THE TIMES, PLACES, AND Persons of the holie Scripture.

Otherwise entituled, THE GENERALL VIEW OF THE HOLY Scriptures.

AT LONDON, ¶ Printed by Thomas Purfoot, for Richard Ockould. 1607.

TO THE RIGHT WOR­SHIPFVLL SIR IOHN Brograue Knight, his Maiesties Atturney generall of the Du­chy of Lancaster.

RIght Worshipfull, the written copie of this booke comming to my hands, was thought worthy the presse by men of good iudgement and learning, for that it might bee profitable to many, aswell those that intend the studie and profession of Diuinitie, as to all other good Christians. The Author of the booke is vncertaine to me: but his worke manifesteth, that he was learned, and reli­gious: which mooued me (though with no small charge) to impart the same to all, and to make it publike. And for that the same wanteth the Authors name, I thought fit it should not want a Patron: neither knew I any other more worthy, to whom I might recommend the Pa­tronage thereof, than your worship, in regard of that seruice, where­in I stand bound to your selfe, and that most worthy societie of Greyes Inne. It may please you therefore to accept the same in good part. And I shall euer remaine yours to be commanded.

Richard Ockould.

THE AVTHORS EPIS­TLE TO THE CHRI­stian Reader,

HAuing long purposed to bring into one frame, The generall view of the holy Scripture; and resoluing the ease would been laying before your eyes, The Times, Places, and prin­cipall Persons mentioned in Moses, and scattered through the Prophets: Opportunitie now fitting my purpose, I thought it good by this Tract, to manifest the plainnesse of the Truth, which all either doe, or ought to know, that would enioy eternall happinesse, by knitting into one bodie, the ioynts of Histories: The perfect vnderstanding whereof, giueth light to the blind, eyes to the ignorant, and iudg­ment to such as willingly embrace the knowledge of heauenly wisedome.

A GENERALL VIEW OF THE HOLY SCRIPTVRES.

Iehouah our God, Iehouah is one:Deut. 6.4

Deut. 6.4.

Iehouah, Is a name of great force, to driue vs to the due reuerence of Gods eternall Maiestie: for it containeth the Wisedome, Power, and Eternitie of God.

His Wisedome, In giuing a name vnto himselfe answerable to the glorie of his Maiestie. This name was had in great reuerence among the Iewes: they trembled to name or read it, but vsed the name Adoni, Lord. After their comming from Babel, they neuer vsed the name Iehouah, but a name of twelue Letters, containing Father, Sonne, and holy spirit. Iehouah hath in it the fiue Vowels, which are the sinewes of all tongues. And as without them no tongue can be expressed: so without the true knowledge of Iehouah, no flesh can be saued. It signifieth, Praise me the eternall God; it containeth in it Father, Sonne, and holy Ghost.

[Page 2] His Power, In that from Iehouah all Creatures haue their breathing, and their being, which also in Ie­houah is closely expressed. For as it consisteth of fiue Vowels: so also hath it two hh, which schollers call aspirations, or brea­things: which two aspirations make vp the number of 7, which is the number of the Sab­bath. Saint Paul, closely alluding to the name of Iehouah, sayth, That from him we haue our breathing, and our being, and in Esay 57. the Lord saith, The blasting goeth forth from me and is included in the bodie: I made the breath. So often therefore as we breath, we are to remember the power and maiesty of Iehouah.

His Eternity, Is closely expressed in these 3. letters

  • י
  • ו
  • ה

whose termi­nations are

  • Iod,
  • Ʋaw,
  • He,

is a signe of the

  • future tense
  • presen tense
  • preterper­fect tense.

This is made plaine in Apo. 1. who

  • was,
  • is,
  • will be to come.

Our God.

HErein is expressed the humanitie of Christ: for it is neither ad­ded to the Father the first person in trinitie, nor to the holy Ghost the third person; but to the Sonne the second person, who was to become ours by taking our nature vpon him. Some hold it not to bee meant of the humanitie of Christ, but for a word of separation of the God of the Iewes, from the gods of the Gentiles.

To remooue such absurditie, the holy Ghost in Marke 13. (when there was no difference between the Iew and the Gentile) repeateth the verie wordes of Moses, Deut. 6. The Lord our God, the Lord is one, [Page 3] thrise naming God, as commaunding vs thereby to vnderstand Father, Sonne, and holy spirit. For this is alwayes to bee obserued, whatso­euer God speaketh of himselfe, is to bee taken in the heauenlyest vn­derstanding that can be made of it.

Iehouah our God, Ieho­uah is one.

There be three in heauen, the

  • Father,
  • Word, and
  • holy Spirit:

And these Three are one, 1. Ioh. 5.7.

THe Trinitie is heere described to be one vnited God-head, distinguishable in persons, but vndiuidable in coeternitie, one in three, and three in one, God who created, redeemed, and sanctified all: one onely wise God, who was shewed in the flesh, was iustified in the spirite, was seene among Angels, was preached to the Gentiles, was beleeued of the world, and receiued vp in glorie, 1. Timothy. 3. Which to know, is the first and chiefest point of all sal­uation, as Iohn 17.3. This is eternall life to knowe the Father, and him whome hee hath sent, Iesus Christ; which must be the true vnderstanding of the Bible, as Iohn 5.39. Search the Scriptures, and in them yee shall finde eternall life.

Some will say, it is ynough to know Christ crucified; Pilate, Herod, and Iudas the Traytor, knewe that: yet went to eternall destruction. Wherefore saluation consisteth not in outward knowledge, but in renewing the spirit of our vnderstanding, which standeth first in the knowledge and feare of God, then in the knowing of our selues, which are the first two steppes to saluation: for true knowledge is the mother of godlynesse. And as the eye is the light of the body, so is vnderstanding the light of the minde. This a man hauing tru­ly learned, hee is to meditate of the graces of Christ offered vnto vs by his word.

God hath chosen vs in Christ, before the foundation of the world, &c.

HErein wee are to consider the louing kindnesse of God to ex­ceed our deserts, in louing vs to saluation before wee were. The Papists hold merite of saluation, which cannot any way hold, seeing God of his vnspeakable grace hath elected vs vnto sal­uation before wee knew him.

This misterie of gods Election is not fully receiued of all, because men take not words of scripture in their proper sense as they are layd downe.

Election, is the eternall counsell of God for the sauing and reie­cting of some before the beginning of the world. The Heathen ne­uer receiued comfort by this: for being told before of thinges af­terward to come to passe, they could not knowe the reason, but thought that the actions of men were gouerned by the motions of starres, and the course of nature, and not by the decree or fore­purpose of God, who worketh euerie thing according to the coun­sell of his owne will, and not according to our reason.

Then some will say, If God decreeth euerie thing, why punish­eth hee any thing? It is answered, That punishment commeth from God by the iust desert of the ranckor of mans minde. Election is of his free grace which hee bestoweth vpon whome he will, as he saith, I will haue mercie, on whome I will haue mercie.

Therefore the first thing wee ought to knowe is our Election; the last is true holynesse.

That this Election or louing kindnesse of God towards vs, is of the will of God, according to the counsell of his owne will, and not drawne from him by force, by helpe of Saints, or as being by workes meritorious of the same, it may appeare.

[Page 5] Esay 43. Abraham knoweth vs not, neither is Israel acquainted with vs, but thou Lord art our Father and Redeemer, and of very louing kindnesse: thou hast redeemed vs, thy name is euerlasting. Rom. 8. Rom. 8.34. Esay 43.25. It is Christ onely that maketh intercession for vs. Esay 43. I am he onely, that for mine owne selues sake, doe away thine offences, and forget thy sinnes: For what hast thou for thee to make thee righteous? Thy first father offended sore, and thy rulers haue sinned against mee. Thou art like to a thing of naught, thy time passeth away like a shadowe. Iere. I loue thee with an euerlasting loue: therefore by my mercy haue I drawne thee vnto mee, and Iohn 6. Ioh. 6.44. No man can come to me, except the father draw him, as it is written. Esay 54. They shall bee all taught of God. Esay 26. Lord thou hast wrought all our workes. Phil. 2. It is God that worketh in you, both the will, and also the deed:Phil. 2.13. 2. Cor. 3.5. euen of his good will. 2. Cor. 3. Wee are not sufficient of our selues, to thinke any thing as of our selues; but if wee bee able, the same commeth of God, which made vs able. Esay 51.12. Yea, I euen,Esay 51.12. I am he that in all things giueth you consolation.

Psal. 130. For with the Lord there is mercy,Psal. 130.7. and with him is plenteous redemption.

1. Pet. 1. We are elect, according to the foreknowledge of God the father,1. Pet. 1.2. through the sanctifying of the spirit vnto obedience, and sprinckling the blood of Iesus Christ.

Psal. 90. Before the mountaines were brought foorth, or euer the earth and the world were made, thou art our God, from euerlasting to euerlasting;Psal. 90.2.3 thou turnest man vnto dust, and sayest, returne yee sonnes of Adam.

Rom. 9. Before the children were borne,Rom. 9.11. and when they had done neither good nor euill, that the purpose of God might stand, not by workes, but by the Caller: it was sayd, The greater shall serue the lesser, as it is written.

Mal. 3. Iacob haue I loued, Esau haue I hated.Malach. 1.2.3.

Iohn 13. I know whom I haue chosen.Iohn-13.18.

Psal. 135. Whatsoeuer the Lord pleased, that did he in heauen and in earth,Psal. 135.6. and in the sea, and in all deepe places.

Rom. 11. There is a remnant left according to the election of grace.Rom. 11.5.6. If it be of grace, then it is not now of workes: for then grace is no more grace. But if it be of workes, then is it now no grace, what then? Israel hath not obtained that which he seeketh, but the election hath obtained it.

2. Thes. 2. We are bound to giue thankes alwayes to God,2. Thes. 2.13. because that God hath from the beginning chosen vs to saluation, through sanctifying of the spirit: and through beleeuing of the truth, to obtaine the glory of our Lord Iesus Christ.

Rom. 8. Moreouer, whom hee appointed before, them also hee called.Rom. 8.30. And whom he hath called, them also he iustified: and whom he iustified, them hee also glorified.

[Page 6] Now followeth the effect of Election, either in respect of the

  • Elect,
  • or Reiect.

And first for the Elect.

THe Elect, whome God in his mercie hath saued for his righte­ousnes sake, and not for their deserts, he guideth by the grace of his holy spirit, Rom. 8.14. as, Rom. 8. As many as are led by the spirit of God, they are the Sons of God. Esay. 43. All those that are called by my name, I haue created, fashioned, and made for my honour. Yet he leaueth them sometimes vnto themselues, that they may acknowledge the weaknes of their owne nature, as Noah, Lot, Iacob, Dauid, Salomon, Peter and others, Esay. 5 4.7.8.10. but neuer suffereth them to fall quite away, as appeareth Esay. 54. A little while haue I forsaken thee, but with great mercie will I take thee vp vnto me. When I was angrie with thee, I hid my face from thee, for a little season, but through euerlasting mercie haue I redeemed thee, saith the Lord thy Redeemer. The mountaines shall moue, and the hils shall fall downe, but my louing kindnes shall not mooue, and the bond of my peace shall not fall downe from thee, saith the lord thy mercifull louer.

Psal. 37.33.34. Psalme. 37. The lord ordereth a good mans going, and maketh his way ac­ceptable vnto himselfe, though he fall hee shall not be cast away, for the lord vpholdeth him with his hand.

Psalm. 103.10.11. Psalme. 103. He dealeth not with them after their sins, nor rewardeth them according to their wickednes; but looke how the heauen is in comparison of the earth, so great is his mercie towards them that feare him, for he know­eth whereof they be made,Psal. 103.14. and he remembreth that they are but dust. He sa­ueth their life from destruction, and crowneth them with mercie and louing kindnes.

Esay. 54.17. Esay. 54. Lo, this is the heritage of the lords seruants, and their righte­ousnes commeth of me, saith the lord.

The Reiect, he leaueth to their owne selues, hardening their hearts, that hee may haue occasion of Iudgement against them. Esay. 57. Esay. 57.20. They are like to the raging Sea, that cannot rest, whose water fometh with the myre and grauell, for they haue no peace with God. The winde shall blowe them forth, and vanitie shall take them all away: they are like to dust before the winde, and like to the chaffe in a summer floore.

Psal. 73.4.5.6 Psal. 73. The lord suffereth them to come in no perrill of death, but are lustie and stronge, they come in no daunger like other folke, neither are [Page 7] they plagued like other men, and this is the cause that they be so holden with pride, and ouerwhelmed with crueltie; their eyes swell for fatnesse, and they doe euen what they lust. They corrupt others, and speake of wicked blasphe­mie: their talking is against the most highest, Tush (say they) how shall God perceive it? is their knowledge in the most highest? Loe, these are the vngodly, and these haue riches in posession. Such were Kaine, the wicked moc­kers before the floode, Cham, the builders of Babel the vncleane Cities, Ismael, Esau, Pharaoh, Moab, Ammon, The wicked op­pressors, Saul, Absalom, the Kings of Israel, and the Kings of Babel, Antiochus, the vild Herod, Pilate, and Iudas the traitour, & many others, who brought vpon themselues iust cause of eternall condemnation.

Psal. 73. The Lord hath set them in slipperie places,Psal. 73.18.19.20. and casteth them downe and destroyeth them. Oh, how suddenly doe they consume and perish, and come to a fearefull end? Yea, euen like as a dreame doth hee make their image to vanish.

Some folishly dispute, why God hath not saued all things, seeing he made all? they are answered, Ier. 12. The Lord is more righteous then that he should be disputed with. Ier. 18. They are in the hand of the Lord,Iere. 12.1. Iere. 18.6. as the clay in the hand of the potter.

Rom. 9. God maketh of one lumpe of clay, one vessell to honor,Ro. 9.21.22. and another to dishonour. What if God, willing to shew his wrath, and to make his power knowen, suffereth with long patience the vessels of wrath appointed to destru­ction? What art thou that disputest with God?

Esay 45. It is I that created the light and the darkenesse,Esay 45.7.8.9.10. I make peace and trouble, euen I the Lord doe all these things. Woe bee vnto him that striueth with his maker, the potsherd with the potter, saith the clay to the potter, what makest thou? or thy worke serueth for nothing? Woe be vnto him that saith vnto his father, why begettest thou? and to his mother, why bearest thou? Thus saith the Lord, euen the holy one, and maker of Israel.

That their sinne is the cause of their Condemnation,
And God not the author thereof.

Prou. 29. The sinne of the wicked, is their owne snare.Prou-29.6.

Esay. 50. For your offences are you sold, and because of your transgression,Esay 50.1. is your mother forsaken.

Esay. 49. Their misdeeds haue separated them from their God, and their sinnes hath hid his face from them, that hee heareth them not. They hope in vaine things, imagining deceit, and bringing forth euill, they breed Cockatrices egges, and weaue the spiders webbe: who so eateth of their egges dieth, but if one treade vpon them, there commeth vp a Serpent: their deeds are the deeds of wickednes, & the worke of robbery is in their hands, their feet run to euil, [Page 8] they make haste to shed innocent blood, all their counsels are wicked: harme, and destruction, are in their wayes, but the way of peace they haue not knowen, in their goings there is no equity, their waies are so crooked, that who­soeuer goeth therein, knoweth of no peace: and this is the cause. They looke for light, and loe it is darkenes. They grope like the blind vpon the wall, euen as one that hath no eyes. They roare like Beares, and mourne like Doues, loo­king for health, but it is farre from them; for their offences are many, and their sinnes testifie against the Lord. They will not confesse and acknowledge their sinnes, but doe amisse, transgresse, and dissemble against the Lord: and fall away from their God, vsing presumptuous, and traiterous imaginations in their hearts, casting away equitie, truth, and righteousnesse, but the Lord holdeth himselfe by his owne power, and he sustaineth him by his owne righ­teousnesse, he putteth on wrath in steed of clothing, and taketh iealousie about him for a cloake, like as when a man goeth forth wrathfully to recompence his enemies, and to be auenged of his aduersaries. But vnto Sion hee is a Redee­mer, and of Iacob which turne from their wickednesse, he is a Sauiour, and he will giue them an euerlasting name that shall not perish.

Esay 56. Thus saith the high and excellent, euen he that dwelleth in eter­nitie, whose name is the holy one, I dwell high aboue: and in the sanctuarie, and with him also, that is of a contrite and humble spirit, doe I pitch my ha­bitation.

Psal. 104.35. Psal. 104. As for sinners they shall be consumed out of the earth, and the vngodly spall come to an end.

Psal. 59.12. Psal. 59. For the sinne of their mouth, and for the words of their lippes, they shall be taken in their pride, and why? their preaching is of cursing and lyes.

Psal. 62.4. Psal. 62. Their deuise is onely how to put him out, whom God hath exal­ted, their delight is in lies, they giue good words with their mouth, but curse with their heart: for they persecute him whom the Lord hath smitten. And they talke how they may vexe him, whom he hath wounded.

2. Thes. 2.11.12. 2. Thes. 2. Therefore shall the Lord send them strong delusions, that all they might bee damned which beleeued not the truth, but had pleasure in vn­righteousnesse, and obeyed not the Gospel of our Lord Iesus. With euerlasting damnation shall they be punished from the presence of the Lord, and from the presence of his power.

Psal. 51.4. Psal. 51. That hee may bee iustified in his sayings, and cleare when hee iudgeth.

EPHESIANS 1.10.

❧ That in the fulnesse of time, all should be brought vnder one head.

FVlnesse of time, is here taken for the time of Christs death, whose death should accomplish the Ceremonie & oblation, and breake downe the wall betweene the Iew and the Gentile, when men should looke no longer for saluation onely from Ierusalem, but should prayse God euery where; their hearts being assured, that they were members of Christ the head. The heathen not taking notice of this, could neuer come to saluation. The blind Iewes not marking this, ioyned with Chittim in the second degree, (which are the Romanes) To crucifie Christ, the King of the most Holy; because hee testified of himselfe, that he was that day Starre which was to appeare, That Scepter that should dash all the sonnes of Seth, The Ladder by whom the Angels of God ascended and descended, Shiloh, Emmanuel, the Lion of the tribe of Iuda, The roote of Iessay, The Stone which the builders refused, The true Manna, That spirituall Rocke, that would giue waters of life, The true Bread that came downe from heauen, He vnto whom the Crowne and Diademe did belong, Michael who thought it no robberie to bee equall with God, The Stone that did punne Nebuchadnetzars Image to dust, Palmoni the secret Numberer, He who waieth, numbreth and diuideth. The great shepheard of his sheepe, The true Vine, from whose sides doe proceed wine of euer­lasting life, He that came to doe the will of his Father.

Iohn 4.10. He that met with the woman of Samaria at Iacobs well, to whom he promised euerliuing water. The Stumbling Blocke to the Iewes, The Light to the Gentiles, The Eye to the blind, And an Helpe to the lame: For that is his name, God is my strength and my righteousnesse, &c. Wherefore he hath made them Vagabonds ouer the whole earth, and hath brought that Abhomination of Desolation vpon them, whereby their Citie and Sanctuarie is destroyed: and why? because they would not know the Fulnesse of time, the day of saluation. The Crane, the Swallow, and the Turtle Doue doe know their time, but my peo­ple will not know the time of my comming, saith the Lord. Also our Sauiour Christ saith, Woe bee vnto you Scribes and Pharises, Hipocrites: You can discerne the wind and the weather, but you know not the time of the comming of the son of man, which they might haue knowne from Daniel 9. Where the Angel Gabriel saith, 70. seuens, or 490. yeeres are deter­mined for the death of Christ the King of the most Holy, to finish sinne, [Page 10] to reconcile iniquity, to bring in Iustice, to seale the vision and Pro­phet, and to annoint the most Holy.

By which we are constrained highly to esteeme of the knowledge of the times: for they are of as great force to the vnderstading of the Bi­ble, as the starres are in the heauens for giuing of light. No part of the Bible but consisteth of time, place, or person. If of time as one third part, then the knowledge thereof is to be embraced, and in no respect to be despised, as lightly regarding the vse thereof, lest striuing for dark­nesse, we become the children of darkenesse, and so loose the light of eternall life, as the Iewes and Romanes did, whose recompence hath followed. The one depriued of their earthly glory, the other aduan­ced to glory to be a staine of eternall damnation.

The Treatise of Time.

IOHN 1.

In the beginning was the word, &c.

THese words, In the beginning, are the first wordes of the old Testament, whose first word in Hebrew is Bera, which consisteth, according to the Hebrews, of three letters, which closely containe in them Father, Sonne, & Holy Ghost: as ב. for Ben, which signifieth Son, א. for Abba, which is Father: & .ר. for Rouach Hachodesh, which is the Holy spirit. Thus the Trinitie is closely contained in the first word, but in the first verse is expressed in open words.

In the beginning God made heauen and earth, and the spirit of God moued vpon the waters, and God said, let their be light. This is expounded in Iohn 1. in these words. In the beginning was the Word, and the Word was with God, and that word was God; shewing, that Word in this place is taken for the Sonne of God, by whom he made the world, as Iohn 1. By him were all things created. And Ephes. 3. God made all things by his Sonne, who ruleth all things by his mighty power. Wherefore Christ in the dayes of his flesh, chose the trade of a Carpenter, Iohn 6. and in Esay 43. It is said, This Record you must beare me your selues, saith the Lord, that I am [Page 11] God, and euen he I am from the beginning, I doe the worke, and who shall let it? Thus saith the Lord, the holy one our Redeemer. Wherein is distinct­ly expressed, Father, Sonne, and Holy Ghost.

IOHN. 1.

❧ He was the Light, and that Light was the Life of man.

LIfe and Light is not here carnally meant, but spiritually: to which two things, Aarons Iewell of Vrim and Thummim had a full rela­tion. Vrim signifieth light of the mind, Thummim perfection of vertue, which bringeth life to the soule.

Christ is the true light that lighteth euery man.Iohn 1.9. And hee that abi­deth in this light, hath euerlasting life. God is light, and in him there is no darknes at all. If we walke in light, euen as he is light,1. Iohn 1.5. then haue we fellowship with him, and the blood of Iesus Christ shall giue vs life, and cleanse vs from our sinne. We the Gentiles were darknes, but now are light in the Lord. Ephes. 5.8. The great Schollers of the Iewes, spake euen in the same words.

Philo the Iew commenteth vpon these wordes, saying: God is the Soueraigne begetter, and next to him is the Word of God. Also there are two firsts: the one is Gods word, and the other is God, which is afore the Word, and the same word is the beginning and the end, [...] of his good pleasure, intent, or will. And in another place: Like as a Citie (saith he) whereof the platforme is but yet set downe in the mind of the builder, hath no being else where, but in the builder: so this world had no being else where, then in the Word of God, which or­dained all things. And this is not the meaning of me only, but also of Moses himselfe. And in another place: This word (saith he) is Gods yon­ger sonne: but as for the elder sonne, he cannot bee comprehended but in vnderstanding: for he it is who by prerogatiue of eldership a­bideth with the Father. And againe, The Word is the Place, the Temple, and the dwelling house of God, because the Word is the on­ly thing that can containe him: and to shew the greatnes of this word, he could skarce tell what names to giue it. Hee calleth it the booke wherin all essences of all things that are in the whole world, are writ­ten and printed.

[Page 12]The

  • Perfect patterne of the word,
  • Day sunne that is to be seene, but onely of the mind,
  • Prince of Angels,
  • First borne of God,
  • Shepheard of his flocke,
  • Chiefe high Priest of the world,
  • Manna of mens soules,
  • Wisedome of God,
  • Perfecting of the Highest,
  • Instrument whereby God created the world,
  • Altogether Light, God, and the Beer that is of himselfe.

And he saith further, that this Word is the expresse print or stampe of God, and euerlasting, as God himselfe is.

R. Azariel, calleth him Spirit, Word, and Voice: saying, The Spirit bringeth foorth the Word and the Voice, but not by speech of the tongue, or by breathing after the maner of men: and these three be one Spirit, to wit, one God, one Spirit rightly liuing: blessed be he and his name, who liueth for euer and euer. Spirit, Word and Voice: that is to say, one Holy Ghost, and two spirits of that Spirit.

R. Ioseph, saith thus: The Light of the soule of the Messias is the li­uing God, and the liuing God is the fountaine of the liuing Waters, and the Soule of the Messias is the riuer or streame of life: and none but the Messias knoweth God fully: he is the light of God, & the light of the Gentiles: and therefore, hee knoweth God, and God is knowen by him.

Mercurius Tresmegists.I thy God, saith God, am light and mind, and of more antiquitie than nature of moisture that is issued from the shadow: And this light­some speach which proceedeth from the mind, is the Sonne of God: that which seeth and heareth thee, is the word of the Lord: and the mind is God the Father. These differ not one from another, as for their vnion, it is the vnion of life. And this speech being the workman of God, the Lord of the whole world hath chiefe power next him, & is vncreated, infinite. Proceeding from him, the commaunder of all things, which he made the perfect and naturall first borne sonne of the most perfect.

Numenius a Pithagorist saith, The first God is free from all worke: but the second is the maker which commaundeth heauen: and God the worker or maker (saith he) is the beginner of begetting, and God the good is the beginner of Being: and the second is the liuely expres­ser of the first, as begetting is an image of Being. And in another place [Page 13] he saith, that this worker being the Same, is knowen to all men by reason of the creating the world: but as for the first Spirit which is the Father, he is vnknowen vnto them.

Iamblichus, saith plainely, that God made the world by his diuine word: and the first God being afore the Be-er, is the Father of a first God whom hee begetteth, and yet neuerthelesse abideth still in the solenesse of his vnitie, which thing farre exceedeth all abilitie of vn­derstanding. This is the originall patterne of him that is called both Fa­ther to himselfe, and sonne to himselfe, and is the Father of one alone and God, verily good indeed.

Aemelius the disciple of Plotine, notwithstanding how great an ene­my he was to Christians, speaking of the second person, yeeldeth to this which Saint Iohn speaketh. Surely (saith he) this is the Word that was from euerlasting, by whom al things that are, were made As Heraclitus supposed, and before God (saith he) it is the very same Word which that barbarous fellow auoucheth to haue bene with God at the be­ginning in the ordering and disposing of things when they were con­fused, and to be God by whom all things were absolutely made, and in whom they bee liuing, and of whom they haue their life and being. And that the same Word, clothing it selfe with mans flesh, appeared a man, insomuch that after he had bene put to death, he tooke his God­head to him againe, and was very God, as he had bene before yer hee came downe into body, flesh, and man.

Another of Platoes imitators, speaking to the same effect, said, That the beginning of S. Iohns Gospell was worthy to be written euery where in letters of gold. And the deuill himselfe being asked of the King of Egypt, who he was that raigned before him, and who should raigne after him? answered in these foure verses.

Suidas.
First God, and next the Word, and then their Sprite,
Which three be one, and ioyne in one all three,
Their force is endlesse, get thee hence fraile wight,
The man of Life vnknowen, excelleth thee.

Seeing then that Iewes, Philosophers, and the Deuill, are compeld to glorifie God in their speeches, making as it were large volumes of the creation of God by his word, and that the same Word, is his sonne. How can they escape the wrath of God, for not embracing it? And againe, seeing they but through a mist, did see a clearenesse of his brightnesse. How skilfull ought we to bee (whom hee hath noursed in his owne bosome, and comforted with the grapes of his owne vine­yard, and fedde with the bread of his owne flesh, and bathed in the [Page 14] blood of his owne heart) in prouing the truth of this doctrine, against Iew, Turke, or Pagan.

Let vs shew a word or two, what the Poets themselues speake of the Beginning.

Architas saith, that he accounteth no man wise, but him which re­duceth all things to one selfe same originall. First to God, who is the Beginning, Middle, and end of all things.

Empedocles hath these verses.

All things that are or euer were, or shall hereafter bee,
Both man and woman, beast, and bird, fish, worme, herbe, grasse, & tree,
And euery other thing, yea euen the ancient Gods each one,
Whom we so highly honour heere, come all of one alone.

Simplicius saith, Whatsoeuer is beautifull, commeth of the first and chiefest beauty. All truth cōmeth of Gods truth, & all beginnings must be reduced to one beginning, which must not be a particular begin­ning as the rest are, but a beginning surpassing all other beginnings, and gathering thē all into himselfe, yea & giuing the dignitie of begin­ning to all beginnings, as is conuenient for euery of their natures. Also one good (saith he) is the originall and wel-spring of all things. It pro­duceth all things of it selfe, both the First, the Middlemost, and the Last. The one goodnesse bringeth forth many goodnesses, the one vnitie many vnities, the one beginning many beginnings. Now as for Vni­tie, Beginning, Good, and God, they all be but one thing. For God is the first cause of all, and all particular beginnings are first setled and grounded in him, he is the cause of causes, the God of gods, and the Goodnesse of goodnesses.

The vnderstanding of the stories of the Bible, do giue a great light to the minde of man, and the practise giueth life vnto euery one that embraceth them, as Deut. 8. and Mat. 4. Man liueth not by bread onely, but by euerie worde which proceedeth out of the mouth of God. The despisers of Religion continue in darkenes, and light to them is death, as 1. Ioh. 2.9. Hee that saith he is in light, and yet ha­teth his brother, is in darknes, and walketh in darknes, and knoweth not whether he goeth, because the darknes hath blinded his eyes. 1. Ioh. 5.11. But God hath giuen vs eternall life, and that life is in his Sonne, who laid downe his life for his sheepe. Ioh. 10.15. Wher­fore while we haue light, let vs walke and beleeue in the light, that we may be the children of the light. Ioh. 12.36.

  • [Page 15]The first Adam, was made of the earth, earthly, &c.
  • The second Adam, was made a soule giuing life, &c.

HEre, before the comparison betweene Adam and Christ, we are to consider the creation: wherein we are to vnderstand the crea­tion of Heauen, Earth, and Sea, and all the host of them, which doe consist of wights visible, and inuisible. Inuisible, as Angels; visible, as Sunne, Moone, and Starres, fishes, fowles, plantes, hearbes, grasse, Beasts, and such like, which God created, before hee created Adam by Christ for Adams sake, because he purposed not to take the nature of Angels or of any other creature, but of Adam, and that he might be knowne in his power and louing kindnes to Adam by his workes. For he fore-purposing to make Adam both King and Father of all the earth, would not haue his witts entangled with cares for this life, but to haue his affections setled on heauenly things, that hee might conti­nue holie and blameles before him, as Mat. 6. Take no care what you shall eate, or what you shall drinke, nor yet for your bodie what rayment you shall put on. Behold the fowles neither sowe nor reape, and your heauenly Father feedeth them, are ye not much better than they, how much more then shall hee doe the same for you, for hee knoweth that yee haue neede of all these things: but first seeke the kingdome of God, and the righteousnes thereof, for no mans life standeth in the aboundance of things which he possesseth.

Now followeth Adams creation.

HE was made (the sixt day, as it is gathered, of September) of the dust of the earth vppon Mount Moriah, which is a Mountaine adioyning to the gates of the garden of Eden, into which gar­den he was put to labour the earth about six of the cloke in the mor­ning, as wee account, when men commonly goe to labour, as should appeare by Psal. 104. Where it is sayd, Adam goeth forth in the mor­ning to his labour. This is not particularly meant of Adam, but generally of all men, no doubt alluding to the time of Adams creatiō. He had do­minion giuen him ouer all things, and witte like to an Angell to giue names to all beasts, & free libertie to eat of all the trees in the garden, the tree of knowledge of good, and ill, onely excepted. As if God should haue sayd to him, (as Moses afterwards sayd to the children of Israel.) I set here before you life and death, eate of the one and liue, and eate of the other, and die eternally. Yet could not be content with this glo­rious [Page 16] estate, but did eate of the forbidden fruit, by the perswasion of a woman which God framed out of Adams ribbe, and ioyned to him to be an helpe for him. Before they had continued in Paradise one day, as it is written Psal: 49. Adam being in honour, continueth not a night, but is like to the beasts that perish, which woman was deceiued by the subtiltie of a Serpent, that is of the Deuill speaking in a Serpent, which beast was fittest to possesse to the deceiuing of her, because he excel­led all other beasts in the field in wit: For if an Asse had sayd so much to her as did the Serpent, it is very likely shee would haue examined the cause further: but he hauing once bin an Angel of light, but not keping his first originall, being throwne downe from heauen, continuing his knowledge though he lost his vertue, was not to seeke either for mat­ter or oportunitie, enuying their states to bring his murtherous pur­pose to passe, for so is he called the Serpent, the old Deuill, or Satan, who was a Murtherer from the beginning, but knowing the prohibition, commeth to the woman, saying. Yea hath God sayd, Yee shall not eate of euery tree in the garden? to whome the woman answereth, saying: We may eate freely of the fruite of the Trees in the garden: but as for the Tree in the middest of the garden, God hath sayd, yee shall not eate of it, nor touch it, least happily you die. Out of which speeches the Serpent beeing a ramping and a roaring Lyon, going about seeking how hee might deuoure her, quickly sucketh aduantage, fin­ding her to haue digressed from the words of the commaundement, adding thereto a tricke of his owne head, saith to the woman. Ye shall not die at all, but you shalbe as Gods knowing good and euill. In that he saith gods, he meaneth not the true God (for whatsoeuer hee spea­keth, is to be taken in the worst meaning that can be made of it) but he meaneth you shalbe in the state of damnation, as Deuils, which are cal­led Princes, Gods of the world. And likely enough that he touched the fruit, because that shee added to the Commaundement the worde touche.

[Page 17] Now the woman beholding the fruit, that it was

  • good to eate.
  • pleasant to the eyes.
  • a Tree to be desired to get knowledge.

She

  • tooke of the fruit.
  • did eate.
  • gaue also to her husband, and he did eat.

These 3. pro­perties aboue, are expoun­ded in Iohn.

  • Wantonnes of the eies.
  • Lust of the flesh.
  • The pride of life.

By reason of which sinne, Adam and Eue seeing their owne naked­nes, sowed figge-tree leaues together, and hidde themselues from the presence of God, among the Trees of the garden, their soules beeing then in the state of Damnation, with a light shining in darknes, but their darknes not comprehending the same, shewing thereby the weaknes of their nature, and of their posteritie. God but a little leauing them to their selues, that when they had sinned, they had rather hide themselues in darkenesse, and seek to stockes and trees that haue no help in them, than to God that made them. But Dauid afterwards being clothed with the spirit of wisedome & vnderstanding, acknowledgeth the power of God to ouer-reach the compasse of mans vaine imagi­nation, when he sayth: Whether shall I flye from thy presence? If I take the winges of the morning, and flye to the vttermost part of the world, thou art there, If I climbe vp to heauen, thou art there, If I goe downe to hell, thou art there also. For God who made the eye, shall not hee see all the dwellers vppon earth? who hath weighed all men in a ballance, numbring the dayes and verie haires of their heads, di­uiding to euerie one their double portion according to the fore-pur­pose of his election, being a righteous Iudge, sparing not the person of Adam though hee were a King, and the stateliest King that euer should bee, but calleth him to account in the coole of the same day wherein he was created and fell, punisheth him, though not accor­ding to the desert of his transgression, like a merciful Iudge that would saue, and as a Father that pitieth his owne childe, knowing whereof he was made, and that he was but dust, sayth to Adam, What hast thou done? and leauing him to consider of his sinne, goeth to the wo­man with like tendernesse, saying, What hast thou done? as if he should haue sayd, Oh daughter, haue I made the heauens and the host there­of, that is, Angels, Sunne, Moone, and Starres, &c. to be thy seruants; and the earth, and all that therein is, to be obedient at thy call, brea­thing [Page 18] into thy nostrils life, wherby thou becamest a liuing soule in the image of God, that is, in righteousnesse and true holynesse to be a tem­ple, and a Tabernacle for the holy of the holyest to dwell in; and hast thou defiled the same with fond lusts, regarding the wordes of the Serpent the Father of lyes, not respecting my power and my seueritie, that as I made thy body and soule, that I could destroy the same, where­by thou hast purchased the execution of my law established at thy cre­ation, to thee and thy husband, what hast thou done? But God ha­uing examined the matters, and finding them both guiltie, and the ma­lice of the Serpent to bee the cause of their guiltinesse, neuer stayeth iudgement, nor vouchsafeth once to reason the matters with him, but presently curseth him, and punisheth Adam, and the woman, and cur­seth for their sakes the earth, plants, and whole course of nature, and made them of obedient seruants, rebellious enemies to Adam, and his posteritie. And because Adam was not deceiued, but the woman be­came into the transgression he maketh her will subiect to the desire of her husband, encreasing her sorrowes and her conceptions. Thus he chastiseth them, but giueth them not ouer, but pronounceth to the woman a short, but a pithy sentence, That the seede of the woman should breake the head of the Serpent. That is to say, I will cause one to be borne of the womans seede, which shall subdue the Deuill, and the Deuill shall doe his endeauour to trip vp his heeles by tempting him.

In this beginneth a controuersie against the Iewes of later times, who hold opinion, that the Messias or Christ whome wee vphold to be the mediator between Gods iustice, and mans sinne, shall be some great Emperor that shall deliuer them from bodily oppression: how­beit they cannot deny, but that by the death which God threatneth to Adam for his transgression, Rabbi Moses vnderstandeth a spirituall death, that is to wit, the death of the soule wounded with sinne, and forsaken of her life, which is God; and that by the venome of the Serpent, he meaneth sinne it selfe, which shall cease, saith he, vnder the Messias: And the Thargum of Ierusalem sayth thus expresly, So long (O Serpent) as the womans children keepe the law, they kill thee: and when they cease to doe so, thou stingest them in the heele, and hast power to hurt them much. But whereas for their harme, there is a sure remedie to heale it; for thine there is none: for in the last dayes they shall crush thee all to peeces with their heeles, by means of Christ their King.

The particulars wherof Adam neglected not to examine. And the woman likewise, vnderstanding from thence, duly marking & embra­cing the same, that God had a purpose to saue her, gathereth from these words matter inough to saue her, and all the world after her, [Page 19] which receiue like comfort of the same promise. For she rightly vn­derstood that this seede must needs be Christ, who must come and take Adams nature vppon him, who should bee subiect to death, that hee might ouercome him that had power of death. For shee knew, and so did Adam, that if euer man, being but onely man, might work his owne redemption, himselfe was likelyest to haue done it, be­cause hee was the chiefest of all the men that euer should be in the world: but Adam being the goodlyest man, and not able to doe it himselfe, he knew it must needs be God, who must appeare in the simi­litude of Adams nature, and suffer death, that hee might rise againe to sit at the right hand of his Father to make intercession for all the sonnes of Adam: They both, the man and the woman embracing this, ob­tayned the fauour of God, and Adam called his wife Euah, that is Life, to shew that whosoeuer beleeued as she beleeued, should bee parta­kers of eternall life, as it is written. Rom. 10. Who so confesseth with his mouth, and beleeueth with his heart, that Iesus Christ is the Sonne of the li­uing God, he shall be saued.

But Adam and Euah were driuen out of Paradise, & Cherubins were set to keep the way of the tree of life, & they were clothed with skins, as it shuld appeare, with skins of beasts to shew their beastlines, which God for them had slaine to offer for sacrifice, to teach thē the vse there­of: for no doubt, God would not destroy beasts to haue them spoyled, seeing that Adam was not to eat any. And we see that Kaine and Abel offered sacrifices, as being taught from Adam, whose sacrifices were of two sorts. Abel offred, as appeareth in sinceritie of Religion: the other for outward ceremonie, voide of true Religion, wherefore to Abel, and his offring God had respect: but to Kaine, and his offring he had no regard. Wherefore Kaine being possessed with the poyson of the Serpent, enuied Abel because his workes were good, and his owne euill, and killed him: and being asked of God, why he had slaine his brother? in stead of asking pardon of God, he sayd, that his fault was greater, than that Gods mercie could forgiue it. Against whom Saint Augustine cryeth vehemently, that by how much lesse the mercie of God could be inferiour to the fault of Kaine, seeing that to forgiue is a thing proper to God; and to reuenge and punish, is farre estranged from his nature: by so much more great was the offence of Kaine in the words he sayd, than in the murther he did, seeing that by the stroke of the sword, hee tooke away but the life of his brother, but by the blasphemie of his tongue, hee gaue death to his owne soule. To kill his brother, was euill done: but to despaire in Gods mercie, was euen a transgression of the Deuill. For more doe we offend God to esteeme him without mercie, than in any other sinne we commit against man. [Page 20] For which God curseth him, giuing him a marke of a guiltie consci­ence alwayes, accusing him of sinne against God, and inhumanitie a­gainst nature: Whereupon he goeth vp and downe wandring as one finding no rest or peace, like an excommunicate person, from the place of true religion into the land of Nod, which signifieth Fugitiue.

This Kaine was the eldest sonne of Adam, whom he named Pos­session: (for so doth Kaine signifie) as if he had gained a goodly posses­sion. But seeing what might be the comfort of such possession, hee calleth his other sonne Abell, that is, Vanitie, to shewe that if a man haue neuer so large kingdomes or possessions, or bee neuer so noblie borne, as Kaine was (except the sonne of God) it is all but vanitie, and a vexation of mind. It is not now to be vnderstood, that Adam had now no more children but Kaine and Abell: for doubtlesse Adam had many more, as may appeare by Kaines story. For it is sayd, that Kaine departed into the land of Nod and knew his wife, who must needes be Adams daughter, and married before the murther: for we are not to thinke that Adam would afterward haue bestowed his daughter vpon a reprobate. The Holy Ghost nameth onely three of Adams sonnes, Kaine, Abel, and Seth, to make a proportionable number an­swerable to the number of the letters of the words of the holy tongue, or the tongue of Adam: for vpon three letters doth euery word in the tongue consist.

Kaine, to represent the afflictors of such as in this life esteemed the world, and the pleasures thereof, Vanitie, which is Abell, and Seth whose name signifieth setled or foundation, to shew the assurance of his faith in the promises of God to the confirming of our faith, which was, that from him must come that seede of the woman that should bruse the head of the Serpent. This sentence they, and we, and all the world were, and are bound to take notice of. For this we ought to know and beleeue so assuredly, that we might shew our selues setled vpon a sure foundation, not vpon sands where sea and wind may o­uerthrow vs, but vpon the Rocke Christ Iesus. That our building may remaine as the mount Sion, and as the heauenly Ierusalem which is builded foure square, of three foures of precious stones; that howso­euer we be tossed with afflictions of this life, we may stand firme, ac­knowledging Iehouah to be the one true and euerlasting God, Father, Sonne, and Holy Spirit, and that his mercy is like to eternall mountains that cannot be remoued, wherewith hee loued vs vnto saluation be­fore the foundation of the world. Thus duly considering his power and wisedome in the particular actions of the creation, Adams fall, the promise of eternall life, Adams faith, and his sacrifices, the sha­dowes of our Redemption, The seuenth day, and the vse thereof; we [Page 21] shall spend our dayes in beholding our end, and neuer doe amisse, sor­rowing with a godly sorrowe as Enosh whose name signifieth Sorow, did; for as in our dayes, so in his, men fell from the true Religion of A­dam, Seth, and other godly men which were then aliue, turning the grace of God into wantonnesse, marrying wiues of Kaines poysoned seede, respecting beauty and other outward guifts, rather than vertue, not remēbring their Grandmother Euah, that for beholding the beauty of one forbidden fruit, commending it to Adam for the pleasantnesse of the taste, and the vnlawfull desire that shee had of diuilish knowledge, not long before, was driuen out of Paradise; whose blessing of pro­creation, was ioyned with sorrow of conception; whose innocent soule by breaking but one commaundement, became guiltie of eter­nall death, and lost the whole glory of Paradise, and was driuen out into mountaines, as not worthy to enioy the benefit of the tree of life in the garden of Eden. But Enosh being a godly man, and knowing that the fruits of worldly sorrow, are likewise eternal death, & of godly sorrow, repentance, (which word signifieth a changing of iudgement from ignorance to true knowledge, to the renewing of the spirit) na­meth his sonne Kenan, Contrite or repenting, or a looking backe into their impieties, detesting their vaine conuersation, to the killing of sinne in himselfe, and to the embracing of righteousnesse. For it is not onely required of a man to eschew euill, but withall to doe good, to flee darkenesse if wee will enioy light, to follow the right way if wee will not erre, to auoid the mire and durt if we will be cleane and with­out spot, and forbeare to be euill if we will begin to be good: for it is not enough for a valiant man to doe what he may, but also he is bound to attempt nothing, but what he ought. And as repentance is the fruit of godly sorrow, so thankefulnesse to God for deliuerance from like trials, proceedeth from repentance. Therefore Kenan the Con­trite nameth his sonne Mahalaleel, my praise God, which none can doe effectually without a lowly mind, sanctified first by grace, to the subdu­ing of the flesh. Mahalaleel knowing that such fruit is required of such a tree, nameth his sonne Iared the lowly, which gifts of grace God be­stoweth vpon such onely, as he accepteth vnto himselfe, as it is writ­ten, Blessed is the man, vnto whom God imputeth not his sinne, &c. So that a man hauing thus purged himselfe from the iniquitie of wicked men, marking the rules of Gods eternall wisedome, he shalbe a vessell sanctified vnto honour meete for the vses of the Lord, 2. Tim. 2. Ther­fore Iared the lowly, nameth his sonne Henoch, the holy.

Now God commaunding all men to direct their steppes by the straight line of his word, first layeth downe his will what we ought to [Page 22] doe to please him, and then induceth vs thereto, not onely by hope of eternall life, but promiseth vs in this life long and happy daies, as in the eternall lawe is expressed. Loue God aboue all, and thy neighbour as thy selfe, that thy dayes may bee longe in the Land which the Lord thy God giueth thee, &c. Henoch therefore being assured of the infinite mercies of God towards him and his seede, by faith still beholding as in a glasse, the redemption by the Sonne of God (the summe of all sal­uation) nameth his sonne Methushelah, long life, or Speare-death. For euen as the point of a Speare keepeth off that which would otherwise destroy: euen so Methushelah kept away the Floud a longe time from drowning the World. But because men should not thinke that any liueth without calamities, least outward happinesse should make men to forget God; Methushelah hauing heard his fathers, and himselfe also (being a Prophet) preach of the destruction of the world by the floud, calleth his sonne Lamech, that is Stroken or Hart-wounded: which is to be vnderstood, that in respect that he being neere those times of dan­gers, many of his posteritie were like to be drowned, not only in the floud, but eternally tormented for ioyning with the wicked mockers which despised the preaching of the Fathers. But although God throweth mens consciences downe for a while with griefe of other mens iust punishment; yet hee rayseth them vp againe, giuing them hope of his assured promises, and a sweet comfort of eternall life. La­mech being thus strengthned with the faith of his Fathers, ayming still to the sentence of saluation pronounced in Paradise, calleth his Sonne Noah, Restorer or Comforter, saying, This Sonne shall comfort vs con­cerning the sorrow of our hands, and concerning the earth which the Lord hath cursed. Wherein he sheweth, that he both looked back­ward to the creation, and forward to the Redemption by Christ the Seede of the Woman that should bruse the head of the Serpent.

Thus much for the vse of the names of the Ten Fathers before the floud in generall.

❧ Now follow their liues and deaths in par­ticular, and first for Adam.

‘There is a great doubt made of the time of the yeere of Adams creation, and of the day of his fall: and is refused as a thing vnprofita­ble to be knowen, and vnpossible to be proued.’

First for the time of his Creation.

IT is certaine he was created in September, at the time that fruits be ripe, which is at the fall of the leafe: and that was the fittest time, seeing in the course of nature, there was no fitter time to expresse the na­ture of Adams fall. And as the fall of Adam being answerable to the fall of the leafe, because by his fall death was brought vpon all: So the death of Christ, beeing con­trarie to Adams fall, because it brought life to all, the fittest time to resemble this life in the course of nature, was the spring: therefore Christ dyed at the spring, to deliuer vs out of the spirituall prison, when as all thinges shewe themselues to bee deliuered out of this earthly prison.

Now for the day of Adams fall.

IT was on fryday, the sixt day, the day of Adams creation at the time of eating. For wee doe not reade that euer Adam did eate before he did eate of the forbidden fruit. Therefore when by the storie the time of eating cannot be separated in time, reason sheweth vs to ioyne them in time: for Satan was a Murtherer from the be­ginning, and we must bring it from the beginning as neere as can be, not crossing any Scripture. The searching of this matter is not of small importance: for from the true vnderstanding of the creation we [Page 24] see the cleerenesse of the Redemption, and not marking the crea­tion aright, is the cause of much follie: and they that misse of the lawes of creation, are sure to misse of the lawes of Redemption. And Moses making mention of many times, hee would not haue omitted the time of the fall, except it had beene done presently after the creation: thetefore Adams fall must needes bee layd as neere the beginning as may bee, not crossing the story. The bare narration sheweth, that no famous action went betweene the commaundement, and the fall: and the shortnesse of the time doth shewe the force of the aduersarie. Besides, it is a great sinne to say, that euery man, except Christ, could fulfill any one point of the Lawe: for thereby wee darken the glory of Christ, and prooue him not to haue performed the whole lawe. If Adam had continued vntill the Sabbath in his innocencie, no doubt he would haue kept a perfect Sabbath: and if hee had kept a per­fect Sabbath, hee had performed some part of the Lawe, and thereby beene partaker with Christ in the worke of our Redemp­tion. Againe, if Adam had continued in the image of God, which is in righteousnesse and true holinesse, vntill the Sabbath, hee would haue performed the ordinances of the Sabbath, which was to eate of the tree of life which was made for a Sacrament of conseruation vnto him, and should not haue needed a Redeemer. Hee did not eate of the Tree of Life: for God after his fall set­teth Cherubims to keepe the way of the Tree of Life, least A­dam eating should liue for euer. Whereby it appeareth, that if hee had eaten thereof before, hee had not fallen. Therefore it cannot be that Adam continued perfect vnto the Sabbath.

And further it is written, Psal. 49. Adam being in honour continueth not one night, but is like to the beasts that perish.

Cedrenus a Greeke writer saith, that Adam fell the sixt day of the first weeke.

Saint Augustine saith, the woman streight way after her creation before she accompained with Adam, became into the transgres­sion: otherwise Kaine had beene conceaued without sinne.

Theophilact vpon Matthew sayth, that as man was formed the sixt day, and did eate of the tree the sixt howre: so Christ refor­ming man and healing the fall, was fastened to the tree the sixt day, and the sixt howre. And in the storie of the creation in Genesis presently after the fall, Moses speaketh of the Redemption. And without wee compare the Creation with the Redemption, wee misse of all. For Adam to bee compared with Christ, is the summe [Page 25] of all. And wherefore should all the actions of the Redemption bee accomplished in such rarenesse, except to bee aunswerable both to the fall, and to the time of the fall? Wherefore it is need­full wee should know our thraldome, if wee will receaue com­fort by the Redeemer, thus:

First, Christ the Restorer was borne of a Virgine. Why? be­cause by a Virgine destruction came to the world.

Chrysostome compareth Eue and Marie together thus: Eue bee­ing a Virgine, hearing the wordes of the SERPENT, and be­leeuing them, brought foorth DEATH. The Virgine Marie hea­ring the wordes of the Angell Gabriel, and beleeuing them, brought foorth Life. Againe, why should Christ die on the sixt day, ra­ther than on the fifth or fourth? And why was there darkenesse vntill the coole of the day, rather than till the Sunne setting? but to make the Redemption answerable to euery part of the fall, be­cause God according to the secret counsell of his owne will, be­fore the foundations of the earth were laide, would make the Art of saluation so easie, and the harmonie of the Bible so tuneable, that no musicke in the world can bee more pleasant to the eare, than the meditation of the loue of God towards vs in Christ, is com­fortable to the heart of man. Therefore the meditation of Adams fall, and the victorie of Christ, ought to bee continually in our mindes.

Now compare Christ with Adam.

AdamChrist
  • The first Adam was made a soule, hauing life of earth earthly, therefore by the earth­ly one, came—
    • disobedience,
    • sinne,
    • iudgement,
    • condemnation,
    • death.
  • was created on the sixt day, and did eate of the tree the sixt howre.
  • was made a man without a Fa­ther.
  • made not inferiour to the An­gels, lost all.
  • was tempted.
  • lost saluation at the time of eating.
  • was made ruler of the world, and did not hold it.
  • did fall in the Garden.
  • his soule was in darkenes, from the sixt houre vntil the ninth howre.
  • by breaking one commande­ment, lost all.
  • was called to account at the ninth howre.
  • was debarred of the tree of life.
  • was driuen out of Paradise.
  • was the head of his Wife.
  • was a
    • King.
    • Prophet.
    • Sacrificer.
  • liued a thousand yeeres wan­ting seuentie.
  • The second Adam was made a spirit, giuing Life from heauen heauenlie, thetefore by the heauenly one, came—
    • obedience,
    • grace,
    • forgiuenesse,
    • iustification,
    • life.
  • reforming man & healing the fall, is fastened to the tree the sixt day, & the sixt howre.
  • was made a man without a Fa­ther.
  • made lower then the Angels, is crowned with glory, and all the Angels worship him be­ing man, whereby wee may know the world was made subiect to a man.
  • was tempted.
  • brought saluation to all at the time of eating.
  • was made ruler of the world, and did hold it.
  • went into a Garden to recouer Adams fall in the garden.
  • when he suffered, caused darke­nes to couer the whole earth from the sixt howre till the ninth howre.
  • by fulfilling all the commaun­dements, brought life to all.
  • at the ninth howre, yeeldeth vp the Ghost, and goeth to giue account to his Father.
  • is the true Tree of Life.
  • on that day openeth Paradise to the poore theefe.
  • the head of his Church.
  • was a
    • King.
    • Prophet.
    • Sacrificer.
  • was borne seuentie yeeres be­fore foure thousand.

[Page 27]BEcause these two Tables consist onely of numbers, and that num­bers in the scripture are great helpes for the vnderstanding of the same: before wee come to speake of Seth, it is not amisse to lay downe what numbers are of most vse in the Bible, namely 1, 3, 4, 5, 6, 7, 8, 10, 12.

1 Expressing the vnion of the Godhead, and from thence the vni­tie of all godly, as being members of one head Christ Iesus, which is made plaine. Psal. 133. Behold how good and comely a thing it is for brethren to dwell together in vnitie, &c.

3 The distinguished Trinitie, within which number many excel­lent things fall out▪ still to put vs in minde of the vndeuidable co­eternitie of Father, Sonne, and holy Spirite.

To shew that neither in el­dest, yongest, or middle­most, but in Gods free e­lection, stan­deth our e­ternall hap­pinesse.
  • Adam
    • Kaine, Of Adam, the eldest extreame wicked.
    • Abel, Of Adam, the eldest extreame wicked.
    • Seth. Of Adam, the eldest extreame wicked.
  • Noah
    • Iaphet, Of Noah, the youngest wicked.
    • Sem, Of Noah, the youngest wicked.
    • Cham. Of Noah, the youngest wicked.
  • Terah
    • Haran, Of Terah, the middlemost was wicked.
    • Nachor, Of Terah, the middlemost was wicked.
    • Abram. Of Terah, the middlemost was wicked.

Three Angels appeared to Abraham in his Tent.

Three Fowers of precious stones were set in Aarons breast.

Three Things reserued in the Arke,

Three Taken vp in the old Testament, and 3 in the new.

  • The Booke of the Lawe,
  • The pot of Manna, and
  • Aarons rod that did alwaies flourish.

Three Parts was Ierusalem diuided into.

Three Letters the root of euerie word in the Hebrew tongue.

Three Captiuities of the Iewes.

Three Times was the Temple grosly poluted by the

  • Babilonians,
  • Antiochi,
  • Romanes.

Three Times a yeere were the Iewes bound to come to Ierusalem, to giue account of their Religion.

Three Dayes and Nights, was Ionas in the Whales belly:

Nights and dayes was Christ in the graue.

Iohns, viz.

  • Iohn Baptist, Luk. 1.
  • Iohn Euangelist, Mat. 4.
  • Iohn Marke. Act. 12.
  • [Page 28]Iob saued 3
    • Eliphaz.
    • Sophar.
    • Bildad.
  • Daniel saued 3
    • Ananias.
    • Azarias.
    • Mishael.
  • Noah saued 3
    • Sem.
    • Cham.
    • Iaphet.

In the 3. seuenth

  • Iubile, the Iewes felaway, and then Ieremie said, O
    • earth,
    • earth,
    • earth,
    Heare the word of the Lord, &c.
  • The title ouer Christ on the crosse, was written in 3. tongues,
    • Hebrew.
    • Greeke.
    • Latine.

Although it may not bee vrged, that all these Threes haue full relati­on to the Trinitie, seeing they fall not out by chaunce, wee are not to despise the pleasant harmonie, and comfortable vse of them, but to thinke that the wisedome of God hath contriued saluation into such a sweet Art, that verie children may learne the same: and therefore the Scripture is called verie fitly a shallow water, and a deepe fountaine: shallow, that the Lambe may wade; and deepe, that the Elephant may swimme.

Foure
  • Is a square number, and vsuall.
  • Heber the Fourth after the floud.
  • Iuda the Fourth Sonne of Iacob.
  • Square signifieth true Religion.
  • The Lord came in the 4000. yeare of the world.
  • Moses Fourth Son in the 4. age, was sacrificer to the tribe of Dan.
  • Times 7 Iubiles, the time of Christs death.
  • The forme of the heauenly Ierusalem.
Fiue
  • The Letters of Iehouah.
  • The 5 Vowels, the sinewes of all tongues.
  • Christ feedeth 5000. with 5 Loaues.
Six
  • [Page 29]The day of Adams creation, which number is oftentimes vsed in the scripture, to put vs in mind of the Creation.
  • Hundreth Thousand fighting men came out of Egipt.
  • Hundreth yeares old was Noah at the floud.
  • Times 7 standings had the children of Israell in the Wildernesse.
  • Yeeres was the Land of Canaan in conquering.
  • Cities of refuge for one that killed a man by chaunce, and not of malice, had the Iewes to flie vnto.
  • Times did the children of Israell fall before Dauids time, in the time of the Iudges.
Seuen
  • The number of the Sabbath, which number of 7. as it is famous for the creation, so God continueth the same proportion throughout the Bible to the redemption. For as God the Father made the world in six daies, and rested the seuenth; so God the Son, hauing performed his Fathers will, resteth the seuenth day in the graue.
  • Is a yeare of Grace.
  • Planets in the Firmament which Plato compareth to the number of Seuen Starres in Ap. 1.
  • Yeares was the Land of Canaan plagued, for that Ioseph the belo­ued of the Lord, should haue been slaine by his brother.
  • Stones in the Temple: Gods Seuen-fould wisedome or prouidence in all his actions. Seuen eyes to looke vpon the building of euery stone in the Temple of Ierusalem.
  • Yeares the Land of Canaan was setled in rest.
  • Yeares the Temple was in building.
  • Yeares Nebucadnetzer was a beast for destroying it.
  • Gates in the Temple before you come to the Holy of holiest.
  • Braunches did the Candlesticke in the Temple stand vrpon, which had 42. knobbes, signifying the six dayes worke, and the Se­uenth day of rest in the creation.
  • Moneths was the Tabernacle in building.
  • Iubiles was the Arke in the house of Ioseph.
  • Trumpeters is a great number that doe alwaies sound Gods praise.

Henoch the seuenth from Adam. Heber the seuenth from Henoch. I­saack the seuenth from Heber. Moses the seuenth from Abraham. Io­sua the seuenth from Ephraim. Elias taken vp in the seuenth age from Samuel. Ioram the seuenth from Dauid. Salomons Temple was conse­crated [Page 30] in the seuenth moneth answerable to the birth of the Fathers. The ceremonie of the Feast of Tabernacles continued seuen dayes. After the comming from Egipt, it was seuen times seuen daies before the law was giuen; Seuen times seuen daies after Christs resurrection, descended the holy Ghost. The stories of the Scripture goe by seuens. From Moses till Christs death, thus: Seuen yeares the land of Ca­naan was in conquering. Seuen fifties for the glorie of Iosephs house. Seuen seuenties for the house of Iuda. Seuen tennes for the captiuity. From the captiuitie, to the death of Christ, seuen seuenties. Moses cere­monies for the most part were in the seuenth moneth. The Manna that was gathered on the sixt day, serued for the seuenth. The seuenth yeare the Iewes might not plowe, sowe, nor reape. In the end of se­uen seuens was the yeare of Iubilee. In the seuenth seuen from Cyrus, the walles of Ierusalem were built. Seuen times seuen Thousand of the Iewes came from captiuitie. Ioakim endeth the seuenth seuentie with affliction. Seuen yeeres plenty. Seuen yeeres dearth in the land of Egipt, figured by seuen eares of corne and seuen kine. Noah liued seuen Iubilees after the flood. Seuen Thousand in the booke of Kings mentioned, that neuer bowed their knees to Baal. Kaines house cut off in the seuenth age. How often shall I forgiue my brother? till seuen times? I say vntill seuen times seuenty times, alluding vnto Daniels Seuens.

  • Eight.
    The number of the persons saued in the Arke.
  • The day of circumcision.

Ten. Ten is a full number, and the highest of last of simple numbers. All Nations after the number of Ten beginne againe, for plaine teaching, and plainenesse in reckoning. Ten is the yeare of iudgement or ac­compt. You haue Ten woordes for the creation of the world, and Ten words for the gouernment of the whole world. The Tenth is a holy number, as in Tythes, which is giuen to vs to acknowledge our duties. In the Tenth moneth, the waters of the floude abated. Sem liued to see the Tenth age, a great blessing. Ten plagues were the Egiptians plagued with, for afflicting Sems house. Ten spyes in the Wildernes misbelieued. Ten tribes fell away at Roboams time. Daniels beast hath Ten hornes, which doe represent Ten cruell Kings. The beast in the Reuelation hath Ten hornes. The Pope had Ten stately kingdomes to assist him. Noah is the Tenth from Adam. Abraham the Tenth from Noah.

Twelue signes in the Zodiacke. Twelue monthes in the yeare. Twelue Fathers from the floude to Iacob. Twelue. Twelue Sonnes of Iacob. [Page 31] Twelue Fountaines in the Wildernesse. Twelue stones in Iordan. Twelue stones in Aarons breast. Salomon had Twelue Stewards, and Dauid Twelue valiant Captaines. Salomon at Twelue yeares of age discided the controuersie betweene the women for the dead Childe. Christ at Twelue yeares of age is founde, disputing among the Doc­tors. He likewise ordayneth Twelue Apostles, and Twelue times did he appeare after his resurection, and in the reuelation of euery Tribe is sealed Twelue thousand. The heauēly Ierusalem is described to haue Twelue foundations of Twelue precious stones. Twelue gates, and Twelue Angels, and the names written of the Twelue Apostles, and through the Citie there runneth a pure riuer, and on either side of the riuer the Tree of Life, which beareth Twelue manner of fruites, and beareth fruite euery moneth in the yeare, and the leaues of the Tree doe serue to heale the Nations with.

NOw the reason why God in the beginning layd downe in close signification, and such easy proportions, the whole scope of his gouernment to the worlds end, is to shew, that his wisedome is infinite, and that nothing in the Scriptures doe fall out by chaunce, but by his fore-purpose according to the secret counsell of his own will, to make vs still looke backe vnto the Creation.

130. Seth borne ge. 5. when Adam is 130. yeares old.

ADam was made in the Image of God, but Seth is begotten in the Image of Adam: to shew that whatsoeuer is borne of the flesh is flesh, and whatsoeuer is borne of the spirit is spirit. When A­dam was 130. yeares old he begetteth Seth, being (as may be gathered) not one day more, nor one day lesse. And the rule serueth for all the Ten fathers before the floud▪ The holy Ghost keeping an exact Cro­nicle of the times, beginneth at Adam, and so goeth forwarde, laying downe the particuler ages of the fathers vnto the floude, saying: when Adam is 130. yeares old, Seth is borne. Now if he had beene one day more, the number had not been perfect: if one lesse, it had not beene exacted. We may better therefore conclude▪ that all the Ten fathers were borne on the sixt day, that is, the day of Adams creation rather than on any other day, seeing it cannot well bee denyed, and that it crosseth neither story nor rule of religion.

[Page 32] Seth, Signifieth Setled, or Foundation. He knew the Creator, and that the world should be founded vpon him.

Es. 58. The wicked haue no sure foundation, but are like to the chaffe in a summer floore. But the Godly shalbe like a fresh watered Gar­den, and like the fountaine of water that neuer leaueth running, whose foundation is layd for many generations. For as a tree that hath sure rootes, will beare many braunches: so to be setled in religion, as Seth was, many thinges will appeare to bee of singuler force.

Now compare him with Christ, thus.

Seth.

  • His name signifieth foundation.
  • He was begotten in the image of Adam.

Christ is

  • The Rocke & sure foundation of his Church.
  • The very character of his Father.

105. Enosh borne. In these numbers, you haue 10. multiplied by 10. and 5. which is the number of the letters of Iehouah.

HIs name signifieth Sorowfull. Euery man is called sorowfull Enosh, and the Hebrew tongue sometime calleth a man Enosh, and some­times Adam: The Caldeans call a man Enosh, but not Adam, because they had not the antiquitie of the creation of the world. In Enosh his time Religion decayed in the house of God, for which the floud came and drowned the world. This sorrowe is called a godly sorrowe, to which the Lord hath added a blessing, as Mat. 5. Blessed are they that mourne, for they shall receaue comfort, and Ecclesiastes 7. Grauitie is bet­ter than laughter, for when the countenance is heauie, the heart is reformed, but Luke 6. saith, Blessed are yee that weepe now, for yee shall laugh.

CHrist beeing sorrowfull for the negligence of the Iewes, knowing that they should bee plagued for not embracing the promise to Abraham, Isaack, and Iacob, weepeth ouer Ie­rusalem saying, O Ierusalem, Ierusalem, (1.) O sight of peace! O sight of peace! If thou hadst knowne those things, that be­long to thy peace, & so with griefe and sorow of heart he lea­ueth off, as not able to expresse the sum of his sorrow. Againe with like sorrow he saith, How often would I haue gathered you together as a henne gathereth her chickens, and you would not?

90. Kenan borne.

HIs name signifieth Contrite, or small store. Matth. 5. Blessed are the poore in spirit, for their is the kingdome of heauen.

Esay 54. Thus saith the High and Excellent, euen he that dwel­leth in Eternity, whose name is the holy one, I dwell high aboue and in the San­ctuarie, and with him also that is of a Contrite Spirit doe I dwell, that I may heale a troubled mind, and a Contrite heart.

Psal. 50. An humble and Contrite heart the Lord doth not despise: there­fore shall euery godly man prayse the Lord without ceasing.

70. Mahalaleel borne. You haue in this number ten seuens, or seuen multipli­ed by ten, which is seuentie: which is the number of his natiuitie, wherein you haue a sweet resemblance of the creation: of which number many excellent things are to be spoken, which I will handle afterwards.

THis name signifieth My praise God: Leah nameth her fourth sonne Iuda, the Father of Shiloh, Praise God: for so doth his name like­wise signifie. The vse of this ought to be embraced of all, seeing it stretcheth to the saluation of all. It appeareth hereby, that the godly fathers in ancient time had wonderfull regard in naming their chil­dren. For if you doe marke the whole stories of the Bible, you shall find very few notable men, whether they were godly or wicked, but they conteine rare matter in their names.

From Mahalaleel we are taught to prayse God aright. First, in since­ritie of spirit, with sound knowledge grounded vpon the truth of his word. Dauid knowing that prayse giuing to God, is not only required at our hands, but also at euery creatures in their kind, biddeth the whole course of nature, praise the Lord. And in Psal. 47. hee sayth, O sing prayses, sing prayses vnto our God, O sing prayses, sing prayses vnto our King: for the Lord is high, and to be feared, He is the great king vpon all the earth, sing prayses therefore with vnderstanding. Hee sheweth vs a reason in the 19. Psalme, where he saith, The heauens declare the glory of God, and the firmament sheweth his handie worke: one day telleth another, and one night certifieth another, &c. Therefore let the words of my mouth, and the meditation of my heart, be alway acceptable in thy sight, O Lord my Rocke, and my Redeemer. Whereby we are taught, that the true praise [Page 34] of God consisteth not onely in outward acknowledging of his works, and his iudgements (for that the wicked are oftentimes compelled to confesse, as Pharaoh, Nebucadnetzar, and others) but wee must prayse God so, as that all our thankes, and all our actions may tend to the ac­knowledging of the Redemption by Christ: for so doth Dauid in this 19. Psal. he beginneth with the Creation, & endeth with the Redemp­tion. Let vs therefore with him also say, Psal. 102. Prayse the Lord O my soule, and all that is within me prayse his holy name: which forgiueth all thy sinne, and healeth all thine infirmities, which saueth thy life from destru­ction, and crowneth thee with mercie and louing kindnesse. And Psal. 105. O giue thankes vnto the Lord, and call vpon his holy name, tell the people what things he hath done. O let your songs be of him, and praise him, and let your talking be of all his wonderous workes. Reioyce in his holy name, let the heart of them reioyce that seeke the Lord, seeke the Lord and his strength, seeke his face euermore.

65. Iared borne. For this number 65. it is the halfe of 130. His name signifieth Lowlie or meeke, he was 162. yeeres old before he mar­ried, because at that time he had knowledge of the flood that it should come. Therefore hee conse­crated his sonne to God.

HOw precious a vertue this Meekenesse is, and how highlie to be embraced, we may know by open experience, if we examine how God from the beginning hath gouerned the world. For God respecteth not the person of any man, that he should feare him. He ouerthrew the rebellious Nimrod, and the rest of the Nephewes of Noah, that would haue a name, and turned their speech into babling. He plagued that flouting Ismael, and quailed that doughtie Esay. Hee drowned stout Pharaoh in the red sea, and ouerthrew the iron charets of Sisera at the waters of Mageddon. He smote diuers nations, and slue mightie Kings: Sehon King of the Ammorites, and Ogg the King of Basan, and all the kingdomes of Canaan: he foiled that proud Phi­listine, and hewed the horne of Agag in peeces. He made Iesabel a pray for dogges, and wicked Achab to be slaine in the valley of Iesreel. He made King Ioakim to be buried like an asse, and prophane Nebucad­netzar to eat grasse like an oxe. He made drunken Baltasar to tremble like a leafe, and Antiochus the vild to be deuoured of wormes: to shew, that he regardeth not proud lookes, or feareth the Kings dis­pleasure, [Page 35] for he setteth vp Kings, and putteth downe Kings, as Luke 1. He looked on the low degree of his handmaid, he hath shewed strength with his arme, he hath scattered the proud in the imaginations of their hearts, he hath put downe the mightie from their seats, and hath exalted the humble and meeke. As Ioseph out of the dungeon, Dauid from the sheepecoats, Daniel from the Lyons denne, Peter and Iohn from mending their nets, and made them rulers ouer mightie Nations, & teachers to the Prin­ces of the earth. Matth. 5. Therefore blessed are the meeke, for they shall receiue the inheritance of the earth.

Christ being meeke, was ledde as a sheepe vnto the slaughter, not opening his mouth.

162. Henoch borne.

HIs name signifieth Holy, or Dedicated to God. The name sheweth his fathers affection in giuing him vnto God, answerable to Abra­ham in offering Isaack. Henoch of Kaine was contrarie in significati­on to this Henoch; the one dedicated to God, the other to the possessi­ons of this world. For Kaine after his curse, wandring to the land of Nod buildeth a Citie, and calleth it after the name of his sonne Henoch. The other Henoch, though indeed a rare man, yet was 65. yeres with­out any mention of his integritie, and after that his holinesse is made manifest in this, that he found fauour with God. His calling was very glorious, being made a preacher, to declare salvation to all that would beleeue in Christ, and his owne actions of life to be performed in the highest degree of vertue. Whereby we are taught to bee holie and blamelesse before God, not giuing our members subiects vnto wan­tonnesse or pleasures of this life, but esteeming the world as though it were not, and possesse it, as though wee possest it not, putting on the new man Christ Iesus, that we may be holy euen as he is holy.

7. You haue heere the number of seuen, to shew that Henoch is the seuenth from Adam, for so is he called in the Epistle of Iude. He was no doubt a very rare man, seeing that hee is commended of the holy Ghost to haue walked with God, to haue his yeeres answerable to the dayes of the sunne, and registred to be the seuenth from Adam, a Sab­bath keeper, for his yeeres doe agree with the number of the Sabbath. Which number of seuen or of the Sabbath throughout the Bible doth still put vs in mind of the Creation, and so of the true keeping of the Sabbath. For in the beginning God made the world in sixe dayes and rested the seuenth, and hallowed and sanctified the same, and com­maunded it to be kept holie throughout all generations, and to re­semble [Page 36] the same in his Creation before there was a Sabbath. He made seuen starres in the heauens, which Philosophers call planets, which haue force in the whole course of nature, which he in his wisedome placed there, that the very heathen, and such as would not take notice of the Sabbath, might haue the name thereof in their mouthes, al­though they made no vse thereof in their hearts.

65. Methushelah borne. His name signifieth Long life, or Speare death.

187. Lamech borne.

HIs name signifieth Striken or heart-wounded. He is called so in re­spect of some inward griefes that he should beare for the afflicti­ons of the world. You haue an other Lamech of Kaines house, but of contrarie nature to this Lamech. Lamech of Kaine was a striker. Lamech of Seth, striken: the one a Preacher of destruction to the world; the other an example of impietie to the world: and being 1600. yeeres af­ter Kaine, knew Kaines storie. He had two wiues it was not so from the beginning. Some hold, that he was the first that had two wiues: but doubtlesse many others had the like, but God in one doth shew the manners of the rest. Hee saith to his wiues, I will kill a man, &c. So that as the world began with killing, so it continueth in wicked­nesse and violence. The other Lamech doth make a confession full of contrition, and in naming his sonne Comforter 600. yeeres before the flood, sheweth that he was a Prophet of verie liuely skill.

Compare him with Christ.

CHrist is both outwardly striken, and inwardly wounded. Out­wardly, when in the open hall he was buffetted, scourged, and spitted at, and vpon the crosse pierced both handes, feete, and sides: Inwardly, when hee was reuiled with blasphemous speeches at his death, and when in stead of drinke to comfort him, they gaue him gall and mirhe mingled together: but most especially, when his guiltlesse soule did suffer the torments of hell to redeeme our guiltie soules and bodies from the thrall of Satan, as may appeare when from his sides issued water and blood.

56. Adam dieth.

THe Hebrewes descant very straungely vpon the Arithmeticke of Adams yeares which hee liued, which were 930. Vpon a sen­tence in the 24▪ of Iob. where it is sayd, All the daies of man vpon earth, are but a shadow. As if he should say, all the dayes of A­dam are but Abell, for Adam in Hebrew signifieth earth, and Abell sig­nifieth shadow, or vanitie: whereby we are taught, that from the earth we came, and to the earth we must returne, according to Ge. 3. We are also to vnderstand from hence, that although God deferre his punishments, yet he is mindfull of his promises: for not one tittle or iot of his word shall passe, as appeareth in Adams death, which God before had promised, and was accomplished, though it were 930. yeares after. Wherefore, howsoeuer we be setled on the pleasures of this life, or bee aduaunced to thrones of Maiestie, as Adam was, we are to know, that it is but a Steward shippe bestowed vpon vs for a season, and that in this world wee are to looke for no abiding place: for we are but grasse, wee are consumed as smoke, our daies come to an end. A Thousand yeares in Gods sight, is as yesterday: He turneth Adam to dust, and saith, Returne ye sonnes of Adam. He bringeth our yeares to an end, as it were a tale that is tould Wherefore let vs pray to God with Moses, to teach vs to number our daies aright, that wee may apply our harts vnto wisedome.

Adam cometh short of 1000. yeares so much as is the dayes of mans life. Iared, Methushelah, and Noah ouerreached Adam in long life, because of the power of the word of God. He died about mount Moriah where he was made He liued till he saw many kings, he him­selfe the greatest, and vntill he had erected a stately gouernment, and taught them humane arts: And he was fittest to do it, beeing a King to commaund whome hee would, and what hee would, and hauing wit excelling all the men in the world. And as in a Princes Court, it is requisite to haue Noble men, some higher, and some lower, and men of all degrees: so Adam liued vntill he might haue a stately Court.

Now if a King should cōmaund a Diuine to make Adams will from his storie, he would make it in this sort. O my sonnes, gather you toge­ther, and harken vnto the words of your father Adam, the last that euer he shall speake vnto you. I was voide of saluation, and enioyed not happinesse, by disobeying: which disobediēnce I thē practised, whē I harkened to the per­swasion of Heua, & did eat the forbidden fruite. I then felt the heauy iudge­ments of God against sinne, and sawe my nakednes, whereof I was ashamed. [Page 38] [...] not remooued it, by offering a blessing in the [...] of the wo­man. [...] you all the dayes of my life as a father, that you may learne [...] gouernours which resemble fathers in behauiour. I haue instructed you to loue and obey their gouernement: you must know, that as my saluation r [...]th vpon beliefe in the s [...]ede of the woman, so must yours.

But the house of Kaine despising this, and killing Abel a figure of him, who by dying shall ouercome the power of the Serpent, will cause the flood to destroy the earth. Few shall embrace this doctrine: for though eight bee saued by the Arke, yet seuen onely shall keepe sin­cerely the beliefe in this promise of the seede of the woman. My daies haue beene long with the rest of your fathers: but the end of all flesh is come vpon me: for out of the earth I came, and to the earth I must returne.

113. Henoch is taken vp. being 365. yeres old.

HIs yeres are answerable to the dayes of the sunne: 65. yeres, a yere for a day. And as the sunne excelleth all other starres in bright­nesse: so did his life excell all other men then aliue in the world, for vertue. He is also sayd to haue walked with God, to be a preacher of righteousnesse, to bee taken vp.

These foure speciall commendations are of equall glory: and wee may be assured by these testimonies▪ that his godlinesse was very rare. The Grecians say, that hee left a booke behind him of his preaching. But thereby (as much as in them lyeth) they call into question the truth of the Scriptures. For first, by this opinion they derogate from the glo­rie of Moses, that he should not be the first writer. Secondly, from the wisedome of God, which tooke order to lay downe the liues of the fathers in so short Arithmatique, and would thereby haue his wise­dome wonderfull to those which should come after: which had bene to small purpose, if Henoch had left a booke of his preaching. But the Grecians thus being answered, it followeth that Henochs prophe­cie was against the wordes of the wicked, and against the contempt of religiō which wicked men shewed in not beleeuing the preaching of the flood. Saint Iude in his Epistle, from the circumstances of the men and manners of the people to whom Henoch preached gathered what might be the summe of Henochs preaching, in this sort: Behold, the Lord commeth, how? as at the giuing of the law, with thousands of his Angels, to give iudgement against all men, & to rebuke all the vngodly among them of all their wicked deeds which they haue vngodly committed, and of all [Page 39] their cruell speakings which wicked sinners haue spoken against him. Vpon which words the Grecians, not knowing the course of the Hebrewes, in their fained speeches say, that Henoch left a booke of his preaching behind him.

His taking vp, did shew what should be the state of the godly. Hee was taken vp in despite of the wicked, and in recompence of his own faith. Hee was taken vp 57. yeeres after Adams death, all the fathers then being aliue. And it may be the fathers did see him taken vp, as a figure of Christs ascension. The wicked might then say, where is the appearance of the flood? For Adam is dead, and Henoch is taken vp, and all things continue as from the beginning. In that God bestowed so short life vpon Henoch, it sheweth that hee would bestow greater blessings of him in another kind.

Now compare him with Christ.

HenochChrist
  • Was a Prophet: for he prophe­cied of the destruction of the world by the flood.
  • Walked with God.
  • His dayes were as the dayes of the sunne.
  • Was taken vp being the seuenth from Adam.
  • Was a Prophet, and prophecied of the destruction of the world.
  • Did the will of his Father.
  • Is the bright sunne of Iustice, whose dayes in the Psalmes, are likened to the dayes of the sunne.
  • In the Scripture, is the seuenth that ascended: To wit,
  • 1. The sonne of the widow of Sarepta. 1. King. 17.
  • 2. The Shunamites sonne, whom Eliseus brought againe to life, 2. King. 4.32.
  • 3. The souldier buried by Eliseus corps.
  • 4. Iayrus daughter, Mat. 9.
  • 5. The widowes sonne, Luke 7.
  • 6. Lazarus. Luke 11.
  • 7. Christ. That is,

3. in the

  • olde Testament
  • new Testament

and the Lord was the seuenth.

1042. 168. Seth died being 912 yeeres olde.

1056. 182. Noah borne.

HIs name signifieth Comforter or Restorer. The faith of Lamech no doubt was cleare concerning saluation, by the seede of the woman, in that he named his sonne Comforter or Restorer. As if he had said, though for impietie, all the world be destroyed: yet I am assured that the promise made to Adam must of necessitie be perfor­med, or else no flesh can be saued. In this faith Adam, after he had transgressed by eating of the forbidden fruite, was saued. In this faith Abell offered vp a greater sacrifice than Kaine. In this faith He­noch walked with God, and was no more seene, for he was taken vp. In this faith all the Fathers obtained eternall life. In this faith Noah became a preacher of righteousnesse, and an executor of true iudge­ment, and prepared the Arke to the sauing of his houshold, &c. Heb. 11.

10. This ten is to shew that Noah is the tenth from Adam, multiply Henoch by Noah, that is the number of of the Sabbath, by the full num­ber 10. you haue the number 70. which throughout the Bible is fa­mous, and of great force for light in the storie. In this tenth age Gods iustice ouer all flesh was extended.

Compare him with Christ.

NoahChrist
  • Was a preacher of righteous­nesse.
  • Found grace before God.
  • Was a
    • King.
    • Prophet.
    • Sacrificer.
  • Was the true preacher of righ­teousnesse, Dan 9.
  • Grew in fauour with God and man. Luke 2.
  • Was a
    • King.
    • Prophet.
    • Sacrificer.
Enosh died
905 yeeres old.
Kenan died being
910 yeeres old.
Mahalaleel died being
895 yeeres old.
Iared died
962 yeeres old. While hee liued there was no proclaiming of the flood, but presently after there was.

480. 120. Yeres begin Gen. 6.

WHerein Noah made the Arke: for so long was he in making it, not because he could not haue made it sooner (for God could haue commanded it to be made with a word aswell as he made all the world) but to shew the patience and long suffering of God in sparing his iudgements, that they who would not heare the preaching of Noah, might iustly be condemned.

Many things fall out in the Bible, whose numbers are answerable to this of 120.

120. Nations paid tribute to bring the Iewes home from captiuity.

The gouernement of the Persians was about 120. yeeres.

120. Seuerall nations, that is, some of euery Nation, were at Ieru­salem after Christs resurrection.

The Hebrewes descant very strangely with the letters of Iehouah, and the 120. yeeres wherein the Arke was in making, thus: Multiplie 120. by the letter ה which is 5. then you haue 600. Multiplie 600. which is Noahs age at the flood, with the letter י which is 10. then you haue 6000, The end of the world. This is the consent of all the Hebrewes.

Here is a doubt to be discussed, concerning the wordes spoken in Gen. 6. The occasion of the doubt ariseth thus: God saith in Gen. 6. My spirit shall not alwaies striue with man: his daies shalbe 120. yeares. In Ge. 5. Noahs age is reckoned, and he is then said to be 500. yeares old, and begetteth Sem, Cham, and Iapheth. when his age is recko­ned againe at the floude, the summe is but 600. so that if the 6 chap­ter be in time after the fift, and in the fift Noah is 500. yeares old, and that afterwardes God saith, the daies of all flesh shalbee 120. yeares; then Noah at the floude must be 620. yeares: for put 120. to 500. and you haue 620 but his age at the floude is but 600. Therefore some thinke, that either the Chronicle is false, or els the 20. yeares were shortned like as it shall bee in the ende of the world, least els no flesh should be saued.

To answere this doubt, we must obserue that it is no reason in Di­uinitie, that because a matter commeth or is made mention of in a Chapter afterwards that the time therfore of that storie or action fol­loweth the Chapters or Actions going before: For this is but a cir­cumstance of method. For Moses in penning the Scriptures vseth this order: he layeth down things of like nature together, as Genealogies together, and such like, though they differ in time, because else hee should make often repetitions of the same things. The obseruation [Page 42] of this, caused the Hebrewes to set downe this rule, that Moses in pen­ning his story, doth not regard the cricumstance of first and latter. To wit, he doth not set downe, that in the first place which is first in time, & so, that which is later in time afterwards: but sometimes that which is later, in the first place, and that which is first in time, in the last, as the necessity of the narration giueth occasion. This being thus made plaine, the doubt is easily discussed, for neither is Noah 620. yeares olde at the floude, neither are the yeares of the floude any thing short­ned, but the Chronicle is altogether true. For if wee referre the 120. yeares of the floude 20. yeares before that Chapter, in which it was sayd, Noah was 500. yeares old and begot. Sem, Cham, and Iaphet, then do we make all things agree without crossing one another. And this of necessetie we must needs doe: for seing God hath layd downe the Generals in proper and plaine termes, we must so cast the particu­lers, that they may make the generall true, and no way alter it. Besides, we haue a like example, for though all the liues & deaths of the fathers before the floud, are reckoned and summed vp together in one chap­ter, we must not thinke that all their liues are precedent to the Chap­ters following: for the Chronicle sheweth that Lamech liued fiue yeares before the floud; and Methushelahs death, and the beginning of the floud are very neere. Euen so here, this sentence of the 120. years is to be counted before the fift chapter, wherein Noahs age is recko­ned, & for the shortning of the daies at the end of the world, the holy Ghost saith it shalbe so. But for the shortning of the daies at the floud, we haue no such warrant in Moses. Therfore we are not to beleiue it.

120. Yeares begin, Ge. 6. In which the Spirit of Christ preached while the Arke was in making.

VPon this sentence there dependeth a great and waightie questi­on. Whether Christ descended into Hell in his humane soule? The cause why this question is necessarie to be handled, is, be­cause diuers of the ancient fathers, hold the opinion of Christ discent into hell in his humane soule, whose opinions hauing been so super­stitiously receiued, haue drawen others of later time into the like er­rours. But if men would follow the plainnesse layd downe in the Bi­ble, [Page 43] and with humilitie search it, auoiding curiositie, they neede not trouble themselues with the errors of the Fathers. The words of the text, 1. Pet. 3. are these. Christ was dead concerning the flesh, but was quickened by the Spirit. By the which hee also went and preached to the spi­rits in prison, which in times past disobeyed, when once the long suffering of God abode in the daies of Noah, while the Arke was in making. Now the words whereupon this error is grounded, are these. Christ being dead as concerning the flesh, went and preached to the spirits in prison. Vpon this they gather, that the spirits mentioned there, are meant those in hell: and went and preached, that is, after he was dead. But if we com­pare these words with the residue, and consider the time when this preaching was, we shall see Saint Peter meaneth nothing lesse, than the descending of Christs soule into hell. For first the text saith, Hee went and preached by the same spirit by which he was quickned. This spirit is of necessitie the Godhead. For what spirit was there that could loosen the sorrowes of death that they should not hold him, and raise Christ from the dead, but the Godhead of Christ? Then the soules of all men, godly or vngodlie, being immortall cannot die, and therefore this quick [...]ing cannot be meant of his humane soule, for it needed none. Besides, we must consider to whom Saint Peter wrote, to wit, to the Iewes. Now seeing Christ taught nothing but Moses and the Prophets, and the Apostles nothing but what they learned of Christ; with what conscience could Saint Peter write a storie to the Iewes of the seuere iustice of God, which was neuer in Moses? for Moses neuer mentioneth Christs descent into hell, there to cause the wicked to be more tormented. Therefore seeing this old opinion gathered out of the workes of the fathers, and bred by them, maintaineth manifest ab­surdities, we must seeke for another exposition. If we consider the old Testament, we shall find that Eliphaz in the booke of Iob, preacheth the same doctrine that Saint Peter doth, and therefore will serue for an exposition. Eliphaz reasoneth with Iob thus: Haste thou, O Iob, mar­ked the way of the world wherein wicked men haue walked, which were cut off by time, and whose foundation was couered with waters, which said vnto God, depart from vs? And yet what could he doe more for them? he filled their houses with good things, yet they refu­sed the way of the Almightie. So Saint Peter speaketh, that the spirit of God went in like manner as he is said, to come downe at the ouer­throw of Babell by confounding their tongues and when he destroy­ed Sodome and Gomorrah, and preached in Noah, to wit, the time while the Arke was in making To whom? to the spirits now in pri­son▪ why? because they said to God depart from vs, we wil none of thy wayes. Thus you see the words of Saint Peter made plaine.

[Page 44] This time of 120. yeeres, Saint Peter calleth the patience and long suf­fering of God. The Iewes in a booke called Zoar, expound S. Peters words in this sort: The Lord commeth to plague the wicked for their vnbeliefe: sixe moneths with water, sixe monethes with fire, hot and cold, and sent them all to Gehenna, which is hell; Not that they meant so, the story of the word by plaine eye-sight controleling it, but that the anger of God was as grieuous to their soules, as the waters of the flood which wrinkled their bodies. Christ in the Gospell compareth the flood with the end of the world for in the dayes of Noah they had rich Iubal to feast them, and cunning Tubalkain to delight them in building or such like deuises, and faire Naamah that they might mar­ry according as their eyes lusted, till the waters of the flood ouerwhel­med them: so shall it be in the end of the world. Eliphaz counselleth Iob, that considering the ende of these men, hee should bee at peace with God, before our substance be cut off, and the fire consume the rest of them.

Iaphet borne.

HIs name signifieth Perswaded. He was the eldest sonne of Noah, whereof many seeme to doubt: which being examined by Scrip­ture, will appeare most certaine in Gen. 5. It is sayd, Noah being 500. yeres old, he begetteth Sem, Cham, and Iaphet. Now it is certaine, that they were not borne all at once: for the plaine storie crosseth that. In Gen. 6. Noah is said to be 600. yeeres old, and the flood commeth, then he must needes haue a sonne that is 100. yeeres old. It could not be Sem, for hee was but 100. yeeres olde two yeeres after the flood. Gen. 11. Neither was it Cham, for he was yonger than Sem: For Noah said hee knew what his yongest sonne had done. The reason of the doubt ariseth, because Sem is named first, in Gen. 5. Whom Moses (pen­ning the storie long after) placed first, to shew that Sem was the most worthie, and had the prerogatiue of first borne, because Christ was to come from him according to the promise made to Eua in Paradise, The seede of the woman, shall breake the head of the Serpent.

Sem borne.

WHich signifieth Name or Renowne. Whereby we are to vnder­stand, that Noah had a wonderfull assurance of the promise in Christ in calling him Sem, or, as we say, Name. And withall we are to [Page 45] seeke by the like faith to be renowned, that our names may be writ­ten in the booke of life. For Salomon saith, Pro. 22. A good name is more worth than a precious oyntment. But God will put out their names from vnder heauen, that flatter themselues in their wickednesses, and whose roote beareth gall and wormewood, as he commaunded. Deut. 25. Put out the name of Amalecke from vnder heauen: he is the beginning of Na­tions, but his latter end shall perish vtterly.

93. Lamech died

Fiue yeeres before the flood, being 777. yeeres olde. His name runneth vpon se­uens. For what he wanted in long life, he had it in casting a sweet ac­count. If Lamech had the age of his fathers, he might haue seene the flood.

98. Methushelah dieth

Being 969. yeeres old, and the se­uenth that died after Adam, as his Father Henoch was the seuenth that was borne after Adam. Hee died but a few dayes before the flood, to shew that he being a iust man, kept away the flood; and lacked but 31. yeere of 1000. Now it is not to be vnderstood that he liued full 969▪ yeeres: for hee liued but a fewe dayes of his last yeere. For if his yeeres be cast, you shall see hee dieth in the yeere of the flood. Now the flood came not in the first moneth, because Methushelah then liued: the tenth day of the second moneth the flood came. Methushelah was dead before that time, his dayes were the exact rule of the flood: for so long as hee liued, the waters could not ouerflow the earth: he being dead, the waters might aske God whether they should now worke vengeance to the wicked? No, saith God, Noah shall mourne him a moneth, as the children of Israel mourned Iacobs death. Afterwards, this moneth of sorrow being en­ded, then they demaund of God againe, whether now the wicked should be ouerwhelmed with waters? God answereth No, For Noah shall haue a Sabbath of preparation. This being finished, the flood co­uereth the face of the earth.

  • Methushelah
  • Spoile death,
  • or Speare death.
Christ
  • Died, and rose againe, and reuiued, that he might be Lord of quicke and dead.
  • Suffered death, that by his death he might ouercome him that had the power of death.

This halfe, sheweth that at the flood, the dayes of man were short­ned halfe in halfe, as Psal. 89. The Lord hath shortned the dayes of youth.

[Page 46]These numbers are the summe of the yeares from the Creation to the floud, which are gathered by the particuler natiuities of the Ten Fathers before the floud.

These particulers being added, they make the yeares of the world at the floude. 1656.
  • Adam. 130
  • Seth. 105
  • Enosh. 90
  • Kenan. 70
  • Mahalaleel. 65
  • Iared. 162
  • Henoch. 65
  • Methushelah. 187
  • Lamech. 182
  • Noah. 600.

The floud is brought vpon the olde world, &c.

THe floude is a resemblance of the destruction of the world, and was the greatest iudgement of the world, till the world shalbe consumed with fire. Therfore the story of the floud doth cause vs to consider of things past, and to haue iudgement of things to come. For in the floude are rare examples concerning waighing, numbring and diuiding. It was 40. daies in rayning: the like time in abating. God hath numbred, waighed, and diuided. The second day of the seuenth moneth, The times do shew, that God doth waigh and num­ber wonderfully all the affaires of men: but men did not then know what God would doe, because he had hardned their hearts, and scor­ning Noah all his life time, they were ashamed then to fly vnto him, but the floud came for the sinnes of man; for the bloud of Abell came the floude and washt them all away. Yea the waters that were vnder the earth aduanced themselues aboue man.

Further in this storie of the floud, these three things are chieflye to be considered, the

  • Arke.
  • Persons that were saued.
  • Time of the continuance of the floude.

And first for the Arke.

THe Arke was made about mount Lebanon, where the Cedars for Salomons Temple were had, and it was sixe score yeeres in making: which time in Saint Peter is called the long suffering of God. The fortie yeeres in the wildernesse was a famous thing: but the making of the Arke was more famous, and the time thrise so long: not any thing so famous as the Arke, except the Lords death. The proportions of height, depth, and breadth, are described Gen. 6. The heighth is the tenth part of the length. The beasts were in the mid­dlemost place; the fodder aboue, the dung beneath. And God bids vs marke the quantitie of all the beasts of the earth, by the bulke of the Arke. There is much speach taken from the Arke to the Church; but the consequent of the one followeth not in the other.

  • In the Arke were beasts cleane and vncleane.
  • Some in the Arke did perish.
  • They that were out of the Arke did perish.
  • The waters did hold vp the Arke.
  • In the Church are faithfull and vnfaithfull.
  • Some in the Church do perish.
  • So the Turke being out of the Church, doth perish.
  • The waters doe wash them clean away that are without

The tossing vpon the waters, doth represent the troubles which the Church of God is to endure in this life. Againe, no man of mode­stie but may know, that it was no pleasant life for Noah and his familie to dwell an whole yeere vpon the waters, and to abide the noisomnes of all kindes of beasts in the Arke, which came to the Arke at the ap­pointment of God, to the condemnation of all the world. For it ap­peareth, that the verie brute beasts had more regard to themselues, than the wicked workers which despised the preaching of Noah, and the making of the Arke, who said, where is the appearance of his com­ming? Euer since the Fathers died, all things continue in one state: winter, summer, spring, haruest &c. And while they were thus say­ing, the flood commes and washeth away their foundation. But, saith Saint Peter, in this they a [...]e willingly ignorant, for euen as before the flood, they married, feasted, builded goodlie houses, &c. euen to the day that Noah entred into the Arke, and neuer thought the preaching of Noah true, because all things continued still in the same sort, they thought it vnpossible that the waters which were beneath the val­leyes could couer the highest mountaines fifteene cubits: and yet this [Page 48] they might haue knowen, that as the waters in the Creation couered the earth till God commaunded them to goe to their channell; euen so againe at the commaundement of God, they could returne to couer it. Saint Peter therefore addeth, that these men were willinglie igno­rant.

The Arke rested vpon mount Ararat, which is a mountaine in Ar­menia, and signifieth, Take away feare. Whereby we are to note, that whosoeuer dwelleth vnder the defence of the most high, and shall say vnto the Lord, Thou art my hope, my strong hold, and my God in whom I put my trust, shall not be afraid for any terror by night, nor for the arrow that flyeth by day, for the pestilence that walketh in darkenesse, nor the sickenesse that destroyeth in the noone day. For a thousand shall fall at their right hand, & ten thousand at their left hand, but they shall not be touched. With their eyes shall they see the reward of the vngodly: for the Lord is their hope, and he hath set his house of defence very high. With long life will he satisfie them, and through his lo­uing kindnesse will he shew them his saluation. Let euery one therefore say, The Lord is my light and my saluation, whom then shall I feare? The Lord is the strength of my life, whereof then should I be afraid? for in the time of trouble he shall hide me in his Tabernacle, and set me vp vpon a Rocke of Stone.

Now compare Christ and the Arke together.

  • The Arke had a doore, by the which Noah and his houshold entred in, to the sauing of them.
  • Mount Ararat, Take away feare.
  • Christ Is the doore by whom we enter into the holy of holiest, to the sauing of our soules.
  • Christ Is that mount Ararat vpon whose shoulders if we rest, wee need not feare what man can doe vnto vs.

The persons were

  • Noah
  • Iaphet
  • Sem
  • Cham

and their wiues. Psal. 130. The Lord hath brought my soule out of hell, and kept my life from them that goe downe to the pit.

Hebrews 11. By faith Noah prepared the Arke to the sauing of his houshold.

NOah walked with God, therefore it is certaine, that the spirit of Christ preached by him. For Saint Peter giueth a rule: The spirit [Page 49] of Christ spake in all the Prophets. His calling was very glorious, being made a preacher to declare saluation to all which would beleeue in Christ. How he was receiued, it is manifest, seing he preuailed with a very few: yet the word of God is not in vaine: for seeing they refused the mercie of God offered in Christ, it is certaine Noah would preach the iudgements of God the other part of the Gospell, which the La­tines call excommunication. The Hebrewes, The Lord commeth. The Hebrewes, and with them the Greeke Orators do vse to faine Proso­popeia, which is a conference or communication, when they meane to expresse things more at full. So wee may imagine Tubalkaine to say, Surely Noah is an honest man, and payeth well for his worke, and hee hath with very great charge kept a great sort of labourers these sixe-score yeeres. What should he meane by this? Surely, answereth Iubal, I will tell you strange things. Seuen of my best Rammes, and seuen of my best Ewes ran from my flocke right foorth to the Arke, and there they went in. And another standing by, replieth, I am sure I can tell (saith he) as great a meruaile as this: for comming by a wood, I sawe a fearefull Lyon, and a fierce Lyonesse, and they went as gently by me as two Lambes, not offering to do me any hurt, and came to the Arke, and there were plankes set, and they went in. Yea (saith another) I saw a huge Beare doe the like: and so they might speake of the rest of the beasts. This might driue them to an amasednesse, but this could not saue them. And hereby it is apparant, that it is not in our power to repent when we list. For this is not repentance, to be sory for our sins: (There is no man so wicked but hath done so) There must also be a turning to God, which is neuer, except we be lightned by his spirit. The Lord vseth first to offer mercy, which if it be contemned, he hard­neth our hearts, that thereby we may be made more fit for his iudge­ments.

Cham was saued in the Arke to be a scourge for all the rest. And if you marke through the Bible, you shall find that God dealeth in the like seueritie. For euery good familie hath one of Chams impietie to persecute him.

  • Adam had The Serpent to tempt them.
  • Abell had Kaine to kill him.
  • Isaack had Ismael to flout him.
  • Iacob had Esau to pursue him.
  • Ioseph had His owne brethren to sell him.
  • Iob had His wife and friends to reproue him.
  • The Israelites had Pharaoh to afflict them▪

[Page 50] Dauid had

  • Saule and
  • Absalom

to persecute him.

The Iewes had the

  • Babylonians,
  • Medes and Persians,
  • Grecians,
  • Sirogrecians,

to subdue them.

Christ had the

  • Iewes, and
  • Romanes,

to crucifie him.

❧ The time of the continuance of the Flood, is thus described.

IN the dayes of the Flood Moses teacheth two things: the dayes of the moneth, and the dayes of the whole yeare. For hee writeth, that the Flood began the Seuenteenth day of the Second moneth, and that the waters preuailed One Hundred and Fiftie dayes, and that the next day after One Hundred and Fiftie, was the Seuenteenth day of the Seuenth moneth. Six and Fortie dayes had passed before the Floud: for the Seuen and Fortie day (I meane the Seuenteenth day of the Second moneth) the Floud began. Ioyne One Hundred and Fif­tie with Six and Fortie, they make plainely One hundred, Nintie, and Sixe dayes, which diuided by Thirtie, leaue Sixe exact moneths, and the Seuenteene dayes of the Seuenth Moneth, in which Moses writeth that the Arke rested. Hereby it is most euident, that in ancient time they had Thirtie dayes to a Moneth. Moreouer a moderate expoun­der of Moses shall finde Three hundred, sixtie and fiue dayes in the yeare of the floud, Thus: The first day of the Tenth Moneth, Two hundred, Seuentie and One dayes from the beginning of the yeare, the tops of the Mountaines were discouered▪ Noah taried yet For­tie dayes when Three hundred and Eleuen dayes were past: then he sent forth a Rauen which houered a long time, hee nameth not the time, but as Seuen vpon Seuen in the Doue is expressed; so Fortie vp­pon Fortie is here to be vnderstood. So then there are Three hun­dred, fiftie and one dayes; to which adde the fourteene last, in which [Page 51] the Doue was twise sent forth, then you haue Three hundred, sixtie and foure dayes, after the Fourteene dayes, in which the Doue re­turned not. Moses reckoneth the first day of the Moneth, in these words. In the Six hundred and One of the age of Noah, the first day of the first Moneth, the waters were dried vp. Concerning the fiue dayes, euerie sixe yeares they make a leap Moneth, and the odde quar­ter of a day in One hundred and Twentie yeares, make a leape Mo­neth.

Thus much for the vse of the Fathers before the Flood.

❧ NOW FOLLOWETH THE Fathers after the Flood, whose Storie containeth vnto the promise giuen vn­to Abraham, 427 yeeres.

❧ Some thinge will I speake of the generall vse of them both.

WE haue two stayes: the Fathers before the flood, and the Fathers after the flood. The summe of all is no­thing else, but to know God, and him whom he hath sent, Iesus Christ. For surely the spirit of God hath in such plainesse penned downe the Storie of the Scrip­tures, that all the world must wonder at the wisdome of God layd downe so shortly and plainely. Before the flood, hee taught nothing but the Gospell, adding to the doctrine thereof Kaines Murther, and Lamechs Adulterie. And after the flood we haue not Ten notable Fathers as before: for Terah the Father of Abraham fell away, and worshipped strange Gods. And surely, as the Sunne, Moone, and Starres, are glorious and excellent for the distinguishing of times: so are the numbers of the ages of the fathers, and through the Scripture for the clearenesse of the word. Times are generall, or particular; ge­nerall, from Adam to the flood, and from thence to Abrahams promise, [Page 52] from thence to the comming out of Egipt, then to the building of Salo­mons Temple, then to the burning thereof, by the Babilonians, and then to the end of the captiuity, and from thence to the death of Christ. These are the summe of all the times, the proofe of these is scattered through the Scriptures. Thus much for the two tables in generall.

After the flood.

NOah, and Sem, be here handled againe, because their story continued through and after the floode.

Compare Noah with Adam, and you shall see that Noah is another Adam.

AdamNoah
  • was an husbandman.
  • Became into transgression by eating vnlawfully.
  • And Euah after their transgression, seeing their nakednes, sowed figge tree leaues to couer them, and the very same words that God spake to Adam in Paradise for ruling and encreasing, the very same he reneweth to Noah.
  • Had the tree of life in Pa­radise, for a seale of con­seruation.
  • Had twoo younger Sonnes good, and the elder wic­ked.
  • Was an husbandman.
  • Became into transgression by drinking vnlawfully.
  • After his transgression ha­uing his nakednes vncoue­red, is couered by Sem & Iaphet.
  • Had the rainbowe as a co­uenant of preseruation.
  • Had twoo eldest Sons good, and the younger wicked.
Kaine the eldest Son of Adam, was cursed.Cham the yongest Son of Noah, e­uen to Canaan, his youngest Sonne, was cursed.

The one against nature, killed his brother. The other against hu­manitie vncouered his fathers nakednes.

Adam before the flood might eate no flesh. Noah after the floode [Page 53] might eat flesh, the blood onely excepted, because in the blood of eue­rie thing is the life, and the life of euerie thing will God require at e­uerie creatures hand: from the seueritie of which, a commandement against murther was giuen to Noah.

The reason why they might eat flesh after the flood, and not before, may be, because the dayes of man being shortened at the flood halfe in halfe, the bodies of men were afterwards of a more weake consti­tution, and then you read first of planting of Vines for wine, which was added to be a helpe in digestion, to the strengthning of the bodie, and quickning of the vitall spirits, as in Psal. 104. Wine doth make the heart glad, and oyle doth cause a cheerefull countenance.

Noah was drunke, and vncouered in the midst of his tent, and a­waking from his wine, hee knew what his youngest Sonne had done, and sayd, Cursed be Canaan: a slaue of slaues shall he be (now Noah would not curse Cham, because God blessed him, but hee cursed Canaan his Nephew the Sonne of Cham, who as some suppose derided also his Grandfather.) Blessed be the God of Sem, and God will perswade Iaphet to dwell in the Tents of Sem. Vpon these three sentences doe the chiefe Stories of the Bible depend. For whatsoeuer plagues doth befall the Egyptians, the Cananites, Ethiopians, Blackemores, Babylonians, and such like, is contained within Chams curse. Whatsoeuer blessing is promi­sed or performed to the Iews, is comprehended within Sems blessing. Whatsoeuer promises of mercie, and sauing health was prophecied of to the Gentiles, is vnderstood vnder these words, And God will perswade Iapheth to dwell in the Tents of Sem.

The Prophet Noah spake not at randome, when he sayd, Blessed be the God of Sem. But what is there spoken short in due time, is drawne out longer, and the not regarding the blessing of Sem, doth make many things in the new Testament to be neglected.

And first for Cham.

HIs name signifieth Hote or Cholericke, and those Countreys did his Sons after the confusion of tongues possesse, namely, in Africa in the South Countrey. Cham the Prince of Affricke, the spreader of wickednesse, inhabited the fourth part of the world with his families. His house neuer got any victorie, but for some especiall punishment to bee shewed vpon Sems house. Cham had a curse in this world, and doubtlesse in the world to come.

He had foure Sonnes, the first Cush, of whome came the Ethiopians, or in our tongue, Burnt faces: the second Mitzraijm, of whome the [Page 54] Egyptians come, for Mitzraijm doth signifie Egypt. The third Put, of whome the Lybians and Blackamores come: and the fourth Canaan, of whome the Cananites come, in whome the curse of Cham was pro­nounced, notwithstanding it falleth out also in all his other Sonnes. And as Canaan was a slaue of slaues; so are they that are of the like infidelitie: so that oftentimes for the horrible impietie of one man, the whole Nation fareth the worse.

This Canaan had eleuen Sonnes, and himselfe made the twelfe, and his Countrey was called Canaan, which once was Paradise. And as Paradise to Adam resembled the state of heauen: so did the land of Canaan to the Israelites, and the Iewes; for it was a land abounding with all good things. In Paradise was the tree of life: In Canaan Christ was borne, the true Tree of life. Adam neglecting the true seruice of God in Paradise, was driuen from thence. The Iewes neglecting their Sabbaths, and finally, the knowledge of Christ, were likewise driuen out of Canaan. But, as notwithstanding Adams fall, saluation in Paradise was promised to all the world: so, notwithstanding the sin of the Iewes, Christ in Canaan wrought the full saluation of all the world.

These eleuen Sonnes of Canaan were setled in one soyle, that is, in Canaan (which is about One Hundred and Sixtie miles from North to South, and Sixtie miles from Eeast to West. Their names are Zidon, who built Tyrus the glorie of the world for traffique of Marchandize. Heth Gebusi, who after Sems death (as it should appeare) possessed Ierusalem: Amori Girgashi, of whome there were some left till Christs time, as Mat. 8.28. Hiuits, of whome Abraham bought his burying place, of whose kindred also, Esau tooke him wiues: Arkite, Siuite, Aruadite, Zemathite, Hemathite. It is supposed they had so many tongues, as there were Nations: but it was no other­wise than our Cornish and Northerne men differ in their tongues. These were Lordes of the whole soyle, to plant, build, and replenish it against time to come, that the twelue Tribes of Israel might haue Vineyards that they neuer planted, and houses that they neuer buil­ded. Wherevpon Moses sayth. Deut. 32. When the most high God diuided to the Nations their inheritance, hee appointed the borders of a people according to the number of the Sonnes of Israel. And when God promiseth to Abram, Genes. 14. that hee will giue his seede a Land that shall flowe with Milke and Honie, hee bordereth it from Egypt to the great Riuer, the Riuer Euphrates, within which borders are contained the seuerall Lordships of Canaan, and his Sonnes, namely, the Kenites, the Ken [...]sites, the Cadmonites, the He­thites, the Pheresites, the Gyaunts, the Amorites, the Cananites, [Page 55] the Girgashites, and the Gebusites.

Because Cham scorned his Father, who was the restorer of all the world, therefore his Countrey was to bee giuen to Sems House, the Iewes: and they were driuen out of their Land by the Sword of Io­shua, except some fewe, who were left in the Land, to bee spurres in the sides, and thornes in the eyes of the Israelites, who were to pos­sesse it, that when through the aboundance of wealth they grewe to forget God, they might bee chastened with his rodde of correction. Thus Kaines curse is extended euen to Canaan his youngest Sonne, and hee is made a Seruant of Seruants to Sem, that the blessing to Sem might appeare, and the open cursed, should serue the open blessed, although it bee Nine Hundred yeares after Noahs prophecie, to shewe that although God suffer the wicked a while, and doth deferre his punishments vntill the sinne of the Ammorites come to a full ripenesse; that yet hee is a righteous Iudge, and sitteth vpon a fierie throne, from whose presence doth issue Riuers of fire, to consume all such as will not learne to knowe the seede of the woman, to bee able to breake the head of the Serpent, nor desire to dwell in the Tents of Sem, acknowledging the God of Abraham, the God of Isaach, and the God of Iacob, to bee the true God that keepeth couenant with all, whose garments were washed in wine, and his mantle in the bloud of grapes: Nor marke that Shiloh is that Ema­nuel, God with vs, who is that Stone that can grinde the mightiest Gyaunt in the Land of Canaan to powder, who haue eyes, and will not see how God with fire from heauen consumed their Cities, turning Lots wife into a pillar of salt, ouerthrewe their kinsmen, Pharaoh in the Redde Sea, and made the walles of Iericho to fall downe without violent handes. Chams house was not plagued for building Babel onely, but for falling from the Religion of Sem: and his posteritie had a deadly minde against true Religion. And as Cham and the rest are in Gehenna in darkenesse; so in the Scripture, they are left in dark­nesse. For there is no time of any of them mentioned when they di­ed, but are left in darkenesse.

The wicked men of Canaan would neuer yeeld to the truth, but praised Gods of gold, brasse, and stone.

Now followeth for Iaphet.

HIs name signifieth Perswaded. He had seuen Sonnes Gomer, Ma­gog, Madai, of whome came the Meedes. Iauan, of whome the Grecians and the Romanes come: and Tubal, and Mesech, of whom the Muscouites come. And Tiras, of whome the Thrasians come. Of these were the Isles of the Gentiles diuided in their Lands.

Iaphet, hee was partaker with Sem in the action of couering their Father, but Sem had the prerogatiue of the promise concerning Christ; notwithstanding Iaphet was the elder. And if you marke through all the Bible, you shall not find the first borne of any of Christs Auncestors to haue the promise pronounced to them in open termes, because Christ the first begotten of his Father, would not come according to the lust of the flesh, or course of nature, but by grace. Sem in regard of that, had the glorie of God preached in his Tents, vntill the accep­table Child did come, in whome all Nations should bee blessed. And when the glorie of Sems house, which were the Iewes, was extinct, Iohn was banished into Patmes, and is commaunded to write to the Seuen Congregations in Asia the lesser (where Iaphets Sonnes were first setled, to so many Congregations, as Iaphet had Sonnes.) Grace and peace from him that was, and is, and which is to come, and from the seuen Spirits, expressed in Esay, 11. which are before his throne, and from Iesus Christ, which is a faithfull witnesse, and first begotten of the dead, Alpha, and Omega, the first and the last, who is aliue, but was dead, and be­hold he liues for euer and euer, and hath the keys of hell, and of death, and gi­ueth light and life to Iaphet the Gentile, who was in darkenesse, and in the shadowe of death, perswading him to dwell in the Tents of Sem, to be a dweller in the spirituall Canaan, and a Citizen in the heauenly Salem, where there is no earthly Temple. For God almightie, and the Lambe are the Temple of it.

Now for Sem.

SEm being one Hundred yeares old, begetteth Arphaxad two yeeres after the flood; so old was Abraham when hee begat Isaack.

He is in vertue equall with any before the flood.

[Page 57]This Sem was a

  • King.
  • Prophet.
  • Sacrificer.

He signifieth, A Name, to teach them that the should looke to him in whom Sem, and the whole world should be blessed.

He had fiue sonnes

  • Elam.
  • Ashur.
  • Arphaxad.
  • Lud.
  • Amram.

Elam of whom the Persians. Ashur of whom the Assyrians. Arphaxad of whom Christ. Amram of whom the Aramites. Lud of whom the Lidians.

There be diuers which condemne Genealogies, warranted therby (as they affirme) by Saint Pauls Councill to Timothie: neither that they giue heed to fables and Genealogies endlesse, which breede rather questions, then godly edifying by faith. Indeed seeing Genealogies are of great consequence to the prouing of Christ to be the Messias: the Iewes to crosse this, faine diuers of their owne, which S. Paul calleth endlesse, and therefore to be auoided, as also tales inuented by them, whereby they corrupted the story of the Scriptures. But this con­demneth not the Genealogies, which the Holy Ghost penneth, but ra­ther approueth them. And if we doe but crosse the account laide downe by the heathen, we do obscure the euidence of the Scriptures. Thus much for the answere of this obiection.

100. Arphachsad borne.

HIs name signifieth Healing. Some hold that the Caldeans come from him.

CHRIST healeth all our infirmities.

Shelah borne.

HIs name signifieth Spoyling. He was the Father of the Shelanites: When he is thirtie yeeres old, he begetteth Heber.

[Page 58] Heber a representer of the sonne of God, who beginning to be thir­tie yeeres old, buildeth vp the decayed walles of the Gentiles.

Thirtie yeeres after the promise giuen to Abram was it before his seed began to be afflicted. Ioseph being thirtie yeeres old, expoun­deth Pharaohs dreame.

Heber signifieth Pilgrime, or stranger: so saith Abraham. I am a stranger and Pilgrime, giue me a place for money to burie my dead: So saith Saint Peter, repeating the same storie. I beseech you as Pilgrims and stran­gers to abstaine from fleshly lusts, which fight against the soule. Hebers po­steritie went as strangers, flitting from land to land, looking for a Citie whereof God was the builder, Heb. 11.

Hereby we are taught that the world is not the end to which wee were created, but that the glory of God is the end or marke that wee ought to leuell at. For if we consider Man and the World, in man the sences, and in the world the sensible things. Man as the beholder, the world as the Theatre. Man as the guest, in the world the Feast prepa­red of all things conuenient for him: wee will presently say, not only that they be made one for another, but also that in very deed the world was made for man and not man for the world. And againe, if wee consider how the world affordeth content of pleasures to all the sences, but nothing sufficient to content the minde, shall wee not conclude, that as the pompe of this pilgrimage can­not bee mans end, so can it not also bee his full contentation? but man by a peculiar priuiledge hath an Vnderstanding wit, which was giuen vnto him, and Will, which he receiued franke and free: the one to knowe and discerne the leuell of his ende, the other, to loue and embrace it. Seeing then the hither ende of all creatures heere beneath is Man, and the furthest end of them is God: the neerest and immediate end of man is to know God in the death merits of his Sonne Christ, and them to embrace as the soueraigne welfare and comfort of our soules, when from this hand­full of earth our soules must goe to God that gaue it. And what gai­neth it a man to get all the kingdomes in the world by humane poli­cie, and want grace to ayme the end of our pilgrimage at heauen? For what else is the getting of this world, but a proofe of want and pouertie? And what are honour, vaine titles, and Imperiall glo­ries, but a stampe of the diuels nature? Therefore, as the end of the first man when he was in his perfect holines▪ was to attaine vnto God, so the end of vs, who by regeneration are partakers of that righteous­nes, must tend wholly to the mortifying of our worldly affections▪ and accounting of these transitory momentaries, as though they were not. And to be short, like as the soule is the shape of man, so is the know­ledge [Page 59] of God the true shape of mans vnderstanding: and what desire we but the things that are? and what can he want, which possesseth him, in whom all things are? Then let vs say, that as it had beene a hap­pie case for Adam to haue continued still in his first estate: so is it now for vs to returne thither againe: that is, to be set againe in Gods fauor, that we may one day see his face yet againe. And because this vn­speakeable blessednesse cannot be brought to perfection in this life so full of miserie, we must so dispose our life in this world, not to liue still in the world, but to die in respect of these dead things, and to liue vn­to God, if we intend to liue the true and euerlasting life: for our true resting point, is the turning againe vnto God, from whose fauour and fellowship we be departed.

Man is composed of bodie and soule, the body mortall, the soule immortall: now if we set mans felicitie in his bodie onely, we doe too great wrong both to the soule and to the whole man. For if it consist in the bodie, it perisheth and fadeth with the body: and then what re­maineth to the soule which ouerliueth, but wretchednesse? but wee looke for a felicitie which belongeth to the whole man. In the soule ioyned with the body, we haue three abilities, Life, Sence, Vnderstanding. The soule giueth life vnto the body: and the perfection of life, is health. If our life then serue to no other end, than the outward things of this pilgrimage; what had the first man to do with any of them, who was created perfect, enioying the benefit of the whole world? and if these things must be the end of vs now after our corruption, what is more vnhappy, than man? & what is more vncapable of happines, than man? A body subiect to infinite diseases: weake, fraile, fraught with mi­series within, wrapped in them without, alwayes vncertaine of life, euermore sure of death, whom a worme, an herbe, a graine of dust may kill, who if hee looked for no other happinesse than this, were much better to be a plant, than a man. And what man is he, that feeleth not a law in himselfe, that goes about to bridle him, which feeleth not a guiltie and accusing conscience in the midst of his pleasure? or whose greatest delights leaue him not a sting of repentance behind them? And what happinesse can that be, whereof we bee ashamed? Now then, seeing that we haue a double life, the one in this world, the o­ther in another; the one dying, the other immortall: the first which is here, tending to the second, as the worse to the better: our see­king must not bee for such an end, or such a felicitie as dieth with vs, but for such a one as maketh vs happie, quickneth vs and refresheth vs eternally, which surely is not to be found in mortall things. Where is this happinesse then to be found? In wisedome, in religion, and in knowledge, which are not attained vnto by reason, but by faith. For [Page 60] beliefe mounteth higher than our vnderstanding. And a certaine Ara­bian proceeded so farre, as to say, that the root whereby the felicitie to come is contained vnto, is faith, and what is this faith in God, but a belieuing that our eternall happinesse liueth in him? And what is the belieuing, but a hoping for it? And what is hope, but the desiring of it? And what is the desire of it, but the hauing of it? And what is the continuers beliefe of it here, but a bewraying that here we cannot enioy it? And if we haue not faith, what haue wee but ignorance? And if wee haue faith, what haue wee but a desire and longing, con­sidering that the greater our faith is, the more we despise the base things of this world? And the greater our desire is, the more we hate our selues, and the more earnestly do we loue God. And to be short, what is blessednesse afore appointed: but we would see it? The way vnto felicitie, but we would enioy it? Looke then what proportion is betweene that which is present, and that which is to come; such proportion is there betwixt the hope we haue here, and the perfecti­on of that good which we hope to attaine vnto. It followeth then, see­ing the world was made for man, man for the soule, the soule for the mind, the mind for God: that all our doings can haue no end to rest vpon here but onely in the life to come, which is the beholding & true knowing of God. For who is he that would depart with any peece of his owne liking in this life, but in hope of better things? And what were it for him to loose his life, if there were not a life more happie af­ter this? The taking vp of that godly man Henoch out of this life, was to no other end, but to set him in another life void of all euill. And when we read the turmoiles of Noah, the ouerwhartings of Abraham, the persecution of Isaack, the banishment and wayfaring of Iacob, the di­stresses of Ioseph, Moses, and the residue of the fathers; they all shewe vnto vs, that they surely looked for a better life after this, and that there is a iudgement to come. For had they looked for no other comfort after this life, the flesh would haue perswaded them to haue held thē ­selues in quiet here. Noah among his friends, Abrahā among the Chal­dees, Moses in Pharaohs Court, Salomon in his pleasures, &c. But they knew that their shoot-anker was to liue immortally vnited vnto God.

Hermes in his Poemander, saith, that God made man like vnto him­selfe, and he linked him to him as his sonne: for he was beautifull and made after his owne image, and gaue him all his workes to vse at his pleasure, and therefore he exhorteth him to forsake his bodie to ma­nure his soule, and to consider the originall roote from whence it sprang, which is not earthly, but heauenly. Discharge thy selfe (saith he) of this body, which thou bearest about thee: for it is but a cloake of ignorance, a foundation of infection, a place of corruption, a liuing [Page 61] death, a sensible carion, a portable graue, and a houshold theefe: it flat­tereth thee because it hateth thee, & it hateth thee because it enuieth thee: as long as that liueth, it bereaueth thee of life, and thou hast not a greater enemy than that. Now to what end were it for him to forsake this light, this dwelling place, & this life, if it were not for a better in an other world? therfore Chalcidius saith, I go home again into mine own coūtry, where my better forefathers & kinsfolks be. And a wise man of the Chaldeys exhorteth men, with speed to returne vnto their heauenly father, & to seeke Paradise as the peculiar dwelling place of the soule. This is confirmed in the Gospel, when Christ promiseth the theefe that day he should be with him in Paradise. And of Epicharin, we haue this saying, If thou beest a good man in thy heart, death can doe thee no harme: for thy soule shall liue happily in heauen. And Plato wil­led his soule to returne home to her kinred, and to her first originall, that is, saith he, to the wise and immortall godhead the fountaine of all goodnesse, as called home from banishment into our owne natiue countrey.

Seneca speaking of the Lady Martiares sonne being dead, saith, he is now euerlasting and in the best state, bereft of this earthly bag­gage which was none of his, and set free to himselfe: for these bones, these sinewes, this coat of skinne, this face, and these seruiceable hands, are but fetters and prisons of the soule. By them the soule is ouer­whelmed, beaten downe, and chased away. It hath not a greater bat­tell than with that masse of flesh: for feare of being torne in pieces, it laboureth to returne from whence it came, where it hath ready for it an happie and euerlasting rest.

We read of the Thracians, that they sorrowed at the birth of their children, and reioyced at the death of them, because they thought that which we call death, not to be a death, but rather a very happie birth. Therefore Herodotus calleth these people the neuer dying Getes, and the Greekes the neuer dying Thracians. For they were of opinion, that at their departure out of this world, they went to Zamolxis or Gabeleize, that is, to him that gaue them health, saluation, or welfare. Herocles saith, that the wicked would not haue their soules to be immortall, to the intent they might not be punished for their faultes, but yet that they preuent the sentence of their Iudge by condemning themselues vnto death aforehand. But the godlie endure many harde thinges in the frowarde genera­tions.

This Heber is from the Creation the fourteenth, two seuens, a dou­ble Henoch. He is the fourth after the flood, as Iuda is the fourth sonne of Iacob, of whom Christ came. He is the seuenth from Henoch, [Page 62] a man for rare blessings to be compared with Henoch, and is the same in force, that Henoch is, although you would thinke them cleane con­trary: and so they are in signification, but in effect of diuinitie all one. For Henoch signifieth Dedicated to God, and Heber Pilgrime or Stran­ger: and he that is a stranger vpon earth, despising the state of worldly pompe, is a Citizen with God: therefore whosoeuer will be a true He­noch, must also be a true Heber.

And if we will be holy before God, and acceptable vessels for the vse of his Temple, we must beare palme boughes in our hands, sing­ing Hosanna to the highest, and be estraunged from the vaine conuer­sation of this earthly Paradise: so shall our names continue famous through many generations as Hebers did, & we shall speake the praises of God in our owne tongue: for we will not consent with Nimrod to the building of our owne confusion, whereby we might be shaken of from the fauour of God, as he and his adherents were.

Hebers glory is further enlarged in that the Hebrew tongue taketh the name from him. The Iewes kept this sincerely till they went into captiuitie into Babylon: but when they came from thence, they began to stammer; for there they learned the tongue of the Babilonians. Ma­lachie endeth the old Testament and the Hebrew tongue: for though schollers write Hebrew, yet vpon the first sight it is apparant to be the writing of man, so far it diffreth from the stile of the holy spirit.

There be one thousand, seuen hundreth, fifty and eight roots in the Hebrew tongue. And this is a wonderfull thing, that the bare actions of the creatures should expresse Hebrew words: as a horse running vpon a causey, the sound of his feet is much expressing this noyse, Rat­sat, which in Hebrew is to run. The noyse which birdes make by clapping their wings when they flie, is of this sound, Gnoth, which in Hebrew signifieth a fowle. The Grecians cannot find out the rootes of their tongue. The Lord tooke such order in penning of the olde Testament, that one skilfull in the Hebrew tongue, will easily know if there be a sentence, or a word put in; nay, if there be but a letter ad­ded: so that they are very vnwise that perswade others, or beleeue themselues, that the bookes of Iudith and Tobie are Canonicall Scrip­tures. For they are not Hebrew, neither were they receiued at any time by the auncient Hebrewes, who were so perfect and ready in the text of the olde Testament, that they could tell how many times the letter Alpha was vsed in the Bible: so that to beleeue these bookes to be Scripture, is to crosse the testimonie of the Iewes for their owne story, and if they knew our opinions herein, they would condemne vs for missing of Religion.

This Heber was a very happie man, and his happinesse made [Page 63] manifest, in that none which liued after him, came to his dayes. For he being a Prophet knew how heauy the curse of God would be vppon the sonnes of men for building the tower of Babell: therefore he na­meth his sonne Peleg, Diuided. The Hebrew name is halfe the abridge­ment of the story, as it falleth out for the most part.

He had also great cause of sorrow and heauinesse, in that thirteene families of Iocktains sonnes to whom Heber was Grandfather, went quite away, and were farre from Ierusalem, and being out of the fa­uour of God, were bereaued of saluation; So that Chams house might seeme to haue greater blessings. For they dwelt neere to Ierusalem, and Iacobs sonnes in Egypt married with Chams daughters. Iacob sons called themselues Hebrewes, because the story of Heber is the most fa­mous of all the auncient fathers.

Heber, a pilgrime or stranger. The Foxes haue holes, and the birds of the aire haue nests; but the Son of man hath not where to hide himselfe.

1757. Peleg borne.

HIs name signifieth Diuision. In his dayes the tongues of those that built the Tower of Babell, were confounded. In the consideration of which Story,

  • Time, are to be vn­derstood. Time, at or a little before Pelegs birth▪
  • Place, are to be vn­derstood. Place, a plaine in the land of Shinear.
  • Persons are to be vn­derstood. Persons 70. of
    • Sem. 27.
    • Iaphet. 14.
    • Cham. 29.

These 70. spake one language, the tongue of Heber, and going from the East, they found a plaine in the land of Shinear, where they abode and made bricke in stead of stone, and slime in stead of morter, and ioyning with Nimrod sayd, Let vs make vs a Sem, that is, a name, euen in despight of the blessing of Noah bestowed vpon Sem. But God scat­tered them from that place, into the vpper face of all the earth, and they left off to build the Citie, therefore the name of it is called Ba-bell, (that is, Come confusion) because there the Lord confounded the lan­guage of all the earth. Babell is Babling, both in Hebrew, and in English.

[Page 64]As at the confusion of tongues, there was great falling out about words, because one could not vnderstand another: so hitherto all the world is at variance for the vnderstanding of the words. And as the builders of Babell fell to babling: so the despisers of Diuinitie shall fall to babling. Therefore it were to be wished, that euery man in the world vnderstood the Hebrew tongue. All Nations in the earth are compelled to take notice of this story, whensoeuer they heare any man speake in an other tongue which they vnderstand not. For en­tring into the consideration thereof, they are driuen presently to exa­mine the story of the tenth of Genesis, in which they may see the iust and seuere dealing of God, to such as enuy the blessing of their bro­ther: for going from sinne to sinne, they had their tongues deuided, and their dwellings scattered.

It appeareth by this storie, that the dealings of Cham and his sonnes, were in the same kind that Kaines were.

Kaine after his curse, wan­dring like a vagabond from the place of true Religion, into the land of Nod, which signifieth Fugitiue, buildeth a citie, and calleth it after the name of his son, Henoch.Cham after his curse, goeth wandring about from the place that Noah liued, and Sem sacrificed at, vnto the land of Shinear, which signifieth Shake of, and there hee built a Citie of Confusion.

From which story also we may obserue the iudgements of God, that wherein a man offendeth, he or his seed is commonly punished: for it is certaine that all the actions of wicked are a harmonie with Gods dealings, though in respect of the wicked they agree not with vertue.

The sonnes of Sem for ioyning with rebellious Nimrod of Cham, as it were flouting their fathers blessing, to furnish vp the number of 70. made bricke for the building of the tower of Confusion. 70, of Sems posteritie 600. yeeres after, were forced to goe into the land of Cham, and there compelled to be bricke-makers vnder Pharaoh King of E­gypt, because they despised the blessing of Sem, and remembred not the story of the 70. Families that built the tower of Babell: To shew, that when in prosperitie men forget God, turning his graces into wantonnesse, and his blessings to foolish pleasures, that hee will take his blessings of bread and wine and oyle from vs, & driue vs into for­raine Nations amongst Egyptian dogges, to seeke reliefe: whose suc­cour shalbe yokes of heauy bondage, to punish vs in the same pleasure wherein we offended.

[Page 65]All the Seuentie Families doe afflict Sem for this, before he hath his full renowne, and in scattering of Iocktanes Sons, they are placed fur­thest off Ierusalem of any.

Peleg. diuided. Christ is Palmoni the secret Numberer that weigheth, numbreth, and diuideth.

Vnto the building of the Tower of Babel, we haue

Sem,
Name,
Arphachsad,
Hea [...]ing,
Sale,
Spoyling,
Heber,
Pilgrime,
Peleg.
Diu [...]ded.

Put these to­gether, and you haue a short sen­tence. A good name like pre­cious Oyle, shall heale the spoyling of poore strangers: for God will d [...]u [...]de to euerie one accord [...]ng to his workes.

1787. Regu. borne,
Euill.
1819. Sarug. borne,
Bough or Plant.
1849. Nachor borne,
Drie.
1878. Terah borne,
Smelling.

AN euill Plant that hath lost his sappe, and is become drie, being not watered with the dew of heauenly grace, can giue no good smell, which appeareth, in that Terah quite forgetting that euer God created, and consumed the world and brought the deuises of the Sonnes of Noah his great Grandfather to open shame of eternall memorie, scattering them vp and downe like Vagabonds ouer all the earth, figuring the calamities of their later ages, the punishment wher­of chiefely to be perfourmed in his owne kindred, became an Idola­trer, as Ioshua. 24. Your Fathers in old time worshipped strange Gods, euen Terah the Father of Abraham, &c. But marke the euent. For euen as the Sonnes of Sem, for ioyning with the rest, were scattered with the rest: so the posteritie of Terah by Abram, euen the best of them, name­ly the Iewes, were once scattered Vagabonds ouer all the earth, for not embracing the couenant of Abraham, Isaack, and Iacob, but in mer­cie gathered together againe to the Mountaine of grace to Iacobs Well, that giueth euerliuing water to so many as would acknowledge Christ the Rocke; to the Land that flowed with Milke and Honie to Bethel, the house of Iehouah, where they might see a Ladder reaching from heauen [Page 66] to earth, with Angels ascending and descending; to that fresh spring­ing hill of Sion, which is watered with the dew of Hermon, from whence it runneth like the precious oyntment that ran downe from Aarons beard, to wash away their former vncleanesse, and to purge their filthy leaprousie, that they might be a sweet smelling sacrifice vn­to the Lord, holy and acceptable before his Throne, hauing an high sacrificer to enter into the Holy of Holyest, to make intercession for them, that they might be free from confusion, and deliuered out of the bondage of the outward and spirituall Babel. But euen as the dog that returneth to his vomite, and the hogge to his wallowing in the mire; so these Iewes of vncircumcised hands and hearts, forgetting all those, and many more benefits of God bestowed vpon them, cru­cifying Christ the King of glorie, the God of Sem, and not remembring their former punishments, are once againe so scattered ouer the face of the earth, that while the world endureth they shall be Vagabonds and neuer gathered together againe: To teach vs, that if God spared not them, nor suffered them to continue in their transgressions being his peculiar people; that wee are to looke for no other recompence, than they had, if we despise the knowledge of Christ, as they did.

Terah hath three Sons,

  • Haran,
  • Nachor,
  • Abraham,

as

  • Adam, and
  • Noah,

had.

1996. Peleg. died, being 229. yeeres old.

He had not halfe the yeares of his Father Heber; the most aged man after the flood, liued not to halfe Methushelahs yeres: to shew the curse that came by the flood. So euery man in the world hath part of Gods curse by the flood.

1997. Nachor died, being 148 yeares old.

 

2006. Noah died, being 950 yeares old.

He liued after the flood, 350 yeares, that is, Seuen Fifties, or Seuen Iu­bilees of yeres, as many as were from conquering the Land of Cana­an, to the gouernment of Samuel. Noahs whole life was a singing of sal­uation to the holy Lambe, seeing all the world drowned, and he onely saued. When Noah dyeth, Abram was borne. So God stirres vp one good man after another oftentimes.

2008. Abram Borne.

His name signifieth His Fa­ther, being the Tenth from Noah, another establisher of Religion, as Noah the restorer or com­forter was the Tenth from Adam. And as in Noahs dayes hee being the Tenth from Adam, Gods Iustice ouer all flesh was extended: so in Abram, he being the Tenth from Noah, Gods mercie to all the world is pronounced.

When Terah is 130 yeares old, he begat: So old was Adam when he begat Seth, a foundation of Religion: Iacob a bringer of Religion into Egypt, is 130 yeares old when he standeth before Pharaoh. Iehoia­da the high sacrificer, saueth Ioas the Kings Sonne from the malice of Athalia, which had destroyed all the rest of the Kings seede, and dieth being 130 yeares old. While he liued, Ioas kept Religion, and worship­ped the God of his Father. After his death he fell away, and suffered incense to be offered in the groues, to whome Zacharias the Sonne of Barachias sayd, Is this the reward of all my Fathers paines, that assoone as my Father is dead, you forsake the true God, and worship the Gods of the Nations? For which cause Ioas caused him to be slaine between the Altar and the Temple. So that as death is contrarie to life; and as at the birth of Seth and Abraham, the graces of God were mani­fested to the world: so at Iehoiadahs death the Tribe of Iuda lost all Re­ligion.

It is a question, howe Terah being an Idolatrer, could name Abram, Hie Father: for so doth the word signifie. He might guesse like a world­ly man, that his Sonne Abram should be likely to be rich and mightie, and so should haue many vnder him. Howsoeuer it was, this is cer­taine, that God directed the tongue of this Idolatrer to set forth and preach his glorie, though his life had no shew of vertue.

Here is another question to be discussed of the age of Terah, when he begat Abram.

Of Terah his age when he begat Abram.

SOme will haue Abram to be borne at Terahs Seuentieth yeare, be­cause in Gen. 11. it is sayd, Terah liued Seuentie yeares, and begat Abram, Nachor, and Haran. Whereupon they gather, that A­braham was the first borne, because hee is put in the first place, and that hee was borne in that yeare of Terah, to wit, the Seuentie. But they [Page 68] marke not, that Terahs Sonnes are reckoned, not according to their age, but according to their dignitie, as Gen. 5. The Sonnes of Noah, Sem, Cham, Iaphet are so rehearsed, that in the first place there is mention made of Sem, who for all that was not the first borne, neither could be borne in the Fiue hundreth yeare of Noah, sith two yeares after the flood in which yeare hee begat Arphachsad, hee was but an Hundreth yeares old. Now the first of this opinion whome I follow, was Caluine that most famous Doctor of the Church of Geneua, who in his Commentaries vpon Gen. 11.27. expresseth it in plaine words. Him followed Beroaldus, who did much in the illustrating of time, and Mangoldus. This demonstration is set downe, Act. 7. Abraham is sayd to goe out of Haran after his Father Terah died. Now Terah liued Two hundred and fiue yeares. And Abram went out of Haran in the Seuentie and fiue yeare of his age: which yeeres if you subtract from Terahs age, there remaines One hundred and thirtie yeares, in which Abrams natiuitie falleth. The same may be confirmed by Sarahs age Abrams wife, who is thought to be the Daughter of Abrams Brother. Abram exceeded her no more but Ten yeeres: wherevpon it follow­eth, that hee was borne long after him that was both his brother, and father in law. Abram therefore was called, and began his peregrina­tion, in the Two thousand, Eightie, and fourth yeare of the world, the verie same day that his posteritie went out of Egypt, namely, the Fifteenth of Nisan, as it is sayd in Exod. 12.

The third ioynct of this first time, which containeth the diuine co­uenant of Abraham, endeth in the yeare when the law was giuen, in which the Israelites by the goodnesse of God were brought forth, and deliuered out of Egypt by many and strange miracles. This contai­neth foure Hundred and Thirtie yeres, which is confirmed by the te­stimonie of Saint Paul, who expresly sayth, Gal. 3.17. That the Law began foure Hundred and Thirtie yeares after the confirming of the couenant or testament. And concerning the confirmation of which couenant he speaketh, he expresseth in that which went before, name­ly, of that same which was made, when being called of God, he went out of Haran. For in vers. 8. he cyteth the same promise, In thee shall all the nations of the earth be blessed, which Gen. 12. is rehearsed in the narration of his calling, Vers. 3. Hetherto also it appertaineth, which is written Exod. 12. Vers. 40. The peregrination of the children of Israel, (as learnedly and truely translateth that worthy man Beroaldus) which they dwelt in Egypt, was Foure Hundred and Thirtie yeares: Which surely the Seuentie Interpreters so translate, that they account the peregri­nation of the Fathers made in the Land of Canaan, in this dwelling.

Neither doth the place of Gen. 15. Vers. 13. concerning the seed [Page 69] of Abram to be aflicted foure Hundred yeares, hinder it. For Abra­hams peregrination is to be deriued from his calling, and his seed be­gan to be afflicted when Isaack the Sonne of promise borne fiue and twentie yeares after his calling, being a childe peraduenture of fiue yeares old, suffered the scoffings of Ismael borne of the hand mayd: which surely the Apostle Gal. 4.29. expressely nameth persecution. Adde hereunto the rest which Isaack and Iacob suffered amonge stran­gers. Now that time wherein the Israelites abode in Egipt, that it is farre wide of foure Hundred yeeres, is cleerer than the light at noone day, to them which consider that Kaath the Son of Leui went downe into Egipt, and liued One Hundred, Thirtie and Three yeares, and that his Son Amram liued one hundred, thirtie and seuen yeres, Exod. 6. and that Moses his Sonne was Eightie yeares old when he went out of Egipt. All which make but Three hundred and Fiftie yeares, and if from these, those yeares bee subduced, which they liued after their Sonnes were borne, the yeares remayning would be few. But these things Doctor Berwildus, and others haue learnedly set forth. Those notable men, Bullinger, Phlinspachius, Scaanger, and others agree vnto it.

It is sayd, that Terah being Seuentie yeares old begetteth Abram, Ha­ran, and Nachor. The Iewes say, That Abraham was the eldest: but thereby they bring notable absurdities: for they agree that Sara was Harans Daughter; she is but Ten yeres yonger than Abram, and then Abram being elder than Haran, and yet married his daughter but Ten yeares younger than her husband. Haran must needes beget her at Nine yeares of age, which is impossible. Therefore it is certaine, that Nachor and Haran were elder than Abram. For if wee looke to Gen. 12. and consider that Abram being Seuentie and fiue yeares old re­ceiued the promise, and to Saint Stephens Oration, Act 7. by which it appeareth that Terah was dead before Abram had the promise, or else the promise might haue had a reference to Terah, as well as to A­bram, we shall by good Arithmeticke, cast Terah at the birth of Abram to be One hundred and thirtie yeares old: for take Seuentie and fiue yeres out of two hundred and fiue, which is the time that Terah liued, and there remaineth One hundred and thirtie, the age of Terah when he begat Abram. To enlarge this further.

If Abram had beene the eldest, Sem would not haue giuen him the blessing: for then hee should haue died before Sem, and men doe not giue their inheritance to their Sonnes which die in their life, but hee would rather haue kept it for Isaack, with whom he liued Fiftie yeres. This may be made plaine by another of the same sort. Rebecca being with child, and they both striuing in her womb, asketh counsell what [Page 70] should become of her. The question is of whom? Sem being dead, it is manifest, either of Heber, or of Abraham. Thus you may see, that without the knowledge of the times, wee could not auoid these errors.

2018. Sara borne.

She is thought to bee Iiscah the daughter of Haran, and so she is: for Abraham calleth Lot brother, which could not be but in respect of mariage. For Lot was the Sonne of Haran, and brother to Iiscah. Therefore in that meaning Abram speaketh truely.

Sara is the same in signification that Iiscah is. For Sarah signifieth Queene, so doth Iiscah, her name was afterwards called, Sarai, that is, My Queene.

You haue a verie easie reckoning of the times, if you beginne at Sarahs Fifteenth yeare of age, when she was fit, as it were, to be a Ta­bernacle for Abraham.

These com­parisons prooue the prouidence of God to be plaine, and his counsels easie.
  • From Sarahs Fifteene yeares of age, to the building of Moses Tabernacle.
    480
  • From thence to the
    Building of Salomons Temple.
    480
    Third of Cyrus, when the proclamati­on went forth for building the se­cond Temple.
    480
    Gouernement of Poncius Pilate, in whose time Christ did build his spi­rituall Temple.
    480

The promise is giuen to Abraham.

2083.That is, Christ is promised to Abraham after the flesh, Gen. 12. Foure hundred and thirtie yeres, before the giuing [...]f the law. The promise to Adam in Paradise,430. and to Sem after the flood, is here renewed to Abraham, when he is Seuentie and fiue yeares old. So many yeares old as there be Fathers of Christ from Adam to Ioseph.

Saint Matthew beginning at Abraham reckoneth them but Forty and two, that is, three Fourteenes, or six Seuens; but Saint Luke reckoning [Page 71] them, bringeth them him from Adam, and sheweth their number to bee 75. Saint Mathews meaning was to prooue him King of the Iewes, and Saint Lukes to shew, that he is the Seede of the woman.

Seuentie fiue hath in it, Ten Seuens, and Fiue the number of the letters of Iehouah.

God changeth Abrams name from Abram, to Abraham of Haman, a Multitude, because in him all the Nations and multitude of the earth should bee blessed, like vnto Noah, a new Comforter.

Hee left his Countrey, and his Fathers house, and went to a Land which God would shew him, so that Saint Paul teacheth by faith. A­brahā when he was called, obeyed God, to goe into a place which he should a [...]ter receiue for an inheritance, and he went out not knowing whether he went. In this faith, Moses a high Sonne, refused to be called the Sonne of Phara­ohs Daughter, Saint Luke testifieth of him Act. 7. That the God of glo­rie appeared to our Father Abraham, when hee was in Mesopotamia, before he dwelt in Charran, and sayd vnto him, Get thee out of thy Country, and from thy kindred, and come into a Land that I shall shew thee. Then came he out of the Land of Chaldea, and dwelt in Charran, and from thence when his Father was dead, hee brought him into the Land of Canaan: but hee had no inheri­tance, in it, no not the breadth of a foote. Yet God promised, that hee would giue it him to possesse, and to his seede after him, when as yet hee had no Childe. Wherefore, beleeuing in God, it was counted to him for righ­teousnesse. For the promise to Abraham that hee should bee the heire of the world, was not giuen him or his seede through the lawe, but through the righ­teousnesse of faith, Rom. 4. In 2. Esdras 0. You haue there in the pray­er of Nehemiah, an abridgement of all this Storie, how the Lord chose Abram, and brought him out of Vr of the Chaldees, and called him Abraham, and found his heart faithfull, and made a couenant with him to giue his seed, the Land, &c.

Saint Paul, Act. 17. reasoneth with the men of Athens thus, You Grecians, you say that you are of Iapheth, and that your Countrey is Ionia; and yee are the Sonnes of the earth. Be it knowne vnto you, that God at the first made all mankind of one blood, to dwell on all the face of the earth, and assigned the seasons which were ordained be­fore, and the bonds of their habitations: for hee diuided vnto them the Land, according to the number of the Sonnes of Israel, Now yee heathen, your owne Poets say, ye are the generation of God. And we may obserue, that in all the ceremonies of Moses, there is a great priuiledge layd downe for the heathen. And besides, Melchisedech be­ing a heathen, and greater than Abraham, and a resembler of the Sonne of God, is a manifest argument that God would saue the Gen­tiles in Christ.

[Page 72]And it is added by Saint Paul, God which iustifieth the wicked, e­uen Abram being an Idolatrer. The Gentiles are no worse, therefore they haue no cause to despaire. And where it is sayd in this Storie of A­braham, that he forsooke his Father, and his Fathers house, Saint Ste­phen. Act. 7. sheweth▪ that it was at the time his Father was dead▪ for otherwise it had beene an hard example, and Gods actions must bee so wisely disposed, that the verie heathen must acknowledge them to be iust, which they would not haue done if hee had left his Father, he being aliue.

It is further added, that Abraham was rich▪ He was of behauior qui­et: for to auoide strife and contention betwixt his shepheards, and the shepheards of Lot, hee willed him to choose whether he would take to the right hand, or to the left. Lot chooseth the best for eye-sight, though by the close counsell of God ordering his choise, it prooued farre contrarie.

Abraham was politique: for he had Three hundred and Eighteen souldiers of his owne familie, which he himselfe had instructed. And thereby we may gather, that hee vsed recreation, and in curiositie did not contemne it: for otherwise hee could not haue made his men so expert Warriours. And surely there is nothing disturbeth Religion, more than curiositie.

He was a stately man, and couragious, and had authoritie of life and death: else hee could not haue kept so many in good order. His moderation appeareth also, in that hee suffered Sara to rule at home. He was politique in choosing the night to set on his enemies: for see­ing he was in the fauour of God hee was sure hee could not walke in darkenesse, and it was the fittest time to make his enemies affraid.

2090. Melchisedech King of Salem, A figure of the Sonne of God, meeteth Abraham.

IT is a question who this Melchisedech should be. It is most certaine, it is Sem the Sonne of Noah. Which may be gathered from the cir­cumstance of the Storie, being modestly expounded. Heb. 7. This Melchisedech King of Salem, who met Abraham, as he returned from the slaughter of the Kings, to whome also Abraham gaue tythes of all things, first is called by interpretation, King of righteousnesse, and after that, King of Salem, that is to say, King of Peace, without Father, without mother, with­out kindred, and hath neither beginning of daye [...], nor end of life, but is likened to the Sonne of God.

[Page 73]He was without Father, without Mother, when Abraham met him. Fiue last ages aboue Abraham being dead, hee was vnknowen of his owne kindred. He had no end of life in the olde world, for he liued through the flood: and no beginning of dayes in the newe world.

Christ in respect of his Godhead had no mother, and in regard of his Manhead he had no father.

Surely our men be very vnaduised, that because Caluin and a fewe Grecians doe stacker in this opinion, whether Sem should be Melchi­sedech; therefore they will not admit the truth hereof, as though they should bee a rule of truth vnto them. But to answere them: First, the consent of all the Iewes is, that Sem is Melchisedech, and if he be not, then let vs see what inconueniences will follow.

First, he must be a godlier man than Sem that crosseth Sems blessing, Blessed be the God of Sem. Besides, it standes not with Religion, that any man should be rare in the highest degree, no prophecie going before it to warrant his rarenesse. But this is the cause why men bee decei­ued. The Grecians erre in this, and are the cause why others haue erred. It was not possible for them to know the truth thereof: for the Iewes appointed by Ptolomeus Philodelphus to translate the Bible, see­ing there was such difference at the birth of men after the flood, both in comparison with those before the flood, and those after; that their storie might not be flouted of the Egyptians, adde of purpose 1500. yeares to the Fathers after the flood. For seeing Terah begot Abra­ham at 120. And because Sem begot Arphacsad at 100. yeares old, to euery one where wanteth an hundred, they put an hundred: As, Ar­phacsad liued 3 [...]. yeres, and begot Selah; they translate, Arphacsad liued 135. and begot Selah, and so in the rest. By which reckoning, Sem is dead be­fore the time he should meet with Abraham.

Saint Ie [...]om, accquainted with the Hebrewes dealings, knew that their consent was that Sem was Melchisedech, and so he affirmeth. Be­sides, it is not likely that any of Chams house should be like to the Son of God, being a cursed generation. Againe, if it be obiected that Moses doth not call Mel [...]hisedech Sem, and therefore it is likely hee was not Sem: This obiection is thus answered. Moses penneth his storie short, because he knew all the Iewes were well acquainted therwith. And as for the Author to the Hebrewes, setting him downe to bee without father, without mother, we must consider in what sense and meaning he speaketh: for seeing it is added by Moses in Melchisedechs storie, that he was king of Salem; and it is not possible for a king to be borne without Father, without Mother; and it was neuer the mea­ning of the holy Ghost, to crosse the course of the creation: therefore [Page 74] we must looke for some other exposition, than that which the bare lit­terall sense will afford vpon the first sight. This therefore is the Author to the Hebrew meaning: He was now to call to the Iewes minde, one who in their storie was a figure of the Messias. Now seeing Christ the Sauiour of the world, as he was God, had no mother, and as he was man, no father; therefore to make this plaine, that is, to make Melchisedech a figure answerable to this truth, he so speaketh of him, as if hee were without Father or Mother, because he resembled the Sonne of God. Now the Author to the Hebrewes might verie safely vse this kind of speaking For Sem being borne before the floode, and in Abrahams time being a Grandfather of eight degrees, must needes be thought to Abrahams Souldiers, to bee without father, without mother, who had neither beginning of dayes, nor end of life. So that a Souldier of Abrahams campe might aske of one of Canaan, Goodman of Canaan, who is this goodlie old man with a hoarie beard? Hee would answere thus; Hee is cal­led the iust King, and his towne is named the quiet Towne. For when all the other Kings his neighbours are at variance, he onely liueth in peace. And when Elam ouercame fiue Kings, no man offered him any violence. We haue in euery village a seuerall God: but he sacrificeth to the God (as he saith) that made vs, and them. And marke what I shall tell you: When he offereth an Oxe or a Ramme to his God, which (he saith) made the heauens and the earth, fire commeth from heauen to consume it: and he seemeth to be so strong, that none of vs shall liue to see his dayes. In this respect therefore the Author to the Hebrewes affirmeth that he was without father, without mother, who hath nei­ther beginning of dayes, nor end of life. For in proper sence it cannot be true.

2094. Ismael borne.

THe sonne of Hagar an Egyptian, whom Sara gaue to Abraham because her selfe was barren.

When Ismael was thirteene yeeres old, as Gen. 17. Abraham tooke Ismael and euery man child among the men of his house, and circumcised the fore-skin of their flesh the same day as God had com­maunded. Which Ceremonie of circumcision continued vnto Christ: but since his death it is abrogated with the rest of the ceremonies of the law, and is of no force vnto saluation.

As Gal. 5. I Paul testifie, that if ye be circumcised, Christ shall profite you nothing at all: for whosoeuer is circumcisied, is bound to keepe the whole lawe. And, as many as are iustified by the lawe, are fallen from [Page 75] grace. For in Iesus Christ, neither is circumcision any thing worth, nor vn­circumcision. But faith which worketh by loue, as Abak. 2. The iust shall liue by his faith.

The day of Circumcision was the Eight day. The seale was answerable to Baptisme. Wee haue no speciall storie of Eight to be compared with this, but the eight that were saued in the Arke. The ceremony of the day is answerable to the number of the persons, and the seale it selfe answerable to the waters of the floode, to the which answereth Babtisme which now saueth vs.

Ismael had twelue sonnes and one daughter. Iacob had twelue sonnes and one daughter. Ismael was answerable in outward blessings to Isaack and Iacob, but not in spirituall: for hee was borne after the flesh. And although he were the sonne of Abraham, hee was not the sonne of Abraham, as it is written. They are not all children, because they are the seede of Abraham: but, In Isaack shall thy Seede bee called: that is, they which are the children of the flesh, are not the children of God; but the children of the Promise are counted for the Seede.

In the Bible there are two Ismaels: the one an Egyptian by the mo­ther, the other by the Father. The one of Abraham by the mother: the other of Abraham by the Father. Both these were enemies to the True seede of Abraham. This Ismael flowted the Promise in Isaack, the other Ismael killeth Godoliah. Hee being left a Gouernour of the seede of Isaack. Ismael was vpon euery mans head, and euery man vp­on his head, seeing he persecuted Isaack.

2096. Arphachsad died, being 438. yeere old. Gen. 11.

 

2100. Isaack borne. Gen. 21.

‘When Abraham is 100. yeeres olde, and Sara 90. yeeres old, according to Gen. 17.’

HIs name signifieth, Laughter. When Isaack is promised, Sara Laughed: so did Abraham: So did Ismael laugh at Isaack. These three laughters in Hebrew are expressed by one word, but there is great difference. Sara Laughed as at a thing vnlooked for. For she said, I am now 90. yeeres olde, and my Lord 100. shall I now giue my [Page 76] selfe vnto lust, seeing it ceaseth to bee withe mee, as with other wo­men? And the Lord said, is any thing vnpossible with God? Abra­ham laughed, as reioycing thereat: for it is said, Abraham beleeued in God, and it was reckoned to him for righteousnesse. Ismael laughed, as flowting at Isaack, as though he were such a goodly fellow in whom the Promise should be established. You haue this storie renewed a­gaine in the New Testament. For the Angel Gabriel saith vnto Mary; For with God nothing is impossible. Elizabeth commeth to salute Mary, and she saith, Blessed is she that beleeueth: for those things shalbe performed which are told thee from the Lord.

It is sayd of Abraham, that hee laughed when the Angel promised he should haue a sonne; thereby signifying his reioycing. Isaacks life was answerable to this ioy: for he had no affliction in Canaan: onelie hee was driuen to goe to Abimelech King of the Philistims, and dwelt in Gerar where he was somewhat iniured.

Abraham praying for Ismael that God would blesse him, he saith, I will make of him a mightie nation, but in Isaack shall thy seede be called.

It is written, that Abraham had two sonnes, one by a seruant, and one by a free woman. But he which was of the seruant, was after the flesh: and he which was of the free woman, was by promise; which things are spoken by an allegorie. For these mothers are the two Testaments, the one which is Hagar of mount Sinay: For Hagar or mount Sinay, is a mountaine in Arabia, which gendreth vnto bondage, and it answereth to Ierusalem which now is, and shee is in bondage with her children. But Ierusalem which is aboue is free, which is the mother of vs all: for we are after the maner of Isaack, children of the promise. But as then he which was after the flesh, persecuted him that was borne after the spirit: euen so is it now. But what saith the scripture? put out the seruant and her sonne: for the sonne of the seruant shall not bee heire with the sonne of the free woman: then wee are not children of the seruant, but of the free woman. Gal. 4.

2113 Ismael, & Hagar, are expelled Abrahams house. Gen. 16.

It was sayd vnto Abraham, that his seede should be afflicted in a land that is not theirs, 400. yeeres, and should serue them, and they should intreat them euill. Now if wee reckon the time of the abode of the children of Israel in Egypt, wee shall finde it but 215. yeeres, [Page 77] for Iacob goeth into Egypt 185. yeeres after the Promise of the 400. yerees. So that they were not in Egypt full 400. yeeres: but they were afflicted first and last 400. yeeres, For Ismael the Egyptian flowteth Isaack, and beginneth the 400. yeere. And Pharaoh the Egyptian in the end of 400. yeere afflicteth the Seed of Isaack. And as the Seede of Sem were afflicted by Cham ▪ 400. yeeres; so afterwards about that time were they also afflicted by Iaphet.

It may be obiected, How is Ismael an Egyptian, seeing he is of A­braham? He is by the mothers side an Egyptian: for Hagar was of that countrey. And by this exposition it falleth out to bee true. Wee haue for to warrant this, the like in the storie of the Kings, where one being an Egyptian, is called of the Kings seed, because one of his an­cestors married with a wife of Iuda. This storie is mentioned in 1. Chro. 2. It is thus said, Shesan had no sonnes but daughters, and Shesan had a seruant an Egyptian named Iarchthange, and Shesan gaue him his daughter to wife. In 2. King. 25. After that the King of Babell had ouer­throwne Ierusalem, he left people in the land of Iuda to til the ground, and to exercise manuell trades, which were made tributaries, and he set Godoliah ruler ouer them.

Then came Ismael the sonne of Nethaniah, to Godoliah, to Mizpah. And Godoliah sware vnto them, that they should not feare to serue the King: for by that meanes it should bee well with them, and they should dwell with them in the land. But in the seuenth moneth Ismael the sonne of Ne­thaniah, the sonne of Elishama of the Kings Seede, came and slew Godoliah and he died. Heere Ismael which was by his fathers side Iarchthange an Egyptian, is called of the Kings seed sixteene ages after, because his auncestor Iarchthange married one of Iuda. And surely it is likelie by this, that the Kings seede was wonderfully decayed, when as one by an Egyptian his great Grandfather, hauing onely married in Iuda, should be called of the blood Royall. And without question Shesan was very wicked in despising the glory of the tribe of Iuda, which he openly shewed when hee married his daughter to an Egyptian. His name in Hebrew answereth to Ismaels manners afterwards: for the Hebrewes affirme that Iarchthange is so harsh and lothsome to be pro­nounced, as no word of like tediousnesse in all the Hebrew tongue. So likewise Ismaels maner [...] are as detestable as the earth can afford. Thus you see how Ismael Abrahams son may rightly be called an Egyptian.

Sara reasoneth with Abraham concerning the sending away of Hagar and Ismael. Shee might haue great cause to bee grieued at the flowting of Ismael. For wee may imagine her to haue vsed such like speeches as these haue bin content to haue gone with you from Vr of the Chaldeans from my fathers house, & mine own kinred. [Page 78] Besides the tediousnesse of trauell, I haue susteined great vexation and disquietnesse, by the feare which I might haue when you went to fight with the foure Kings. For my behauiour towards you, it hath alwayes bene pleasing. My selfe being barren, I gaue you my maide, that yet by her I might haue children: for this, euen Ha­gar despiseth me. It had bene better for me to let Eliazar of Damas­cus haue enioyed the blessing. Now God hath sent me a sonne; see how hee is flouted. Surely, if you doe mee right, and that which appertaineth to iustice, you must driue out this bondwo­man and her sonne: for this sonne of the bondwoman shall not bee heire with my sonne Isaack. This dealing of Sara God approueth, and willeth Abraham to heare her voyce though it seeme grieuous to him. Heere we see by the mocking of Ismael, that the wicked euer persecute the godlie. Asa maketh a law, that whosoeuer will not seeke the Lord God of Israel, shalbe slaine. The wicked make as seuere lawes. But heere is the difference, the lawes of the godly are so rea­sonable, that euery one may see presently the equitie of them: on the contrarie, it is enough in the lawes of the wicked, that it is the Kings pleasure, or that it satisfies their humors.

To returne, we may gesse that Isaack was fiue yeeres old when Ismael mocked him: for otherwise Isaack could not haue perceiued it. Ismaels flowting might be after this sort; Is this he that shall haue the promise, in whom the Nations shall be blessed? a goodlie one, I warrant you: what continuance or strength can there be in him, see­ing at the time of his birth, his father and mother were very old, and decayed in strength, and yet when he is weaned, there must be great feasting and iollie cheere? If we consider what an offence it is estee­med, if one being a subiect, or otherwise inferiour, should contume­liously and despightfully taunt and vpbraide the heire apparant to a kingdome: we will thinke this an iniurie not sufferable. If wee ob­serue the time when the children of Israel came out of Egypt, which was about Easter, and that this time of flowting, and that time, ma­keth 400. yeeres; we shall find, that this mocking was likewise about Easter.

2126. Sale died. Gen. 11. being 514. yeeres olde.

2140. IOsephus thinketh that Isaack was appointed to be sacrificed at 35. yeeres. Codomanus is of opinion, that Isaack at this time was offe­red [Page 79] being now 32. yeeres olde and three quarters, answerable to the death of Christ at his death, seeing his death was a figure of the death of Christ. There is nothing precisely determined by the Scrip­tures: and therefore it is left for vs to follow which we will.

This Isaack, in respect of the commaundement of God, that he should be offered vp, and the obedience of Abraham in offering him, was dead, and was restored to Abraham, as if he had beene risen from the dead. He was offered on mount Moriah, a part of the moun­taine of Sion, called afterwards Ierusalem. Of this Christ speaketh: O Ierusalem, Ierusalem, that thou sawest those things that concerne the peace! but now they are hid from thine eyes; therefore thou art Iebus, that is troden downe. God altereth the name of Moriah, to Ierusalem, be­cause he would haue kept in memorie Abrahams obedience, & Sems religion, and therefore giueth it a name comprehending both: for in respect of Abraham, he calleth it Iire. Abraham giuing it the name Iehouah Iire, that is, in the mount will the Lord be seene. In respect of Sem he keepeth the name of Salem still, and so it is called Iire Salem, the Sight of peace.

From this storie the Iewes might haue knowne the death of Christ, seeing Christ compareth them together, and yet by putting Christ to death, haue saued the world, though not heaped condem­nation on their owne heads. For as it was prophecied, that one man must die for all the people: so they might haue thus reasoned, We know this is the Messias, and that he must die for the sinnes of the people, Isaack beeing a figure, and this time wherein hee nowe is on the earth, agreeing with Daniels seuens. Therefore, as A­braham offered vp Isaack, so let the high sacrificer according to the lawe put him to death. But then, as Saint Peter speaketh, if they had knowne this, they would not haue crucified the Lord of glorie. But as the windowes of Salomons Temple bee narrow without, and wide within: so Christ speaketh of parables, that they are therefore spoken, that in hearing they should not heare, and in seeing they should not see, least they should repent and bee saued. The Authour to the Hebrewes sayth, By faith Abra­ham offered vppe Isaack; and hee that receiued the promise, offered his onelie begotten sonne: to whome it was saide, In Isaack shall thy Seede bee called: for thee considered that God was able to raise him vppe euen from the dead, from whence hee receiued him also af­ter a sorte. Christ in the Gospell affirmeth, That Abraham sawe my dayes, that is, in Isaack, and reioyced. God speaketh from heauen to Abraham in this sorte; By my selfe haue I sworne, because thou hast done this thing, and haste not spared [Page 80] thine onely sonne, therefore will I surely blesse thee. In Rom. 8. Saint Paul speaketh thus: What shall we say then to these things? If God be on our side, who can be against vs? who spared not his owne sonne, but gaue him to death for vs, how shall he not with him giue vs all things also?

Compare Isaack with Christ.

  • Was not Abraham our fa­ther, iustified by workes when he offered his son Isaack vpon the Altar? Iam. 2.
  • Isaack was bound.
  • Isaack after 3. daies was of­fred vp to death, and after a sort reuiued to life.
  • God spared not his owne sonne, but gaue him for vs all to death.
  • Christ
    • was bound.
    • Hauing suffred death, riseth vp againe the third day to life.

2145. Sara died

Being 127. yeeres old. She was buried in Canaan in the field of Machpelah, which Abraham bought of the Hittites: This place they would haue giuen Abraham freely: for they confessed that hee was a prince of God a­mongst them, but he would buy it, because they should not say that they had made Abraham rich: wherefore we must know, if we will be godlie, that all our life is but a pilgrimage, and that wee are but straungers, and that all our inheritance is nothing else but a place for buriall. The Hebrewes expound Sarahs death, a mortification and dying vnto sinne.

Rebecca is married to Isaack. Gen. 25. When he is 40. yeeres old.

She is the daughter of Bethuel the sonne of Nachor, the sonne of Terah, and brother of Abraham, her Grandfather Nachor was an idolatrer: but her grandmother Milka is thought to bee of a good Religion, in that two of her sonnes, Bethuel and Kemuel haue El. the mightie God, in their names. Isaack goeth to Meso­potamia for a wife of his owne kinred: for in Canaan there were none of his kinred, and of the women of the lande he might not marrie. Iacob his sonne likewise goeth to Mesopotamia to Laban [Page 81] the Brother of Rebecca, and there taketh him wiues of the same kindred.

2158. Sem died. Gen. 11.

This Sem was a great King, and liued Sixe Hundred yeares, as Noah before the flood. He is called Melchisedech, the King of peace. Hee dwelt at Salem, where his name continued Sixtie and fiue ages, halfe One hundreth and thirtie, answerable to Seth, till that the Apostles re­ceiued the holy Ghost after the ascention of Christ. Hee is resembled to the Sonne of God.

Sems house beleeued that Christ should come, till hee came: and when he came, they denyed him, and were cut off.

2160 Esau, and Iacob, borne, Gen. 25.

The first matter in this storie to bee considered, is, how the two twinnes in Rebeckahs wombe, are called two nations. Malachi speaking in the person of God, saith, I haue loued Iacob, and hated Esau: So Saint Paul saith to the Romanes, Cap. 9. Ere they were borne, it was sayd, The elder shall serue the younger, as it is written, Esau haue I hated, and Iacob haue I loued.

ESaus description is thus layd downe in the Scriptures. First, that he was hayrie, that hee was of great courage, and at his birth Iacob holdeth him by the heele; God thereby shewing at their birth, what should be the course of their liues afterwards. Homer ma­keth mention, that Vlisses ouerthrew Aiax by striking him on the leg, The Greeke translators handle it so, and call him, Thermistes, that is to say, a Heeler.

Esau was a Hunter, liuing like the Ruffians and Roysters of our time. He selleth his birth-right for a messe of pottage: for Iacob would not giue it vnto him, except Esau would first sweare to sell him his birth right. Saith Esau, I am contented: for it will bee so long ere it will be enioyed, that I, and my sonnes Sonne shalbe dead first. So with an oath he sold Iacob his birth-right; therefore hee was called Edom, Redde pottage.

No doubt Isaacks men knew this to bee a rare blessing: and seeing [Page 82] he had despised it, they must needs, whensoeuer they called him Edom, keepe his wickednesse in memorie: for by this sale he despised Noah, Sem, Heber, and Abraham, and all his victories, in the faith of which blessing, Abraham ouercame so gloriously. This is the first combate by the which Iacob a Heeler supplanteth Esau.

The whole posteritie of Esau bare the name of this infidelitie: hee thought it a long time to the performance of a promise to be accom­plished almost Foure hundred yeares after: ayming, like a prophane worldling, at the outward inheritance of the Land of Canaan, and not respecting the blessing of the spirituall Salem. He was the eldest, and extreame wicked: notwithstanding he was the Sonne of a righteous Father, to shew that the sincerest nature of the godlyest men is extream wicked. Hee was to Iacob, as Kaine to Abel, and as Ismael to Isaack. And as in his owne person, he persecuted and sought the death of his Brother Iacob, so his posteritie were continuall enemies to the seed of Iacob.

Amelech of Esau lay in waight for the children of Israel, when they came out of Egipt, to destroy them: but God commaunded them to put out his name from vnder heauen. Wicked Haman would at once haue destroyed all the Iewes, but he and his ten Sonnes were hanged.

Haman was of Agag the Amalekite, of Esau. In him is performed a prophecie in Numb. 24. Ameleck is the beginning of Nations, but his later end shall perish vtterly. Herod of Edome likewise seeketh to put Christ the true Israel, to death: wherein you may see the malice of E­sau to continue euen till Christ.

Esau was hated of God before he was borne: therefore whatsoeuer he did, it turned still into a curse vnto him; hee prepareth venison for his Father, and the whiles loseth the blessing of eternall life: he would please his father by marrying into Abrahams stocke, and maryeth Isma­els daughter; he wept for the blessing, but found no place of repen­tance, though he sought the blessing with teares. In like sort is the repentance of euerie wicked man, when he is touched with the con­science for sinne, he will then acknowledge his sinne, and with teares shew forth for his transgressions, but through the hardnes of his hart which cannot repent, he returneth like to Esau to his vomite againe.

IAcobs Storie will appeare the better by declaring Esaus, euen as contraries are set together, that thereby euerie one may shewe the cleerer.

His name signifieth a Suplani or Heeler, and all his life sheweth him to be contrarie to Esau: The one an image of all impietie; the other a mirrour of all godlynesse: the one a persecutor, the other persecu­ted: [Page 83] the one a despiser of grace, the other an embracer of vertue.

You haue from the creation to Iacob two and Twentie Fathers, an­swerable to the Two and Twentie Letters in the Hebrew tongue. So Epiphaneus in Ankorato handleth them.

Thus, by comparisons God maketh his dealings easie to bee kept in memorie. Iacob, though the Two and Twentie from Adam, yet the third Seuenth of those which were borne after Adams creation.

Now the Chronicle is ended for particular liues: for after Iacobs Sto­rie the Scripture containes whole Stories of whole States and King­domes.

Noah is the Tenth from Adam: Abraham the Tenth from Noah: Iacob the Twelfe: so you haue the two and Twentie. The Hebrewes admire the patience of God, that Tenne whole ages God gaue them time to repent, and yet Esay sayth, that the Lord looked about, and saw that there was none good vpon the earth.

The Seuentie Interpreters translating the old Testament into Greek, thrust in one Kenan, whose name is not in the Hebrew. If the reason be demaunded why they did so, this may be answered: The Seuenty Interpreters knew, that a great deale of wisedom was contained in the comparison between the Two and Twentie Letters of the Hebrew tongue, and the Two and Twentie Fathers. Now because they en­uied the Egyptians, and were loath they should gaine any wisedome by them, of purpose they adde Kenan, to disturbe this proportion, and so they make Iacob the Three and Twentieth. Saint Luke setting downe the Genealogie of Christ, alleageth Kenan following the Genealogie, penned by the Seuentie Interpreters. For Saint Luke was to take it as he found it, and hee knewe that all the Iewes were well acquainted with the reason why Kenan was added. Therefore there could no danger growe in his time, though Kenan were kept still in the Gene­alogie. Beza translating the new Testament, leaueth him out; for the which the Iesuits accuse him. Now Beza, to the end ignorāt men shuld not stagger by finding him in Luke which is not in Moses, leaueth him out: and this may Beza doe well inough: for any one may know, that Saint Luke neuer meant, that Arphachsad begat Kenan, seeing that he ad­deth, being, as men supposed, the Sonne of Arphachsad, to wit, of those men that knew not the meaning of the Translators. Besides, Epiphanius be­ing a Grecian, and being acquainted with the Greeke translation, yet concludeth the Fathers vnder the number of Two and Twentie.

Iacob is called The beloued of the Lord, before he was borne: In which he is answerable to Dauid, whose name signifieth Beloued. And to our Sauiour Christ, of whome it was sayd, This is my beloued Sonne, in whome I am well pleased.

[Page 84]And further, we are to note in this storie, how Esau by hast, not wil­ling to stay for the promise till the time appointed, felt the heauie iudgement of God. Wee haue the like example of this hast, and the like punishment in Saul. Samuel annointed Saul King, and willed him to go before him to Gilgall, & to stay there for him 7 daies till he came. Saul tarieth 7 daies, according to the time appointed, but Samuel came not, therefore the people were scattered. Saul seeing the peoples mindes seuered, that he might vnite them againe, offered a burnt offe­ring. Then came Samuel & rebuked him, saying, Thou hast done foolish­ly, thy kingdom shal not cōtinue, the lord hath sought him a man after his own heart. Thus you haue the like example, both for Storie, and prophecie.

ISaack is blinde, Sem, Heber, and Abraham being dead, onely Esau, and Iacob aliue to enioy the blessing after Isaacks death. Now, if we examine the sequele, we shall see, that if Isaack had not been blinde, he would for his part haue brought destruction vpon the whole earth: for hee would haue blessed Esau, who vpon any occasion would haue sould it, and besides, being verie wicked in despising it, would haue brought the heauy wrath of God vpon his posterity for disobedience. Therefore his blindnesse was a great blessing, euen as Saint Paul spea­keth euerie thing turneth to the best to the children of God.

Isaack willeth Esau to goe and kill him some venison, that his soule may blesse him before he die. So the Prophets vse to desire meate be­fore they prophecie, that being refreshed they may be the fuller of spi­rite and cheerefulnesse. The Hebrewes dispute from this place, whe­ther Isaack was growne into pouertie. Some thinke hee was, by rea­son of the famine which fell in Canaan, & because the Philistines kept not couenant with him, for which cause Sampson afterwards taketh occasion to plague them, and that iustly. Aben Ezra is of this opinion. Rebecca she heareth this Commandement of Isaack, and knowing that speedinesse in dispatching, is oftentimes a great cause of aduantage, willeth Iacob to goe and fetch a Kid, that thereof she might make plea­sant meat for Isaack. Iacob is affraid, she comforteth him: for she had her warrant from God, that the elder should serue the yonger, and there­fore shee boldly aduentureth. He commeth to Isaack, who supposeth him to bee Iacob by his voyce, but feeling the roughnesse of his handes and necke, is perswaded that it is Esau, and blesseth him. When hee was blessed, in commeth Esau with his venison, and prayeth his Father to blesse him. Isaack was now astonied to thinke of this subtiltie. His spirite must needs be full of feare, to thinke how hee whom he would haue blessed, the Lord would not choose. Isaack therefore seeing the euent, acknowledgeth the election of God in Ia­cob, [Page 85] and concludeth that he shall be blessed.

Now here is a question to be handled. When Iacob saith, I am thy Sonne Esau. And Isaac answereth, It is Iacobs voice. Whether Iacob doth lye or no. This answere of Iacobs, if we expound in the best sence, is no lye: for then it is no more but a kind of scoffing, called Ironia. So God speaketh in Gen. 3. Behold, the man is become as one of vs, to know good and euill. So Christ in the Gospell commeth to his Disciples, and fin­ding them a sleepe saith, Sleepe henceforth. Wee may answere it fur­ther thus: Iacob in respect of the purpose of God, which chose him for the blessed, might verie well bee called the onely Sonne. Besides, in regard of ciuill right, now hee was his eldest Sonne, seeing hee had bought the birth-right of Esau: Whether it were a lye or no, we will leaue it to God: and wee cannot altogether condemne this answere, seeing God approoueth it by giuing Iacob the blessing.

Plato saith, When men are dead, wee cannot aske them what they meant. Therefore we must expound their speeches, and their actions to the best meaning. And further, words are not alwayes to be taken in proper kinde of speaking. For Abram defendeth himselfe, that Sara was his Sister, to wit, the Daughter of his Father, but not the daughter of his mother: Ioseph sweareth by the life of Pharaoh, if you take the words as they lye in proper sence, he sinned greatly, and was euen for his oath, the worst of all Iacobs Sonnes. But Salmo Iirki ex­poundeth him thus: by the life of Pharaoh you are Spies, that is, Pha­raohs life is a wormes life, which in account is no life: euen so are ye no Spies in truth, though you may seem so to be. So likewise Hushai an­swereth Absalom; for when Absalom saw Hushai, Dauids Counsellor, he asketh him, Is this thy kindnesse to thy friend? Why wentest thou not with thy friend, meaning Dauid. Hushai answereth, Nay, but whom the Lord and this people, and all the men of Israel chose, his will I be, and with him will I dwell. This sentence hath a double meaning, either that he meant to serue Absalom, or King Dauid. Therefore when thinges are spoken doubtfully, we must marke how men may in wit expound them.

2183. Abraham died. Gen. 25.

Being One hundred, Seuentie, and fiue yeares old, He was buried in Hebron.

2188. Heber died. Gen. 11.

Being Foure hundred, Seuentie, and fiue yeares old. He was the longest liuer of any that was borne after the flood.

2231. Ismael died, being 137. yeares old.

THe prophet Esay, Cap. 66. prophecying of the calling of the Gen­tiles, nameth the two eldest Sonnes of Ismael. Nebaioth and Ke­dar, saying, The Rammes of Nebaioth shall serue thee, and the sheepe of Ke­dar shall be gathered vnto thee. Againe, hee nameth two of Abraham by Ketura, Sheba, and Seba: which two names doe also containe the Gentiles by Cham, and the Gentiles of Sem by Iocktan. So that vnder the names of the most worthy Gentiles, which are the Gentiles by A­braham, he sheweth the calling of all the Gentiles in the world. Wher­by we are taught, that Ismaels posteritie was not wholy rooted out of the fauour of God, as Ameleck was.

2245. Iacob goeth to Laban. Gen. 28.

HE goeth into the Countrey of Mesopotamia to Laban. There he ser­ueth Twentie yeares. This Laban was the Sonne of Bethuell, and brother to Rebecca, and of the house of Nachor, the Brother of Abra­ham and Haran, who remained in the Land of the Chaldees after A­brahams departure. So that Laban, though of Mesopotamia, yet is neere kinsman to Iacob.

Iacob in this Iourney goeth ouer Iordan with his staffe and skrip, as closely and secretly as hee could, that thereby Esau might not know of his departure: for Esau was mightie, and, as it appeareth afterwards, had a band of Foure hundred men.

Alexander Polyhistor writeth of this flying of Iacob for feare of his brother Esau; of his abode in Mesopotamia, his seuen yeares seruice, his marrying with two Sisters, the number of his children, the raui­shing of Dina, the slaughter of Sichem, the selling of Ioseph, and of his imprisonment, his deliuerance for expounding of dreames, his au­thoritie in Egipt; his marrying with Putifars daughter, his two Sons by name that were borne of her, the comming of his Brethren into E­gypt, the Feast that he made them, the Fiue parts that he gaue to Benia­min, whereof this Author intendeth to yeeld a reason, the comming of Iacob and his whole houshold into Egypt, of what age euerie of them was, and how many children euerie one of them had: and so he bringeth vs downe from Noah to the flood, from the flood to Abra­ham, from Abraham to Leui, and from Leui to Moses: notwithstanding euer among faults in recording the times, with some other additions of small importance. Which plainely shew, that he had not those Hi­stories immediately out of the Bible, but out of some other bookes which he had seene elsewhere.

[Page 87] Iacob going to Haran stayeth by the way all night, because the Sunne was downe, and layd of the Stones of the place vnder his head, and slept. There hee seeth the Vision of the Ladder, and when hee awa­keth, hee saith, Surely the Lord was in this place, and I was not ware of it. Then he rose and tooke vp the stones, and made a pillar, and called it Bethel: for he said, This is no other, but the house of Iehouah, and the gate of heauen.

He seeth a Ladder, &c.

THis Ladder representeth Christ: the foot on the earth, his humani­tie: and the top reaching to heauen, his deity: The Angels of God ascending and descending, the meditations betwixt God and vs: And the Lord standing aboue vppon it, the readinesse of the Father to re­ceiue our prayers. This is expounded, Ioh. 1.51. Ye shall see the hea­uens open, and the Angels of God ascending, and descending vppon the Sonne of man.

In this Vision of the Ladder, we see the whole meditation of Christ is shewed to Iacob. And if we duly consider it, there could not bee a fitter similitude in the whole course of nature, to represent the medi­tation, than the Ladder. For euen as in the Ladder, if two or three steps be broken, the Ladder is to no vse, seeing wee can neither ascend nor goe downe by it: euen so the whole meditation is so vnited and knit together, that by despising any one part, we bereaue our selues of the benefite of the whole.

After that Iacob was come to Haran, he serued 7 yeres for Rachel. La­ban giueth him Leah, and deceiueth him, and vseth this excuse, That it was not the vse of the countrey, that the yonger should be serued be­fore the elder. Leah is said to be contrite. Here we may see what it is to enioy the truth of Gods religion, and to worship him truly. Leah com­mitteth a great sin: and though God make her fruitfull, yet this euent excuseth not the fault before cōmitted. She knew verie well, that she could not enioy saluation by staying with her Father: and wee are to make the best collection of the actions of the best women, & therfore, no doubt the zeale that she had to know God, made her to venture so farre. No doubt, this was a great sinne, and yet a farre greater to haue been maried to an v [...]faithfull husband: for therby there was no hope left for saluation. And we see that Christ chooseth to come of Leah by Iuda, rather than of Rachel. God himselfe onely knoweth how farre he will pardon so great offences.

Then he serueth 7 yeres for Rachel. Leah is fruitfull: shee hath Reu­ben, and saith, The Lord hath looked on my tribulation. Then shee con­ceiued, [Page 88] and bare Simeon, and saith, Because the Lord heard that I was ha­ted, therefore he hath giuen mee this Sonne. Shee conceiued againe, and bare Leui, and sayth; Now my husband will be ioyned vnto me: therefore she named him Leui, Ioyned. Then she bare Iudah, and sayd, Now will I praise the Lord. The heathen by the light of nature will confesse, that the Lord looketh on their tribulation, and helpeth them, that he hea­reth their hatred, and reuengeth it: but they cannot for all these bene­fites praise the Lord. Therefore she, as a prophet, knowing that Christ should come of Iudah, praiseth God for so glorious a blessing. Then she left bearing a time.

Rachel giueth Bilhah to Iacob: she beareth Dan, Iudgement, and saith, God hath giuen sentence on my side: afterwards, Nepthali, Wrestling.

Leah doth the like, and giueth Iacob, Zilpah, who beareth Gad, a Com­panie, and Asher, Happie. Leah after beareth Isachar, Wages, or Reward: then Zabulon, God hath giuen me a goodly Dowrie: and last, Dina, a daugh­ter, Iudgement. So God shewed Iudgement to the Sichemites for ra­uishing of her.

2260. Fourteen yeres after, Ioseph is borne,

A rare man. And we commonly see that rare men haue great ex­pectation before their birth. After this, Iacob like a good philosopher enricheth himselfe by vsing rods of diuers colours. Ioseph in Egypt v­seth a kinde of policie to take away the lands from the people, and to bring them to the King. These actions at the first might seeme vnlaw­full, because the cause is hid from vs, though afterwards, the purpose of God appearing, they are approoued.

Iuda borne.

HE was the fourth Sonne of Iacob, his mother nameth him Praise God: whereby it appeareth, that shee looked for Redemption by Christ, respecting the promise concerning the Seede of the woman to be accomplished in him. It could not so haue appeared by naming Reuben, Simeon, or Leui. For a wise philosopher might haue giuen those names: but Iuda, contayning a name of heauenly comfort, sheweth a spirite gouerned by the holy Ghost.

2264. Iacob goeth from Laban. Gen. 30.

WHere he had bene 20. yeres: two seuens, and a sixe: In which number is conteined the creation, and the Sabbath. And,20. as one may gather, closely expressed 7. yeeres plentie, 7. yeeres dearth.

As hee returned from Laban, he feared his brother Esau: but the Angell of God met him to comfort him: therefore calleth the name of the place Mahanaim, that is, Gods hoste. This campe of Angels is repeated in the song of songs, and applied to Christ as the com­panie of an armie. So Dauid likewise affirmeth, that the Angels of God doe pitch their tentes about them that feare him. When Absalom is destroyed, Dauid and his campe were at Mahanaim, the place where the Angell met Iacob. Wherein we are to learne, that God so disposeth the actions of his elect, that he regardeth their go­ings out, and their commings in, and marketh all their pathes, that whe­ther they be at home with their father, or abroad among strangers, they are shadowed vnder the defence of the most high, whose dwelling is in eternitie.

After this, hee wrastleth with the sonne of God, (that is, in the like­nesse of the same nature, which he afterwards tooke vpon him) vntill the breake of the day, and would not let him goe till he had blessed him. Therefore he called him Israel, a conqueror ▪ This expounded in Oseas. By his strength he had power with God, to shew, that as hee had power with God, he should preuaile with men. Then he erected an Altar, and called it Penuel: for, saith he, I haue seene God face to face.

This storie of Iacob is repeated in Iohn 1. Where Christ saith to Na­thaniel, Beholde a true Israelite, in whom there is no guile. Nathaniel is called the true Israelite, in that he acknowledged Christ to be the Son of God, which he might know by casting Daniels seauens.

Afterwards hee is reconciled to his brother Esau, and beyonde Iordan he dwelt neere Sichem, where Dina is deflowred.

  • Er borne.
  • Onan borne.
  • Selah borne.

Er & Onan Were married to Thamar and com­mitted grieuous sins, before God: therefore he destroyeth them.

2276. Ioseph is sold into Egypit when he is 17. yeeres old: so long was he nourished at home of Iacob.

IOseph dreameth that the Sunne, Moone, and eleuen starres worship­ped him. Gen. 37. Meaning his father, mother, and his eleuen bre­thren, of whom in the creation the twelue signes in the Zodiacke had a full reference: shewing thereby, that God in his Counsell, at the crea­tion, had a great regard to the number of the sonnes of Iacob, which were to be borne more than 2000. yeeres after: Hee hath the like re­gard at the confusion of tongues, in setling Canaan and his eleauen sonnes in a soile, which Iacob sonnes should afterwards possesse.

For declaring this dreame. The poyson of the serpent possessing his brethrens hearts, they were moued with enuie, and sold Ioseph into Egypt. Iuda caused him to be sold, to saue his life: but Iudas Iscariot, (that is, which falleth away for reward) sold Christ, to loose his life.

Iacob deceiued his father Isaack with a kid. Gen. 27. When Ioseph is sold, his brethren sprinkle the blood of a kid vpon his partie-colou­red coat, and brought it home to their father, and said, a wilde beast had slaine him.

  • Iacob was 20. yeeres frō his Father Isaack, & did not see his face.
  • Ioseph was 20. yeeres from his Father Iacob, before hee seeth his face.

To shew, that wherein a man offendeth, therein he shalbe punished.

  • Ioseph the sonne of Iacob fedde Isra­el in Egypt, as putting meate into the mouth of a child.
  • Ioseph the sonne of Iacob, taketh the child Iesus, and his mother Mary, and fleeth into Egypt Mat. 2. And proper­ly putteth meat into the childs mouth

2280. Er and Onan died. Gen. 38.

ER and Onan, hauing committed horrible sinne before God, are slaine, and no seed left vnto them. Then, according to the cu­stome, Thamar thought to haue had the third sonne Selah, to haue raysed vppe seede. But Iuda neglecting it, shee attyred [Page 91] her selfe like a light woman, and lay in the way as Iuda should goe to the sheepe shearing; whom Iuda knew, and at the time she bare two children Phares and Serah: for which fact, Iuda would haue burnt her. Whereby we may know, that before the law giuen by Moses, they had the same equitie of iustice for punishing of sinne, that they had afterwards.

In Moses Law a Magistrate might not be condemned vnder three witnesses.

Thamar condemneth Iuda by three witnesses, his

  • Seale,
  • Bracelet,
  • Staffe.

From this deede of Iuda we may vnderstand, that the prerogatiue, That his brethren should praise him, could not be meant of himselfe: but herein is manifest the gifts of God to be of grace, and not of na­ture. For if Iuda had bene rare for godlinesse, the prerogatiue of nature might seeme to haue caused Christ to haue come of him.

2288. Isaack died. Gen. 35. being 180. yeeres old.

HEe is the longest liuer after Heber, and liueth longer then Abra­ham: To shew, that he was a child of Promise. For if Abraham begetting him when he was old, he should haue died quickelie, what rare blessing had it beene to Abraham? And therefore, that the power of God might be seene, euen in the weakenesse of man, Isaack hath a longer life than Abraham, or any after him. Heereuppon it may bee concluded, the booke of Tobias to bee false, because it maketh Tobies life so long, and thereby seemeth to crosse Iacobs bles­sing. Besides, wee shall finde that in Nehemiahs time, they which came out of captiuitie doe out-liue any in the Scriptures that come after, and these men were accounted old. The longest liuer of them commeth short of Isaacks age.

Ezrom. borne. of him no­thing is spoken.

 

2298. Iacob goeth into Egypt, Gen. 47. Hee is nourished of Ioseph 17. yeeres..

215 NOw for this number of 215. how is that performed Genesis 17. where God saith to Abraham, Thy seede shalbe euill intrea­ted in a land that is not theirs 400. yeeres. Seeing they conti­nue in Egypt but 215. yeeres, they were afflicted by some of Egypt 400. yeeres. For Ismael the Egyptian by Hagar mocketh Isaack in the beginning of the 400. yeeres, and that mocking in the Scripture is called persecution: and in the end of 400. yeeres they were afflicted vnto the comming out of Egypt, so that they were not in Egypt 400. yeeres, but they were afflicted first and last 400. yeeres.

Psal. 105. Israel came into Egypt, and Iacob was a stranger in the land of Cham; to confirme the couenant that he made with Abraham, and the oath that he sware vnto Isaack which he appointed to Iacob for a law, & to Israel for an euerlasting Testament, saying, Vnto thee will I giue the land of Canaan, the lot of your inheritance. When as yet there were but a few of them, and they strangers in the land, what time as they went from one Nation to ano­ther, and from one kingdome to annother people: hee suffered no man to doe them wrong, but reprooued euen Kings for their sakes, saying, touch not mine anointed, and doe my Prophets no harme. Yet he called for a dearth vpon the land, and destroyed all the prouision of bread. But hee had sent a man before them, Gen. 45. Euen Ioseph which was sold, to be a bondseruant, whose feet were hurt in the stocks, and the yron entred into his soule vntill the time that his cause was knowne. The word of the Lord tried him.

This famine ouer all the land of Canaan, may appeare to be a punish­ment on Iacobs familie, for selling Ioseph into Egypt.

IAcob goeth into Egypt, and there telleth Pharaoh that he was 130. yeeres old. Though Pharaoh in his demaund meant no more than a heathen man would, to wit, to know his yeeres and the age of his life: Yet God so disposeth Iacobs answere, that he signifieth vnto him that his comming into Egypt with seuentie soules, is answerable in a contrarie degree to the first scattering of the seuentie families at the building of the tower of Babell. In the 4 [...] yeeres there came three discents from Iacob. Whereby it appeareth, that Iuda and Pharez [Page 93] could not bee much elder when they begot children, than Salomon was when hee begot Roboam, which was about twelue yeeres of age. By meanes of which speedie encrease, there were of these seuentie in 215. yeeres, sixe hundred thousand fighting men, besides women and children, godlie, and of the household of faith: to shew, how God could performe his promise to Abraham, that hee would make his seede as the starres of heauen, and as the sand of the sea shoare. Hereupon Aba­cuck saith, that the counsels of God are eternall: thereby teaching vs to marke diligently the time wherein God performeth his promises, which may be made familiar by examples in this sort. It is said, Gen. 3. The seede of the woman, shall breake the head of the serpent.

This was not performed, till Christ tooke flesh of the Virgin, and became man, which was 4000. yeeres wanting but 70. after the pro­mise made to Adam. Satan, to trie this, tempteth Christ, and is ouer­throwne. Abraham goeth forth of his countrey, to embrace the promise, that God would giue him a land, 430. yeeres before his seede should enioy it. But the true performance was long after, that is to say, in Christ, as Zacharias speaketh. Luke 1. To performe the oath which he sware to our Father Abraham, that would giue vs. God speaketh as though it should presently fall out; but seeing one thousand yeres in his sight, are as one day, we must marke how his counsels are eternall. It was spoken in King Achaz dayes by Esay 7.14. Beholde, a Virgin shall conceaue a sonne. He nor his seed sawe the performance thereof: so was Isaack a figure of Christ, and the Lambe kept it in memorie. Daniel in his time prophesieth of 70. seuens, or 490. yeeres before Christ, the King should be killed, to performe euerie vision and pro­phecie.

2315. Iacob died in Egypt &c. Gen. 49.

HE is brought from Egypt to Canaan, to bee buried in Hebron with Abraham and Isaack, as a signe that he looked for the resur­rection and enioying of the spirituall Canaan. This place Caleb after­wards claimeth for an inheritance when he commeth into the lande: for it was the first purchase, and a signification of our pilgrimage in this life, hauing here no abiding place.

Now let vs compare the iourneys of Abraham, Iacob, Iacobs sonnes, and Christ together.

AbrahamIacobIacobs sonnesChrist
  • Was borne in Mesopotamia.
  • Hee goeth to Canaan.
  • Hee returneth to Egypt.
  • Hee dieth in Canaan.
  • Was borne in Canaan.
  • Hee goeth to Mesopotamia.
  • Hee returneth to Canaan.
  • Hee goeth into Egypt.
  • Hee is brought to Canaan againe.
  • Are borne in Mesopotamia.
  • They dwell in Canaan.
  • They multiplie in Egypt.
  • They returne to Canaan, and after that are carried in­to Babell an other Egypt.
  • Is borne in Canaan.
  • Hee goeth to Egypt.
  • Hee returneth to Canaan, and there he dieth, and bring­eth a new Babell, or Egypt, the Romanes on the Iewes to destroy them.

Ramban, an old Hebrew, maketh another comparison in the euents, thus: Iacob himselfe was vsed well in Egypt, but his posteritie was plagued by the Kings which liued after him in Egypt.

In Babylon those that went into captiuitie were plagued, as Sidrack, Mishak, Abednego: but their posteritie found reliefe in Cyrus and Dari­us, conquering the Babylonians.

Now it is necessary to speake of the place where Iacob died.

This place was Egypt, Chams countrey, long agoe accursed. Where it is spoken in the Prophets, that in Egypt men spake with the tongue of Canaan, the meaning of it is thus much: [Page 95] That when Christ shall come to preach, his teaching shall be of such power, that it shall conuert in all countreyes (aswell Egypt as Grecia, Barbaria, and all other the countreys of the Gentiles which knew not God) soules vnto God, which being conuerted, shall speake the tongue of Canaan, that is, their tongues shall prayse God for the redemption by Christ, which is the tongue of Canaan. This continueth yet true: for there is no countrey nor nation, where God hath not had, or hath those which vnfainedly beleeue the Gospel. Yet if it be obiected, that the tongue of Canaan was Hebrew, how then shall a simple plough­man vnderstand it? This obiection is thus taken away. It is not ne­cessarie for a simple ploughman or trades man to be a skilfull Hebre­cian: for he may be saued without the knowledge of the tongue, see­ing by the Bible translated, he may learne the religion of Canaan, and that learning will teach him the tongue of Canaan. If they replie fur­ther, that the Papists say the translations be corrupted, and therefore it is necessarie he should be cunning in the originall: For answere to this replie made from the Papists argument, if any doubt of the truth of the translations, he may resort to learned preachers, which can easi­lie resolue him. And for the Papists, if the controuersie be betweene them and vs, the originall must determine it.

It is said, that Iacobs sonnes were of Cham. It is not meant his twelue sonnes, for they were borne before he came into Egypt: but that place of Scripture hath speciall reference to the two sonnes of Ioseph, Ephraim and Manasses, who are reckoned to be Iacobs chil­dren. For Ioseph marring an Egyptian by whom he had them, they by the mothers side are of Cham, and so Iacobs children in this sense are of Cham.

Thus much for the place.

Now followeth his will. Gen. 49.

HEare yee sonnes of Iacob, and hearken to Israel your father. Heere he repeateth his owne name, Israel, that is, mightie with God. The accomplishment of this strength was fulfilled when they came from Egypt.

As there is no common wealth but stands of those that be wan­ton, of men offer reached with choller, of Iudges, of husbandmen, of merchants, of men of trade, of warriers to defend from forraine in­uasion: so are Iacobs twelue sonnes of all degrees in life.

[Page 96]In placing them here thus, their dignitie is regarded, and not their prerogatiue of birth: for then Reuben should be first.

Iuda. Hath the prerogatiue, that his brethren shall praise him. Yet if we looke into his life, this could not be meant of him: for who looser then he, who lay with his daughter Thamar? But herein is manifest, the gifts of God to be of grace, and not of nature For if Iuda had bin rare for godlines, then the prerogatiue of nature might seeme to haue caused Christ to haue come of him. Iuda his storie of prayse God, is repeated by Saint Paul. Rom. 2. Where he saith, Whose prayse is not of men, but of God: So euery man that knoweth the birth of Christ, and embraceth the truth thereof with constancie, not turning for the loue of reward, his praise is of God; though the world hate him.

Ioseph. He exceeds in vertue, and thereof hath wonderfull bles­sings: for among the thirteen Iudges, sixe are of his tribe, by which glory his posteritie began to despise the tribe of Iuda. For at Roboams time, they say, 1. King. 12. What haue we to do with the house of Ies­say? What haue we to doe with the house of Dauid? to your tents O Israel, to your tents. But the Lord plagued them with a plague euer to bee kept in memorie, as the Prophet Ieremie saith, Iere. 7. Marke what I haue done to Siloh: which was a citie in the tribe of Ephraim. And a­gaine, Psal. 78. He for-sooke the tabernacle of Siloh, euen the tent hee had pitched among them. He refused the Tabernacle of Ioseph, and choose not the tribe of Ephraim, but choose the tribe of Iuda, euen the hill of Sion which he loued. Concerning the prosperitie of Iosephs house. Nazian­zenus noteth, that he himselfe was more afraid of the subtilties of Satan in his prosperitie, then in his aduersitie,

Nephtali. Of him this onely is spoken: Gen. 49. He is a Hind let goe, giuing goodlie wordes: which was performed when Barac of Nephtali, and Debora of Ephraim, sang for the ouer­throw of Sisera at the waters of Mageddon. Iudg. 5.

Now whereas you haue Abacuck to bring a messe of pottake to Daniel in the Lyons denne; some Iewe that made that, neuer meant so: but from that place of Abacucke, The iust shall liue by his faith, Abac. 2. faineth a comparison, that as pottage preserueth this natu­rall life from perishing, so the meditating by faith on the promises of God in Christ, kept our soules from wauering by distrust, and by that confidence Daniel was saued from the mouth of the Lyons.

[Page 97] Beniamin. A Childe verie vertuous. Rachel calleth him Ben-oni, Sonne of my sorrow, but Israel calleth him Beniamin, Sonne of my right hand. Moses in Deut. 33. in his blessing saith, The be­loued of the Lord shall dwell in safetie by him, and God shall dwell between his shoulders. And so hee did: for the Temple was afterwards built in the tribe of Beniamin. His tribe hath the first King, though he be the meanest of the Tribes. Beniamin continueth vntill the euening. When the other Tribes fell away, hee onely with Iuda at Roboams time; hee onely with Iuda in Cyrus time, ioyned for the building of the Temple. Hester of Beniamin saued all Iuda from the practise of Haman. Paul of Beniamin was the one of the last builders of the spirituall Temple.

Dan. Moses in his blessing in numbring the Tribes, leaues out Simeon. And in the Reuelation, when the Tribes are sealed, Dan is left out. Therevpon the Grecians thinke, that Antichrist shall come of the Tribe of Dan. That is not so: but Moses being of Leui, in blessing the Tribes putteth in Leui, and speaketh largely of his spiri­tuall blessings. Iosephs Sons are not to bee left out, because they were adopted: therefore to keepe the number of Twelue, hee must leaue out some. Simeon was the fittest, seeing hee was without repentance. Leui must be reckoned, seeing his was a spirituall inheritance, and the Lord promised to be his inheritance: therefore Dan must be omitted. And this may be the reason; when the Children of Israel came into the Land of Canaan, the Tribe of Dan causeth the first Idolatrie, and ther­fore that Tribe was iustly plagued. And in this Tribe, Idolatrie con­tinued vntill the remoouing of the Arke from Siloh. But yet this wee must vnderstand, that though Dan is not named, yet in respect his tribe are Iacobs Sonnes, the Tribe is comprehended in the generall blessing. And Moses concludeth, that seeing the eternall God is the refuge; Is­rael the Fountaine of water, shall dwell in safetie.

Isachar. Was content to liue vnder tribute, like to an Asse cou­ching downe betweene two burthens, rather than to seeke glorie by leading bands of men.

Reuben. He looseth his prerogatiue, because he went vp to his Fa­thers bed, therefore hee is light as water, hee shall not ex­cell. Reuben hath one of Dauids Captaines of his Tribe: but it is pre­sently added therewith, Nine and Twentie better than he. Reuben shew­eth some compassion to Ioseph, and would not haue him killed, but cast [Page 98] him into some pit. Iudah thought that might be too long ere he would be dispatched, and therefore selleth him.

Simeon, and Leui. Their wrath was fierce: yet because Leui afterwardes repented, and shewed tender affection to Ioseph, and was zealous in destroying Idolatrers, therefore he had a blessing in Moses will.

Simeon neuer shewed any tender affection to Ioseph, and therefore when his brethren come into Egypt, and Ioseph accuseth them for Spies, he keepeth Simeon in prison till they come downe againe, as a kinde of punishment for his former malice. His sinne against the Si­chemites was exceeding great: and seeing he neuer shewed any signe of repentance, hee was iustly cut off from the hope of a blessing. By this wee may learne to reiect the authoritie of the booke of Iudith: First, because she sayd to be of the Tribe of Simeon. If wee marke this well, wee shall see how this booke cannot be scripture. For wee must note, that it is no small glorie to haue the spirite of God penne a booke of ones actions. If there be but a sentence spoken in the com­mendation of any in the scripture, it is a great weight of glorie. Now if wee looke to Iacobs will, and see that he hath a curse, and not a bles­sing, and in the course of Scripture afterward no mention of any re­pentance that Simeon and his Tribe shewed, nor any zeale of religion expressed; how can this stand with Iacobs prophecie? nay, it cleane crosseth it, and maketh it frustrate. For seeing Iacob as a Prophet, tel­leth all his Sonnes what should befall them in the last dayes, to euerie one and his tribe; so long as the Kingdome of the Iewes, and their po­licie stood; and in his will maketh no mention of the booke of Iudith: We must by admitting this booke, accuse the spirite of God of igno­rance. Besides, it is a Storie: and yet the time thereof doth not fall out within the compasse of any time, neither before the captiuitie, nei­ther after, and therefore to be despised. And for my opinion I make as much account of Ouids Metamorphosis, as of Iudith: for Plato sayth, that in fables there is a truth reuealed secretly. Thus we are to thinke likewise of the booke of Tobie.

Leui, he repented when Amram of the tribe of Leui saued Moses.

Zabulon. Was a Marchant, and delighted in Shippes. In Greeke Canaan is called Phenicia, and the men of Canaan Pheni­ces. Aristotle a Thousand yeares after Moses, makes mention of a Riuer Tartesus; he meant the Sea Tharsis ▪ and the Phenices brought gold, & had such plenty, that their anchors were thereof. No doubt he had heard of Salomons time, wherin gold and siluer was no more estee­med [Page 99] than stone. This trauelling of Iacobs Sonnes into farre Countreys, must needs make the heathen haue a tast of Religion. And Moses, he willed the heathen to resort to the Mountain, where the Temple was built.

Aser, Was a Farmer, to prouide pleasures for a King. You haue in the old Testament little spoken of him: but because his tribe should not thinke themselues excluded the fauour of God, you haue in the newe Testament Anna, that is, Grace, (a verie rare woman for godlynesse) the daughter of Phanuel (that is, See God,) of the happie Tribe of Aser, for Aser signifieth Happie.

Gad, He shall lead an Host of men. This was performed when Reu­ben, Gad, and halfe Manasses gaue a great ouerthrowe to the Hagarims, about the time that Saul was annointed King.

Thus wee may see, that whatsouer is requisite in policie for the maintenance of a common weale, you shall finde expressed in the liues and behauiours of the Sonnes of Israel.

2369. Ioseph died, Gen. 50. being One hundred and ten yeares old.

By Faith, Ioseph when hee died hee made mention of the departing of the Children of Israel out of Egypt, and gaue commaundement of his bones. Heb. 11.

Now because many excellent things are to bee said of Ioseph before his death when hee was in Egypt, and in the Sinay sight no yeares layd downe; I will here handle them together.

God prospered him in Egypt in all his actions. And euen as God bles­sed Laban for Iacobs sake, so hee blessed Iosephs Master for Iosephs sake.

Ioseph was a goodly person, and a well fauored: which commenda­tion in the same words is bestowed vpon Dauid, 1. King. 16. the same of Daniel, and the same of Christ. Ioseph would not bee defiled with the fornication of Egypt. Daniel would not bee defiled with the [Page 100] vncleane diet of Babell. Ioseph expoundeth Pharaohs dreame. Da­niel expoundeth Nebuchadnetzars dreame. Ioseph was made Ruler ouer Egypt. Daniel was made Ruler ouer Babell. Ioseph being in pri­son, found fauour with the Master of the prison. Daniel found fauour with the Kings Chamberlaine.

Iosephs name was changed by Pharaoh. Daniels name was changed by Nebuchadnetzer.

Ioseph was falsely accused. Christ was falsely accused.

Ioseph was Thirtie yeares old when hee stood before Pharaoh.

Iesus is baptised beginning to be Thirtie yeares old.

Ioseph was in prison betweene two theeues: the one of them was saued, the other condemned. Christ was crucified betweene Two theeues: the one of them was saued, the other condemned. Yet notwithstanding all these blessings of God vpon Ioseph (to shew that euen the best haue their infirmities) his vertues were darkened verie much in that hee marrieth an Egyptian woman. Gen. 41. which was altogether vnlawfull. For Esau before doing the like, is blamed, and Rebecca hauing an especiall care ouer Iacob, least he should commit the like wickednesse, sendeth him to Laban to choose a wife of his owne kindred. Abraham had the like care for Isaack: and Moses afterwars forbids it by a law, thereby confirming the vnlawfulnesse thereof. Se­uen hundred yeres after, is this sinne punished in Israel: for Ieroboam receiueth the Religion of Egypt, and maketh two Calues, whereby all Israel became Idolatrers.

Here beginneth Iobs Storie.
Satan compasseth all the earth, &c.

BEfore wee come to examine Iobs cause [...] there may bee by the way, a question discussed concerning succession: that is to say, Whether succession of Bishops, be a necessarie marke of the Church? And we shall, if we mark the Stories of the Scripture, find that is none: for in Iobs time, where there was a visible Sacrificer, to con­tinue the Religion of God in outward policie? Satan hauing ouer­ranne the whole earth, telleth God, that hee could finde none iust, [Page 101] or that feared God. So that thereby wee may gather, that there were verie fewe, whome the world by eye-sight acknowledged godly.

And to make this more plaine; wee are to obserue, that the que­stion is not, Whether the godly in their owne hearts doe knowe who serue God: but, Whether there bee continually such an ap­parance thereof, that it may appeare to eye-sight. Since Christ wee haue not the like time to this, wherein Satan can bragge, he ouer-runneth the whole earth. For in Iobs time Iacob is dead: the Religion which Iobs friends hold, is condemned by God. Elihu is verie young, and Iob himselfe condemned of his friends: there­fore wee may verie well conclude, That it is no sound Diuinitie to affirme, that it is no true Church, except the policie thereof be so visible, as it may be knowne by eye-sight.

In the Reuleation, foure Angels stand on the foure Corners of the earth, holding the foure Windes of the Earth, that they should not blowe neither on the earth, neither on the Sea, neither on any greene Tree. By this likewise wee may gather, that the godly were verie fewe, and scarce knowne: For the office of these foure Angels was, to stay the graces of Gods Spirite from blow­ing vppon, and refreshing the soules of those which dwelt on the earth.

Wee shall see this cleerer, if wee obserue the particular fallings through the Scriptures.

In Enosh his time, Religion decayed in the house of God: for the which, the flood came and drowned the world, After the flood, for their wickednesse which they manifested in building the Tower of Ba­bell, they haue their tongues confounded, and all their families scat­tered.

In Iobs time, none of the children of Israel forsook the Idols of Egypt.

In the time of the Iudges, you shall finde a great many of fallings a­way, and therefore God gaue them into the hands of diuers and sun­dry oppressors.

In Roboams time, the ten Tribes fell away.

In Antiochus time, Religion was so corrupted, that the Leuites would be Kings, and thereby became Saduces, maintaining an opini­on, That after this life the bodie was no more, and concerning the soule, it was no more to be esteemed, than the soule of a beast, or any other creature.

In Christs time, all the Iewes were back-sliders, except some few, perhaps about seuen Thousand which might hold religion sincerely, answerable to Elias time.

[Page 102]After Christ, in Vrbanus time, all the Christians fell away, and then came vp the power and authoritie of Antichrist, for whom he made lawes. So that if wee consider these things well, we shall finde, that the godly haue alwaies been so fewe, and the outward policie of true Religion so darkened, that it could hardly bee discerned. This question being thus discussed, wee are to consider the time when Iob was afflicted. And if we examine things duly, we shall find this time to be before Moses. There bee slouthfull fellowes that say, the time cannot bee prooued when Iobs Storie fell out, As though, if any one should write Epistles or Orations, a good Scholler could not easily from the matter find out the time wherein hee should liue. In the Three and Twentie Orations made by Iob and his friends, there is mention made of the Creation, of the Flood, of Babell, and the Seuen­tie Families of Lot, of Sodom and his destruction, but nothing of the comming from Egypt: which being so famous a deliuerance, they would not haue omitted. For the Prophets continually rehearse it, and doe as it were make large Commentaries thereon.

Further, it must bee at such a time wherein Satan had the conquest ouer the whole world: for so Satan sayth, he had run ouer the whole world, and found none that feared God, and departed from euil: which affirmation cannot bee true, but onely when Israel was in Egypt: for then all the world but they, worshipped strange Gods, and of them Ezechiel sayth, None of the Children of Israel forsooke their Idols of Egypt. Therefore this must needes bee a maruailous Victorie which Satan had gotten. Besides, Iob himselfe sayth, O that God would answere, and trie mee. This had beene a foolish speech, if it had beene after Moses: for then his integritie should haue beene determined by Moses lawes. When the tongues are diuided, you haue Abraham called, and made a rare man. So when in Egypt all Religion was corrupted, you haue Moses borne, thereby to shew, that when Satan thinketh hee beareth most sway, the Lord in mercie will raise vp one to ouerthrowe his Kingdome.

The temptations of Iob must needes bee about the birth of Moses, when the lawe was made of killing the young Children, Satan possessing the hearts of the wicked, that all their care and studie was bent to the ouerthrowe of the Church, and when Aaron was borne but three yeares afore, there was peace: for wee doe not read that they were faine to hide him.

Thus much for the time.

[Page 103]THe place where hee dwelt, was Eastward. The Sabeans on the one side, the Caldeans on the other, and Canaan on the other, and he as it were in the middest. This Country is called Huts. God hath in his prouidence dealt so surely, that the verie heathen (if they bee mar­ked) will make plaine the euent of Gods promises. Nimrod hee goeth about to ouerthrow Sems blessing, and builds him a Tower, but God giueth it an ouerthrow. Afterwards Nachors Twelue Sonnes ouer­runne the land of Chush. Ismaels Twelue Sonnes they doe the like. Esau hath eleuen Dukes, and Eight Kinges, and eleuen Dukes againe, and that afore there was any King in Israel, as Moses speaketh, and they conquer Chush, and his Land. In Egypt, Chush his posteritie imagine by the multitude and strength of their Chariots and Horsemen, to re­uenge themselues of the Children of Israel: but the Lord ouer-whel­med them in the red Sea. When the Children of Israel are in the wil­dernesse, they of Canaan and their borders deale despightfully with them, and will graunt them no passage, thinking therby to starue them in the wildernesse: But the Lord by Iesus their Captaine destroyeth them all, euen to Canaan the youngest, according to the curse of Noah, And let Canaan bee his seruant. When the Iewes are carried away captiue to Babylon, there Chush his posteritie haue a great stroke, and seeme to ouerthrow Sems blessing. But God raysed vp Cyrus of Sem, and Darius of Iaphet, to ouerthrow the Babylonians, and therby com­forteth the Iewes, and prouideth for the building of the Temple.

Thus we see how God is still true in his promises, Cursed be Canaan a seruant of seruants shall he be. Iob, he goeth to Sems house for his pos­sessions, thereby shewing his religion, which would not enioy earthly possessions amongest those whome God had cursed. And wee may see in this, the law of nature obserued, that euerie one is to resort to his eldest brothers house.

Thus much concerning the place.

The next circumstance is, of what kindred he is.

HE is of Abraham by Keturah, for it is said, that he was the richest of all the men of the East. This cannot be meant generally: for no doubt the kings of the east exceeded him in riches. But if we take it of those of Abrahams house by Keturah, to whome Abraham gaue gifts, and sent them away, it is true. Besides, hee calleth his [Page 104] friends which come to comfort him, his brethren: for hee sayth, My Brethren are like Riuers of water. This were improperly spoken, if he were not of Abraham; he cannot be of Esau: for how could that then be true, that Esau I haue hated, being likewise cursed for despising the promise, if so rare a man for godlinesse and sinceritie, and that be­fore Moses, should be of Esaus kindred? Ieremie speaketh in his Lamen­tations in this wise. Lament. 4. Reioyce thou Edom in the Land of Huts. From hence some conclude, that seeing Huts is in the Land of Edom, and Iob of Huts; therefore he is of Esaus kindred, and not of Abra­ham by Keturah. This obiection, though it may seeme at the first sight of force; yet it is easily answered by marking the times: for many ages had passed betwixt Iobs age, and Ieremies prophecie. Esaus posteritie might at this time haue brought Huts vnder his subiection: but in Iobs time wee doe not reade hee had done so. And the scrip­ture makes plaine, that Abrahams Sonnes by Keturah, went and dwelt East-ward. And considering Iobs Religion, which no doubt was not embraced in Esaus house, we must needs thinke, notwithstanding this obiection, that Iob was of Abrahams kindred.

Thus much for the circumstance of his kindred.

ELihu, whome God approoueth, is of Aram by Milcah, who hath Bethuel, God is risen, the Father of Rebecca, and the Father of A­ram, of whome Elihu. These two names containe in them great Religion; for the rest of Nachors Sonnes, they signifie nothing. Here wee see Saint Paules rule true: If the vnbeleeuing man will dwell with the beleeuing woman, let them not depart: for the vnbeleeuing man is sanctified by the beleeuing woman. And I rather thinke that Milcah named these two, than Nachor: thereby to shew her faith in God, hauing ob­tained that prerogatiue at her husbands hand, for Nachor must needs learne Idolatrie from Terah his Father.

Wee may likewise obserue from Iobs kindred, what a care Abra­ham had, yea, euen in his old age, to teach his posteritie the law of God, seeing hee instructed Keturah and her Sonnes. And this care God af­firmeth, when hee sayth, Gen. 18. That hee cannot keepe secret from A­braham his Counsels, for he will teach it his posteritie. Therefore we shall find that this booke of Iob is a Commentarie on this sentence.

Now we come to the question and the summe of the Booke.

THe question is not concerning Adams fall, or the goodnesse and purenesse of workes: they doubt not of the Resurrection, nor of the Trinitie, nor of any other points of faith: but it is on­ly a Question of Practise. (that is to say) Whether a man which aboun­deth in wealth, and being brought to pouertie, can be in fauour of God? and whether God do so gouern the world, that those whom he loueth, he will suffer to see affliction. Iob is declared to be merueilous great, his blessings multiplied in his sonnes, in his daughters, in Sheepe, Oxen, Asses, and Cammels. He himselfe could not bee old: perhaps at this time sixtie yeeres: for they say they had then liuing el­der then his father, and after his temptation he liued 140. yeeres, and we must take heed we make him not to outliue Isaack. Now all his wealth is taken from him: himselfe in great miserie remembreth Iacobs storie going with his staffe and his scrip ouer Iordan, and by the re­membrance thereof comforteth himselfe, and confesseth, Chap. 1. Na­ked came I out of my mothers wombe, and naked shall I returne thither, the Lord giueth, and the Lord taketh away, blessed therefore be his name. Saint Paul in the 1. Tim. cap. 6. Tels him, that godlinesse is great riches, if a man be content with that he hath: for we brought nothing into the world, and it is certaine we can carrie nothing out. And the children of Israel euery yere when they came to offer, after the Priests had taken the basket of first fruits, and set it before the Altar of the Lord, were wont to say, Deu. 26. A Syrian was my father, to wit, Iacob, who went ouer Iordan with his staffe, and his bagge, and after he returned into Canaan, and being readie to perish, went downe into Egypt, and soiourned there with a small company, and grew there vnto a nation great, mightie, and full of people.

This confession was not miraculous in Iob. For the heathen could say thus much as they cōfesse in their Epigrams; that naked they came out of the earth, and naked they shall goe thither. Sathan touched his bodie, and left him him nothing free but the flesh of his teeth, and his tongue, that with his tongue he might by desperation blaspheme God. Suidas thinketh his torments endured seuen yeeres, by matters mentioned in his orations which likelihood could not fall out sooner, as that euery one mocked him and fleed from him▪ Then it was a great while after that his kins-men heard of his temptation, yet they could come, being Dukes and great men, and dwelling farre. When [Page 106] they come, they tarry seuen dayes without speaking any word: so great was his griefe vpon him, that all this while it droue them into an amazednesse. Then they begun to dispute with him.

Their disputations are true, and voide of oathes: they make mention of the Sabbath, the inueigh against adulterie, and other sinnes of the second table: they confute iustification by workes; they pray not to Saints departed, for Iobs recouerie. By their orations wee may easily learne to confute these fond opinions which Popery holdeth. His friends may seeme to stacker concerning his saluation, by reason of his rauing and speaking so doubtfully of the truth: for the which God condemneth him after, and asketh, Iob 38. Who is he that obscu­reth knowledge with many words?

Eliphas therefore beginneth thus: Chap. 4. Wilt thou be grieued if one assay to commune with thee? but who can hold himselfe from speaking? Thou thy selfe hast taught many, and hast strengthened the weary hands: Thou hast had great hope, patience, and confidence. And yet I can tell thee, thy case is very ill, and if thou dost not repent, thou wilt not be saued. For who euer perished being an innocent? Indeed the roaring of the Lyon and the voyce of the Lyonesse, and the teeth of the Lyons whelpes, are broken. You may see this euident by our victories against Chams house, though Nimrod seemed to rule like a Lyon. The Kori we haue likewise de­stroyed. But concerning Sems house, Nachor, Ismael, Keturah, do not they florish? What part of them is consumed? So you see the Ly­on perish for lacke of prey, and the Lyons whelpes scattered: but where was the vpright euer destroyed? And if you thinke this new doctrine, I pray you enquire of the former ages, and prepare thy selfe to search after their fathers, for wee are but as yesterday, and are ignorant. You shall see that the floode ouer-tooke the vngodlie. And so we are to thinke of them which liued wicked­lie afterward. But yet God will not cast away an vpright man, nei­their will he take the wicked by the hand. And how can you be in the fauour of God? the Saints doe not pitch their tents about you: for then the Sabeans and Caldeans had not spoyled your goods. The Angels do not waite on you: for then the wind had not ouerthrowne your house. Heere is none that careth for you: therefore you can­not bee vpright. But if you will seeke God, this is the way: confesse your sinnes and repent: For a thing was brought vnto me secretly, and in the thoughts of the visions of the night feare came vpon me, and there stoode one and I knew not his face, but I heard a voice which said, Shall man bee more iust than God? or shall a man bee more pure than his Crea­tor? Hee found no stedfastnesse in his Angels: how much more in them which dwell in houses of clay, whose foundation is in the dust, which shall be [Page 107] destroyed before the mother? And concerning affliction, it is not out of the dust, neither doth it spring out of the earth. But man is borne vnto trauell, as the sparkes flie vpward. To conclude: Blessed is the man whom God correcteth, therefore refuse not thou the chastisement of the Almightie: for hee maketh the wound, and bindeth it vp: and if thou wilt embrace this, this good will come of it. Thou shalt laugh at destruction; the stones of the field shall be in league with thee; and the beasts of the field, and peace shall bee in thy Tabernacle: and thy seede shalbe great, and thy posteritie as the grasse of the earth: and thou shalt goe to thy graue in a good full age, as a Kicke of corne commeth into the barne in due season.

Iob, He answereth, Chap. 6. Oh that my griefe were well weighed, and my miseries laid together! they would bee heauier than the sand of the sea: therefore my words are swallowed vp. And for my friends, this I say. He that is in miserie, ought to be comforted of his neighbour: But you, my bre­thren, haue deceiued me as the riuers in the south, which in the winter are blackish with yce, and when it is hote, dried vp. They that goe to Tema and Sheba waiteth for them, but they were confounded, so yee are like to them. You haue seene my fearefull plague and are afraid. Thus haue men forgotten the feare of the Almightie. Ye pretend counsell and comfort, but this is to haue me forget God. For if I be wicked, why labour I thus in vaine, yet if I wash my selfe with snow water, and purge my hands most cleane, mine owne clothes shall make me filthie. I know I haue sinned, and haue done wickedlie: but yet my faith assureth me, that God cannot be mine enemie, as you affirme: why then should he afflict me? and for my strength, is it of stones? or my flesh of brasse? Now whereas you say, that God punisheth the wicked, and tyrants come to destruction; who knoweth not this? For I know as much as you know, neither am I inferiour to you; yet this is not alwayes true that you say: for we see the wicked established, their houses are peaceable, and the rod of God is not vpon them. They send forth their children like sheepe, and their sons daunce, they take the Tabret and Harpe, and sodenlie they goe downe to the graue: for they are as stubble before the wind, and destruction commeth vp­pon them. But yet this you must also know, that he destroyeth the perfect and the wicked. Heere perfect is not meant a life void of sinne in the sight of God, but for outward actions void of hypocrisie. Concerning the wisedome of God, that it is vnsearchable, I confesse that likewise, aswell as you. For the siluer hath his vaine, and the gold his place, yron is taken out of the dust, and brasse out of the stone: hee setteth a bond for darkenesse, and the shadow of death. Out of the same earth commeth Bread, and vnder it is brim­stone found, the stones thereof Saphir, and the dust gold. There is a path that the fowle knoweth not, neither the crowes eyes hath seene, the Lyons haue not walked in it. But yet where is wisedome? and where is the place of vnder­standing? For which gold shall not be giuen of Ophir, nor the Onix, nor Za­phir. [Page 108] God vnderstandeth the way therof: for he weigheth the winds and the water by measure. When hee made a decree for the raine, and a way for the lightning of the thunders, then did he see it, and vnto man he said, The feare of the Lord is wisedome, and to depart from euill is vnderstanding. There­fore we are not to giue rules to God seeing all haue like euent together. Con­cerning my life, I was an eye to the blind; feete to the lame; a father vnto the poore; and when I knew not the cause, I sought it out diligently. I did neuer eat my morsels alone, the fatherlesse haue euer eaten with me. I haue not seene any perish for want of clothing; the loynes of him haue blessed mee, be­cause he was warmed with the fleece of my sheepe. I haue euer bene so carefull, that I would not offend the least childe: my countenance hath beene so sober, that I haue made a couenant with mine eyes, why then should I behold a maid? But yet, Oh that I were as in times past, as in the dayes of my youth, when my children were round about me, when vnto me men gaue care, and waited and held their tongue at my counsell, when my words dropped vpon them as the latter raine. If I laughed on them, they beleeued it not: my countenance hath euer beene so graue, for my iudgement it was not changeable as the moone, nei­ther did I flatter my selfe in secret. For my religion, I euer held this sure, that my Redeemer liueth, and that he shall stand the last man vpon the earth. But I pray you marke how the case is altered; They that are yonger than I, mocke me, whose fathers I haue refused to set with the dogs of my flocke, yet now I am their song, and their talke: my owne seruants flie from me, and my wife vseth reproch. To conclude, this is the summe: Oh that man might talke with God, & make answere to his Creator. Philo a Iew saith, that Dina Iacobs daughter was Iobs wife: he neuer meant so, but it is their manner in teaching their children, that where there be women mentioned vn­married, they say they were married to such whose wiues the Scrip­ture mentioneth not, that so their children might the better remem­ber them. Zophar & Bildads Orations were the same with Eliphaz, and they condemned Iob in the same manner. And heere we must obserue in the discourse of ciuile actions laid downe by Iob, that either he liued so, or that men should liue so. And Moses lawes afterward for policie are but an expressing of these.

Iobs speech is ended.

Now follow two Repliers, Elihu, and God.

ELihus beginning is modest, zealous and true. For, saith he, I am yong, and ye are ancient, therefore I was afraid to shew my opinion. For I said, The dayes shall speake, and the multitude of yeeres shall teach [Page 109] wisedome: and yet aged doe not alwaies vnderstand iudgement: yet I must confesse there is a spirit in man, but the inspiration of the Almightie giueth vnderstanding. You haue condemned Iob, because God hath cast him downe. I will not iustifie him; Yet I will not reprooue him after your manner. I will therefore thus reprooue him.

You said Iob in the 13. chapter, Oh that a man might dispute with God. Behold, I am vnto thee in Gods stead, and am formed of clay: and behold, my terror shall not feare thee. You haue said, I am cleane without sinne: he hath found occasions against me, & hath put my feete in the stocks. But I will tell you, O Iob, striue not against him: for he is greater than man: he speaketh once or twice; as, THE SEEDE OF THE WOMAN, SHALL BRVSE THE HEAD OF THE SERPENT: and blessed be the God of Sem: & openeth their eares euen by corrections. If then there be a messenger, or an in­terpreter one of a thousand, to shew man that his righteousnesse consisteth one­lie in the fauour of God, that he may say, I haue sinned, I haue peruerted righ­teousnesse, I haue suckt vp folly like water, and where I know not, teach thou me, O Lord; then shall he haue a reconciliation, and then shall his righteousnes be restored vnto him.

Then God replieth out of the whirlewind, and asketh, Where is hee that obscureth knowledge with many words? For Iob should haue shewed the purpose of God in destroying the vpright and wicked together, and not spoken doubtfully of it. And God sheweth him from the story of the Creation, and the excellencie of the Creatures, his vnspeakable wisedome.

Then Iob answereth, I am vild, I will lay my hand vpon my mouth; I know thou canst doe all things: and I haue spoken things I vnderstand not: therefore I abhorre my selfe, and will repent in dust and ashes.

Then the Lord accepteth Iobs faith and repentance. And as high Sacrificer, he sacrificeth for his three friends. And God blesseth him more now, than at the first. Where it is translated that Iobs wife should say, Curse God and die, it cannot be so: But the meaning is, Blesse God and die, flowting him as if she should say, See to what your purenesse and precisenesse is come to, euen to blesse God and die. Had it not beene better for you to haue liued, and enioyed prosperity, as others? This patience of Iobs, is repeated in the Epistle of Saint Iames, chap. 5. In the Epistle to the Romanes, Saint Paul prooueth, that the Gentiles were cut off, that the Iew might come in; and now the Iewes, that the Gentiles, and concludeth out of Iob, who gaue to God first, that he might be recompensed? And Aristaeus a heathen writer, making a description of the storie of Iob, saith, hee was tempted aswell by the diuell, as by his neighbours.

Thus much for Iobs Storie.

2433. Moses borne.

HEe is the seuenth from Abraham, a new Henoch, another re­sembler of the Sabbath.

Henoch walked with God, so did Moses.

Henoch was a preacher of righteousnesse, so was Moses.

Henoch was a Prophet, so was Moses.

At his birth hee was hidde in an Arke, and thereby saued from the waters. The Hebrew word is the same, with it whereby Noahs Arke is signified.

Concerning his kinred: he was an Hebrew, of the Tribe of Leui. Philo-Iudeus calleth him a Chaldean, hauing relation to Abra­ham who was called out of Vr of the Chaldeans to Canaan. Dio­dorus Siculus calleth him an Egyptian: for he regarded the soile where­in he was borne, and not his familie.

His name Moses signifieth, Drawe out, as one drawne out of a poole of water. In the eighteene Psalme, this word Moses is vsed of Christ, in these words, My soule is drawne out of many waters. In the Hebrew there is a liuelie reference one to another, which cannot bee expressed in the English. The Grecians call him Mousche, which is to take out of the waters, penning both to one purpose, the notation common to both names. If the question be demanded, Whether Moses or Mousches be his name in right: it is certaine in the text, it is Moses: but an expounder is free to vse whether he will for explanation.

Pharaoh maketh a bloodie law to kill all the yong children. Where­vpon Moses is cast into the flags: whom Pharaohs daughter comman­deth to be kept. Exod. 2. Wherein we may see the louing kindnesse of Leui recompensed with a rare blessing from God, seeing Moses is of his Tribe. Amram saued him, not fearing the Kings displeasure, this is confirmed in the Epistle to the Hebrewes. By faith Moses when he was borne, was hid of his Parents three moneths, because they saw he was a proper child; neither feared they the Kings commandement. Exod. 1. Heb. 11.3. This speciall preseruation may shew that it is of grace, and not of na­ture, that we haue a deliuerer from Egypt.

Moses mother is Iochebed, Leuies daughter, Aunt to Moses father, sister to his Grandfather. At his birth she is 100. yeeres old: so we see a new comparison with the birth of Isaack, which was a child likewise of promise. This being strange & not vsuall, will no doubt stirre vp the [Page 111] people to enquire and search what the end of him should be, whose birth is so famous.

Iochebal signifieth the glory of God. Amram, High.

THe Prouidence of God so disposeth the tongues of the Parents, that the names of the children expresse the glorie of God to bee performed, afterwards by their actions.

The Hebrewes commend Iacobs sonnes for not giuing names after the manner of the Egyptians, while they were in Egypt. The reason of this may be rendred, Because that in Egypt they were ill vsed, and therefore hated the Egyptians. In Babylon they were well vsed vn­der the Persians, and therefore they haue many Persian names, and there did learne so the tongue of Babel, that they began to forget their owne. The vse of this is very great against the Turke, for to prooue from whence he first came, and thereby to perswade him to embrace the religion of his first Parents.

The hatred towards Chams house, appeareth in Shesan that married one of Iuda. The story whereof hath beene mentioned before in the storie of Ismael the Egyptian.

The Iewes call themselues Hebrewes, to keepe the storie of Heber in remembrance.

Concerning Moses education, God so prouideth, that hee is brought vp for the sonne of Pharaohs daughter. He is instructed in all the lear­ning of the Egyptians, which was the Mathematicks, and other hu­mane arts. The ouerflowing of Nilus compelled them to be skil­full in Astronomie. His Arithmeticke and Geometrie is apparant in the Tabernacle, and things therein appointed: For though God gaue him instructions, yet it could not be that hee should performe them without taking great delight in the proportions themselues, which could not bee without great skill in the arte. In the candle­sticke the Iewes reckon fortie two peeces, sixe seuens, so you haue in this proportion the remembrance of the Creation, and of the Sabbath, and of those holy men who were speciall Seuens. Basile in his Treatise vppon the Creation affirmeth, that there was one, to wit, Moses the seuenth from Abraham, vppon whom after a sort the Iewes should depend. God giueth likewise to the heathen the knowledge of these things, that thereby looking to the Crea­tion, they may admire his eternall wisedome, and worship him [Page 112] as Creator. And Moses himselfe so layeth them downe, that a heathen by his skill in these arts may vnderstand the reason of them. The summe of all is, God saueth the world by Christ, and vseth all humane knowledge; as a seruant to teach the Redemption by Christ. So Saint Paul speaketh in the acts, that all his doctrine was nothing but Moses, and the Prophets; and theirs nothing but Christ. In that sence likewise, the Greeke tongue perteineth to Christ.

Moses knew that hee should bee a deliuerer, and therefore see­ing an Egyptian misvsing an Israelite, hee killeth him. Afterwards hee seeth two Hebrewes striuing together, and hee commeth to them, and telleth them, they are brethren, why then should they bee at variance? They vpbraide him with the slaughter of the Egyptian. Hee thought, they would haue knowne him their deli­uerer. But hearing that this was knowne, hee fleeth into the land of Madian. Of this Saint Paul speaketh in the Epistle to Hebrewes cap. 11. By faith Moses refused to bee called the sonne of Pharaohs daugh­ter, and chose rather to suffer affliction with his brethren, than to enioy the pleasures of sinne, which last but for a season. Thus Moses at fortie yeeres old sheweth himselfe a true Christian. Hee marrieth Zephora: Marie, shee despiseth her, because shee was of Chush: but indeed she was of Abraham by Keturah: for Madian one of her sonnes ouer­runneth Chush, and so inioyeth the blessing by being of Abraham, that Cham should be a seruant of seruants to Sems posteritie. There­fore Zephora not inferiour to Marie, Maries sinne for despising her was very great, yea though it were of ignorance. But if shee knew her generation, and then through malice contemned her, her sinne was so much the greater. But whether shee vsed her ill of malice, or ignorance, wee cannot tell: this wee may be sure of, her sinne was haynous in the sight of God, therefore shee was a leaper.

Moses ordeined of God to feed Israel, was now a shepheard, and kept the sheepe of his father in lawe Iethro Duke of Madian, where Christ appeared to him in a flame of fire in a bush of thornes, who afterwardes in the dayes of his flesh hauing fulfilled Moses, and conquered Satan, is crowned whith a crowne of thornes, euen with the same kinde of plant wherein hee appeared, when hee called Moses. Cle. Alexandrius. Philo a Iewe is verie vsu­all in the comparison betweene a shepheard and a King. And Homer maketh King Agammenon the, shepheard of the people. For as sheepe will followe headlong through the gappe which the first brake, though it bee euen to their perishing: so is the rage [Page 113] of the people strengthned by errour and blindnesse of their nature Thus you see the plainesse and sweetnesse for pleasure of these fortie yeares.

Moses after this, is sent by God to Pharaoh with an Ambassage, which hee confirmeth by diuers miracles, whereof Pharaohs Enchaunters did some the like. This is applyed of Saint Paul against the Antichri­stian Heretickes: as Iannes and Iambres resisted Moses; so they resisted the truth, but their madnesse shall bee made manifest to all men, as theirs was. 2. Tim. 3.

Pharaoh is plagued with Ten seue­rall Plagues.

The First plague.
The waters are turned into blood for Seuen dayes, that they might bee punished for the death of the children, which Pharaoh caused to be drowned in the Riuer: that they might knowe, that wherein one sin­neth, therein hee shall be punished.
The Second plague.
Frogges are ouer all the Land of Egipt. The Antichrists haue spirits like Frogges.
The Third plague.
The dust bringeth Lice. This the Magitians of Pharaoh could not doe; here their madnesse is made knowne. They cry, that Moses wrought by the finger of God. That Christ vseth against the Egyptia call pha­risees. Mat. 12. If I by the finger of God cast out Diuels, &c.
The Fourth plague.
Sundrie Swarmes of diuers Vermine plague the Egiptians. So Ap. 9. the Antichristian Idolatrers are likened to Scorpions, & are plagued with stinges of Scorpions.
The Fifth plague.
The Egiptians Beasts die of the Plague. So Ap. 16. the Romane beast both causeth plague, and is plagued.
The Sixt Plague.
Byles are vpon the Egyptians, men, and beasts. So Ap. 16. sore and grieuous byles are vppon those that beare the name of the beast, and worship his Image.
The Seuenth Plague.
Hayle and fire falleth vpon man and beast, and on the grasse in the field. So Ap. 18. In the rising of the Antichrist, is haile and fire mixed with blood, and in Ap. 16. great haile falleth vpon man, so that men blas­pheme God for the stroke of the haile.
The Eight Plague.
Locusts are ouer all Egypt. So Ap. 9. out of the smoke of Papistrie went forth Locusts ouer all the earth.
The Ninth plague.
The Egiptians were Three dayes in darkenesse. So Ap. 16. the King­dome of the Beast is made darke, and they bite their tongues for sor­row, and blaspheme the God of heauen, but doe not repent them of their workes.
The Tenth plague.
The Fourteenth day of Nisan in euerie house of the Egiptians some one is slaine. So Ap. 19. a greater slaughter, and more generall, so that all the fowles of the ayre are called to take the Carkasses.

By Faith they ordayned the Passeouer and the effusion of blood, least he that destroyed the first borne, should touch them. Heb. 11.

Christ our Passeouer is offered for vs, therefore let vs keepe the Feast. 1. Cor. 5.

Now follovveth the deli­uerance out of Egipt.
Moses bringeth Israel out of Egipt. 2513. Exod. 12.

FOure hundred and thirty yeres after the promise giuen to Abraham, as Exod. 12. 430. when the foure hundred and thirtie yeares were expired, euen the selfe-same day departed all the host of the Lord out of the Land of E­gipt.400. This foure hundred hath relation to the time that Ismael and Hagar were expelled. Abrahams house for Ismaels flow­ting of Isaack. Here is the performance of Gods promise to Abra­ham, Gen. 15. Thy seede shall be in a strange Land foure hundred yeares, but the people whome they shall be in bondage to, will I iudge, saith God. Which was made plaine in the ten plagues of Egipt, and in the ouerwhelming of Pharaoh, and his Chariots in the red sea, as Exod. 14. and Psal. 78. Maruailous things did the lord in the sight of our Fathers in the land of Ham, euen in the field of Zoan, he diuided the Sea, and let them go through, he made the waters to stand on an heap, and led forth his people like sheep, and carried them in the wildernesse like a flocke. And Psal. 114. When Israel came out of Egipt, and the house of Iacob from among the strange people, Iudah was his Sanctuarie, and Israel his Dominion. The Sea sawe that, and fledde. Iordan was driuen back: this was performed at the beginning of the Law. The Mountaines skipped like Rams, and the litle hils like yong sheep, &c. And Psal. 105. Egipt was glad at their departure, for they were affraid of them. And Psa. 106. He rebuked the Red Sea, and it was dryed vp: he led his people through the deepe, as through a wildernesse. As for those that troubled them, the wa­ters ouer-whelmed them, and there was not one of them left. Then the chil­dren of Israel beleeued his words, and sange praise vnto him. But within a while they forgat his workes, and would not abide his counsell: but lust came vpon them in the wildernesse, and they tempted God in the desert. And Psa. 78. They forgat what he had wrought in Egipt, and his wonders in the field [Page 116] of Zoan: How he led them in the day with a cloud, and all the night through with a pillar of fire. Hee claue the hard Rockes in the wildernesse, and gaue them drinke thereof: hee brought waters out of the Stonie Rocke, so that it gushed out like the Riuers. But they prouoked the most highest in the wilder­nesse, and tempted God in their harts, saying, Shall God prepare a table in the wildernesse? He smote the stonie Rocke indeed, and the streames flowed with­all: but can he giue bread also, or prouide flesh for his people? wherewith the Lord was wroth, so hee rained downe Manna from heauen. So man did eate Angels food, for hee sent them meat ynough. At their desire, he brought quailes, and hee filled them with the bread of heauen, hee rayned flesh vppon them as thicke as dust, and feathered fowles as the sands of the sea, he let it fall amonge their tents, euen round about their habitation: so they did eat and were filled, for hee gaue them their owne desire, they were not disappointed of their lust: but while the meat was in their mouths, the heauie wrath of God came vppon them, and slue the wealthiest of them, and smote downe the cho­sen men that were in Israel. But for all this, they sinned yet more. Againe, psal. 106. They angred Moses in their Tents, and Aaron the Saint of the Lord. So the earth swallowed vp Dathan, and couered the congregation of Abiram, and the fire was kindled in their companie, the flame burnt vp the vngodly. They made a Calfe in Horeb, and worshipped the moulten Image. Thus they turned the glorie of God into the similitude of a Calfe that eateth hay. So he sayd, he would haue destroyed them, had not Moses his chosen stand before him in the gappe, to turne away his wrathfull indignation; yea, they thought scorne of that pleasant Land, and gaue no credence to his words, but murmured in their Tents, they ioyned themselues with Baal Peor, and eat the offerings of the dead. Thus still they prouoked God vnto anger with their in­uentions, and the plague was great amonge them. But Phinees stoode vp and prayed, and the plague ceased, and that was counted to him for righteousnesse throughout all posterities for euer. They angred him also at the waters of strife, Exod. 17. Numb. 20. so that he punished Moses for their sakes, because they prouoked his spi­rite, so that he spake vnaduisedly with his lips.

Neuerthelesse, he thought vpon his couenant, and pitied them according to the multitude of his mercies, as appeareth, 2. Esdr. 9, Thou camest downe vpon Sinay, and spakest to them from heauen, and gauest them right iudge­ments, true Lawes, good Commandements and Statutes, and declaredst vnto them thy holy Sabbath, and commaundedst them Precepts, Ordinances, and Lawes by the hand of Moses thy seruant, and gauest them bread from heauen when they were hungry, and broughtest forth water out of the Rocke for them when they were thirstie, and promisedst them, that they should goe in and take and possesse the Land: but they were proude, and became obstinate and heady: but God forgaue them, and was gracious and mercifull, patient, and of great goodnesse, and forsook them not, although they made a moulten Calfe, and said, [Page 117] These are our Gods that brought vs out of the Land of Egipt, and did speake blasphemously, yet hee forsooke them not in the wildernesse according to his great mercie. Fortie yeares long made he prouision for them in the wilder­nesse, so that they lacked nothing, their clothes waxed not old, and their feete swelled not.

In this Fortie yeares of their being in the wildernesse, many things are to be vnderstood. God chose these Forty, that all the world might knowe of the Redemption by Christ. It standeth of Foure Tens.

This time is made more famous by the Storie, wherein a speciall thing is to be obserued: that in all these Forty yeres you haue but three yeares storie and a halfe. And thus it is cast: One yeare is spent in the Tabernacle, halfe a yeare after, the Spies are sent to view the Land. Vpon their Storie God sweares, that they shall not enter into his rest. From thence you haue no Storie, till the two last yeares of the con­quest of Ob, and of Maries death. This, one would not thinke of, if the bare Storie did not compell him. For comparison with this three yeares and a halfe, I will speake more hereafter.

You haue in the wildernesse the Lambe, which represented Christ; and Manna, which Christ expounds in Ioh. 6. I am the true bread that came from heauen. Your Fathers did eat Manna, and are dead, hee that eat­eth of this bread, shall liue for euer.

The Rock, signified Christ▪ The lifting vp of the Serpent, his death; Balaam he prophecieth of Christ, There shall come a Starre from Iacob,Numb. 24. and a Scepter shall rise from Israel. Kittim and Assur shall afflict Heber, but they also shall come to destruction at the last. This prophecie be­gins in the sixt yeare of Ezechias.

THe time was in the Moneth Abib, which Moneth containeth part of March, and part of Aprill. The Seuentie Interpreters call it Tanda, the Moneth of greene blades: for about this time of the yeare corne beginneth to shew it selfe aboue the ground. Their yeare before this began in September, answerable to the Creation, which prooueth the time of Adams creation to bee then. For this Moneth is the seuenth Moneth, but now commaunded to bee the first.

The alteration of this old yeare, by commanding the keeping of a new yeare as a remembrance of their deliuerance out of Egypt, teach­eth plainely the Redemption by Christ, whereof this deliuerance out of Egypt was a figure. And this teacheth vs further, that Moses Lawes had not their end only in policy, but that their chiefe scope was Christ. The passeouer likewise made this plaine: for they were to choose the Lambe the Tenth day of the first Moneth; in which Moneth they [Page 118] came out of Egypt, and on the Fourteenth day hee was to bee slaine. The Foure dayes respite betwixt the choosing and the killing, admo­nished them, that the matter now to be perfourmed was verie weigh­tie, and therefore they were deepely to consider it: for now was the action and summe of all saluation in handling.

In the seuenth Moneth, and the first day of the moneth, they had the feast of blowing the Trumpets. The tenth day of the seuenth Moneth was the feast of offering Sacrifices, an holy conuocation to humble them to the Lord. The Fifteenth day the feast of Taberna­cles or Cottages, to keepe in remembrance thereby the dwelling of the children of Israel in boothes in the wildernesse. The vse of the Passeouer was, to assure them, that God would be their defence, see­ing, according to the promise made to Abraham, after Foure hundred and thirtie yeares, they were brought out of Egypt, and that Christ their Passeouer was to be offered vp in fulnesse of time. When Christ was crucified, this was perfected and finished: hee was crucified at Easter.

The Iewes thinke, that the world shall end at Easter: for then they came out of Egypt, and then was their yeare altered. And in the song of songs this is expressed, Behold, the winter is past, the voice of the Tur­tle is heard in the Mountaines, the figge-tree hath brought foorth her young figges, Come, my beloued, arise and come away my Loue, my faire one, Cant. 2. From this place they gather the end of the world. Christ in the Gospell seemeth to allude to this in this sort: Behold, saith he, the Figge-tree and all trees, when they now shoore foorth, yee seeing them, know of your owne selues, that summer is neere; so likewise when yee see these thinges come to passe, knowe that the Kingdome of God is neere. Luke 22.

There is nothing in the Bible contrary, or to confute this; And see­ing it is yet to come, it may verie well be so. Christ was answerable to these figures: for he died at Easter: &, though before the Iewes would haue killed him, yet they could not lay handes on him, for his houre was not yet come. Hereby we are now occasioned to returne to the Passeouer.

The Pascall was killed on a Fryday. Codomanus saith, that name signifieth a passing ouer, because God that night passing ouer the Hebrewes, did kill the first borne in Egypt.

This Pascall was a Kidde, or a Lambe, figuring Christ the Lambe of God, which should take away the sinne of the world. Iohn 1.

It ought to bee without blemish, because that wee are redeemed from our vaine conuersation giuen from our fathers, not with corrup­tible things, gold or siluer, but with the precious blood of Christ the [Page 119] Lambe vnblemished, and vnspotted, appointed from the beginning of the world, shewed in the last times. 1. Pet. 1.18. No bone of the Lambe might bee broken. Because of Christ no bone should be bro­ken, and when Christ was crucified, the theeues legges were broken, but into Christ his side a speare was thrust. Ioh 19.

It was eaten in the euening, at that time the promise was giuen to Abraham. At that time came the Iewes from Babell: at that time Christ celebrated his last Supper.

It was eaten of the circumcised onely: because Christians should bee all circumcised in heart, for they doe eat his flesh, and drinke his blood.

The loynes of the bodie should bee girded, because the loynes of our minds should be gyrded, not setting our mindes vppon treasure in Raamsees, where wormes corrupt and rage; but should be as men looking for their Lord, when hee shall returne from the marriage.

At that time for Seuen dayes they did eat vnleauened bread, as their mindes should take heed of the sower leauen of pharisey call doctrine. Mat. 16. for a little leauen sowreth the whole lumpe of dowe. So we must remooue away the old leauen, that wee may become a newe lumpe, as wee are vnleauened. Therefore let vs keepe the old feast not with the old leauen of wickednesse and maliciousnesse, but with the vnleauened bread of sinceritie and truth: for Christ our paschall is offered for vs, 1. Cor. 5.7.

It was to be killed, and his blood sprinkled, and to bee eaten all saue the fat, and the kidneys. Thereby to teach vs, that the naturall man sauoureth not the things which are of God. This Saint Paul expounds, Heb. 9. The blood of Christ purge your consciences from dead workes, to serue the liuing God.

It was eaten with bitter hearbs: to shew, that such is the practise of Religion.

The time of this was when the Moone was at the full, and in the Spring of the yeare. This time is the pleasure of the whole yeare: so is Christ to those, who haue grace to thinke on him aright.

The agreement of all these, must needes make a Turke, a Christian: for it is impossible, that either by the wit of man, or by chaunce, these things could haue so come to passe.

The Iewes had in their Passeouer, the

  • Lambe,
  • Bread, and
  • Wine.

Christ instituting his last Supper, endeth the eating of the Lambe, [Page 120] because he offered vp his owne bodie, as a full bodie of all shadowing Sacrifices, and kept Bread and Wine to bee a remembrance hereof. Hee was the true Lambe, as hee saith, Ioh. 1. Behold the Lambe of God, which taketh away the sinne of the world. So hee testifieth of himselfe and altereth it, because now the full and whole Sacrifice being offered vp, all Sacrifices were to cease according to Dan. 9. where it is sayd, Christ the King, the Holy of Holyest shalbe killed, and shall end the Sacrifice and Ob­lation, and seale euerie vision and prophesie. Neither shall the blood of Buls or Goats any more auaile to the clensing of sinne: But the blood of Christ onely that Lambe vnspotted, whose blood shall purge our consciences from dead workes, to bee sanctified by his righteousnesse to the seruing of the liuing Lord, who hath layd downe his life for his sheepe; and being dead, raised himselfe vp again, as one hauing pow­er ouer death, hell, and victorie.

NOw for the popes Transubstantiation: besides that it is repugnant to sence, it cannot be spoken in Hebrew, and in Greeke onely by fayning and inuenting of new termes. Reall is no word, seeing it com­prehends many things, as well as a bodie. Yet Christ is truely present to those which embrace him by faith.

It is sayd, that this commaundement of embracing Christ, is the first: for if this were not, the other were to small purpose.

Now that the Iewes should not be amazed at sixe hundred and thir­teene Lawes; seuen weekes betweene their comming out of Egypt, and the giuing of the Lawe, were allowed them for meditation. And yet as they made nothing of the Lambe; so Antichrist treadeth vnder foot the sufferings of Christ.

This Commandement of thy God, they brought out of Egypt. Cle­mens Alexandrinus saith, That Egypt is a signe of the wicked world: therefore euerie man must looke by the Redeemer to bee deliuered.

And wee must remember Moses Law, You shall not doe after the man­ner of the Nations from whence ye came, nor whither you goe.

Concerning the Ceremonie of

  • Sitting
  • Standing

at the Passeouer.

This is the consent of the Iewes: they of fit yeares did sit: Those which were young did stand, vnlesse they were bidden to sit. At the first instituting of the Passeouer the gesture was prescribed, being fit for them, who were presently with speed to passe away. When it is repeated againe when they are in the Land, this action is left out. [Page 121] Christ sat with his Apostles after the manner of the wild Irish, on the ground. From this we may gather, that it is left to the circumstance of time and place, and which fitteth best in discretion, the manners and comlinesse of the Countrey. Therefore the best is, that which the common weale alloweth.

Fiftie dayes after his ascention, Christ sendeth downe his spirit. And thereby maketh the preaching of the Gospell, equall in maiestie to the giuing of the Law. Concerning the day, no day is prescribed, therefore the Church thought good to appoint the first Sabbath after the full moone.

For Easter, mention is made of the Lords day in the 20. Actes. 1. Cor. 16. in cap. 1.

The next thing to be handled, is the giuing of the Law.

GOd calleth simple men out of Egypt, and willeth them to heare and iudge of his Lawes, and telleth them, Heare Israel, I am the Lord thy God, which brought thee out of the land of Egypt, &c.

In this first sentence, you haue the Gospell taught in these wordes, Thy God. For by this is vnderstood the Redemption by Christ. For though God in respect that he is Creator, is God both of the wicked and the Godlie, yet he neuer calleth himselfe, The God of the wic­ked. Hitherto is all the Lawe referred. For all the prophesies in Christ are Yea, and Amen.

This entrance to the Law by the Gospell, is exceeding necessarie. For seeing, if we behold the infinite maiestie of God in our weaknesse, there is no cause but of trembling and feare; it pleaseth God in the face of Thy God the Redeemer, to shew himselfe fauourable and re­conciled, whereby we may approch with boldnesse. Yet this do­ctrine of the preaching of the Gospell in the Law, hath beene verie much doubted of, and hath beene thought erronious.

But I will aske them. Seeing the Law comprehends all righteous­nesse, and there is no righteousnesse but which is there commanded; if to beleeue in Christ, which is the Gospell, is not there commanded, to doe it must needs be sinne. And Saint Paul for commaunding be­leife in Christ, had bene by law lawfully put to death, if Moses in his law had not commaunded it. All our men which write Catechismes, do apply the Sabbath and the Sacraments together, & so against their wils they confesse that the doctrine of the Sacraments is in the Law. Saint [Page 122] Paul, if he were demaunded this question, would answere to this as Christ himselfe doth. The Pharisees demand of Christ, Which is the first Commandement? He answereth them, & demandeth another question, Whose sonne is the Messias? They answere, Dauids; If he be Dauids sonne, how then doth he in spirit call him Lord? For if he be his Lord, how is he then his sonne? And thereupon because the Iewes vnderstood not this, he pronounceth against them a great many of Woes. This is yet thought doubtfull, seeing the Creed hath beene taken for a distinct and diui­ded thing from the Law. But if they marke, they shall finde the verie same taught in the Creed, which is taught in Heare Israel thy Lord thy God. For, I beleeue in God the Father Almightie, and in Iesus Christ his onely sonne our Lord, hath the very same sentence with the former, Heare Israel I am the Lord thy God. And surely they little know what they teach, that doe not in such reference applie the Lawe and the Gospell together.

God deliuereth the Law in this sort.

1 I Am the Lord thy God, which with a mightie hand and stretched-out arme, shewing my wonders in the land of Egypt, haue brought thee out of bondage. It is therefore reason, that seeing I onely haue done these things for you, that you reuerence no Gods, but me. And seeing I neuer shewed my selfe in any bodily apparance, and the Creatures doe but in a sort expresse my infinite power and wisedome; it is rea­son that you should not after the manner of the Nations which I de­stroy, make any image to represent my glory. And seeing that hee 2 hath commaunded Holinesse, because he himselfe is Holy; therefore we must take heed of foolish and vaine calling and talking of the name of God. Now, for as much as these things may the better be consi­dered, 3 hee hath appointed a day of Rest, that thereby calling to mind the Creation, the fall, and restoring, we may sanctifie the Lord in our soules. And hath appointed it the seuenth day, because we should 4 keepe in memorie how God rested from Creating, and thereby learne that the true knowledge hereof is the Rest, and life of the soule. But seeing these things cannot be done without mainteining of poli­cie; therefore it is commanded, that their should bee honour giuen 5 to Superiors, as to Fathers, and loue performed by them to subiects 6. 7. 8. as to children, which is preserued, if Murther, Adulterie, Theft, 9. 10. False witnesse, and an vniust desire of th [...] which is not ours, be auoided.

These Lawes are so certaine and plaine, that the heart of the sim­plest [Page 123] cannot but acknowledge them righteous. For they may see like­wise how one commaundement dependeth of another, as lincks of a golden chaine. The Cabalists say, that these lawes were giuen to man for the sinne of the serpent: that is to say, not for vs to accomplish, for wee cannot attaine thereto, but to shew vnto vs how farre the infecti­on of that venome hath carried vs away from that duetie which God requireth of vs: which end of the lawe is greatly enlightned into vs by the comming of the Messias, in that he teacheth vs that the Lawe is not satisfied with an outward and Pharisaicall obedience by hypo­crisie, but by the vncorrupt obedience of the heart, and by the ac­knowledgement of our disobedience. And Moses and the Prophets commaunded circumcision of heart, the offering of prayse and o­bedience, and to abstaine from vnhallowing the Sabbath day with vnrighteousnesse: therefore the seruice which God requireth by the Law is spirituall, as the reward which wee ought to looke for is spi­rituall.

You are also to note, that there was seuen times seuen dayes af­ter the eating of the Lambe, before the giuing of the Law. Where­by wee may know, that God careth not for ciuilitie without the knowledge of Christ: though the contrarie bee taught, that it is ynough, so wee bee ciuill in life, though our mindes neuer thinke of the eating of the Lambe. But if wee will liue godlie indeed, all our care must bee to esteeme highlie of those rules which concerne the teaching of the Redemption By Christ. For it is no commendation to liue ciuilly, though a sinne to misse in con­uersation. And yet this honest behauiour amongst all men, must not be neglected.

Where it is said, Sanctifie your selues, for to morrow is the Sabbath: If it bee demaunded, how the Iewes could vnderstand this, it may thus be answered.

God so spake, that a childe may vnderstand it. For Adam fell in Paradise the sixt day, and sacrificed the seuenth: which is as much as Moses speaketh heere. This is the consent of the He­brewes.

There is a Question. Whether Ioseph in Egypt, and the Iewes in Babylon did keepe the Sabbath? For any thing that I can finde, they did it not publiquelie. Peraduenture Ioseph might doe it priuatlie in respect of his owne conscience, but not o­therwise. And for the keeping of the Sabbathes by the Iewes in Babylon, wee haue an expresse example to the contra­rie.

[Page 124]There was a feast at Shusan, which was on the Sabbath day, which feast the Iewes likewise did solemnize: immediately vppon that, there was a decree to destroy the Iewes.

The Chaldee paraphrast expounds it to be for the contempt of the Sabbath. Iob in his booke expounds this commaundement of hono­ring Father and Mother, by shewing how contumeliously those did vse him, whose Fathers he would not haue set with his dogges. Saint Paul sheweth, that this is the first commaundement, that hath a pro­mise annexed, shewing thereby, that we are to be dealt with like chil­dren, by allurements to embrace common ciuilitie: such is the per­uersenesse of our nature. Ieremy telleth the Iewes, that if they will keep their Sabbaths, they shall not goe into captiuitie. He thereby meaneth, that by the true keeping of the Sabbaths, they must learne all religion. For they must remember Adams fall▪ and the restoring by Christ, and then the instituting of the Sabbath. Then must they come to Sem, and Abraham, and the promise, and the offering vp of Isaack, which was a figure of the Lambe slaine from the beginning of the world, and so through the Stories of the Scripture.

The Law is vsually diuided into two Tables, the

  • First,
  • Second.

The Foure first Commaundements, concerning God.

The sixe last, concerning man.

The end of the Law is Christ, which is excellently set downe in the Epistle to the Hebrewes, which Epistle begins in this sort.

At sundrie times, and in sundry manners, God spake in the old time by the Prophets. As to Adam, The Seed of the woman shall break the head of the Ser­pent. To Noah, Blessed be the God of Sem. To Abrahā, In thy seed al Nations in the earth shall bee blessed, &c. And now last by his Sonne, whome hee hath made heire of all things, by whome hee made the world: [...] who being the bright­nesse of his glorie, and the Character of his substance, sustaineth all thinges, by whome the world was made, farre aboue all Angels. For in the begin­ning, O Lord, thou establishedst the heauens: they will perish, but thou doest remaine: And the Angels, they are but thy mi [...]istring spirits, for their sakes which shall be heires of saluation.

Now if euerie transgression and disobedience receiued a iust reward, how [Page 125] shall we escape if wee neglect so great saluation? It is easie to make triall hereof. For the world was made in the beginning to obey man, the Angels receiued damnation for despising this, and in respect hereof, Dauid sayth, What is man that thou shouldest be mindfull of him? thou hast made him a little inferiour to the Angels, that thou mightest crowne him with glorie, and honour.

And it was necessarie that Iesus should take vpon him the seede of Abraham, and so be made inferiour to the Angels by suffering death, that so hee might bring many Children to glorie, and through death destroy him that had the power of death, and by this victorie ouer the Deuill be crowned with glorie and honour, and haue all things put in subiection vnder his feet. And by these his sufferings, hee was made like vnto his brethren, that hee might be mercifull, and a faithfull high Priest in things concerning God, that hee might make reconciliation for the sinnes of the people. Moses was a faithfull witnesse hereof: and they that beleeued him not, but disobeyed, were plagued in the Wil­dernesse. Therefore while it is called to day, harden not your hearts, least hee sweare, They shall not enter into my rest.

This Doctrine was further made plaine by Aaron, the Annointed of the Lord, whose office was to offer for his owne sins, and the sinnes of his brethren. But his office ceased. This ceasing was figured before in Melchisedech, blessing Abraham, when Leuie was yet in Abrahams loynes, and therefore aboue Abraham▪ for the lesser is blessed of the greater, to whom Abraham gaue tythes, therefore the Iewes must goe to a higher Religion, than to the Lawe: and Thy God contayneth more than ceremonies.

Wee shall see this cleare by the Tabernacle: in the which wee are not to speake of the particular Ceremonies, but of those cheefely which as referred to Christ.

In the Tabernacle there were two places

  • the Holy,
  • the Holy of holiest.

The Holy was called the Sanctuarie of this world, wherein were the Candlestickes, Table of shew-bread, &c.

The Holy of holyest did represent the state of heauen, in which was the Arke of the Couenant of God. In which Arke there was reserued as a memorie for all posterities; a potte of Manna, Aarons Rodde that alwayes flourished, and the Tables of the Lawe.

[Page 126]The Arke was couered, and the couering thereof was called the mercie-seat, which figured Christ who is our propiciatorie or mer­cie-seat to couer our iniquities. Ouer the mercie-seat, were the forme of two Angels, hauing relation to the Angels that kept the way to the tree of life: to shew, that none were worthie to come in­to that Holy of holiest, but Aaron the annointed of the Lord, who likewise figured Christ both in name and office. For Aaron signifieth Christ, which in English is, Annointed: and in office, by entring once for all into the Holy of holiest. For it was the office of the high Sacrificer, once euery yeere to enter into this Holy of holy­est with blood. Of this Dauid speaketh, Psalme 40. When hee commeth into the world, hee saith, Sacrifice and burnt offering thou wouldest not haue, but a bodie hast thou ordained. In the beginning of thy booke it is written, that I should doe thy will O God. Then said I, loe I come. Thus you see how the Redemption by Christ was taught by Moses.

The two resemblances of heauen and earth, are a glasse for vs to behold Gods glory in. The heauens, are the heauens of God; and the earth, a beeing for man.

In which, there be Creatures cleane and vncleane: the cleane, to represent the godlie: the vncleane, the wicked of conuersation. And this rule was generall from the creation, and figured in Paradise by the tree of Life, and the tree of knowledge of good and euill. And as trees, and all other Creatures differ one from another: so doe the manners of men. And God made Beasts, Fish, and Fowle, to ex­presse the affections of mens mindes, and gaue libertie to Beast, Fish, and Fowle, to eate vp one another: but to man he gaue a iustice a­mong themselues, and taught them a ciuile life by eating of cleane Beasts, and forbiddeth grosse behauiours in forbidding to eate vn­cleane Beasts, as Hogs, and Dogges, and Conies, and Hare, and Daw, and such like: to shew, that wee should not bee like Hogs to wallowe in the mire of our vncleane conuersation; nor like to the Dogge, to returne to our former impieties; but bee clo­thed with repentance, which is newnesse of life: nor like to Co­nies, whose nature is to vndermine, but to deale faithfully with our neighbours: that so our conuersation may appeare before men, as wee may glorifie our Father which is in heauen: nor like the Dawe or Crowe, which peereth with his eyes, for wee ought not to bee curious in looking to other mens faults, but striue to mend our owne, as our Sauiour Christ teacheth in the Gospell, Matth. 7. Thou that spiest a moat in thy brothers eye, first pull out the beame out of thine owne; and so of all the rest of vncleane Beasts, [Page 127] Fishes, and Fowles, something in life is taught to be eschewed, which to handle particularly were too long. For the lawfulnesse and vn­lawfulnesse of eating them now, there is no doubt: for they were onely appointed by Moses Lawe, to distinguish the Iew and the Gentile: but Christ hauing broken downe the wall of seperati­on, wee are nowe freelie to vse any; onely the equitie of the iu­stice of the same lawe remaineth still. For the Lawe of God is e­ternall.

The cleane were such as chewed the cud, and parted the hoofe, as Oxe, Sheepe, Goat, and Hart, and such like: to teach vs, that wee ought alwaies to bee meditating of the wormanship of heauen and earth, and the Redemption by the sonne of God: painefull in our vo­cation, as Oxen; meek, as sheep; hardie as Goats vnder the crosse of Christ; and swift to good, and slow to euill; that our bodies might be a cleane Tabernacle, holy and vndefiled, fit for the Holy of holiest to enter into. So should wee be clothed with Aarons white garment of perfect iustice, and in our bosome reteine the precious Iewell of Vrim and Thūmim, that is, Light of the knowledge of Christ, and per­fection of vertue, to embrace the same.

Thus we see that the Law, and all the ceremonies thereof, the Ta­bernacle, and all appurtenances thereof, Aarons office and his attire, are all to be applied to the Redemption by Christ.

Wee are further to obserue in the story of Moses, that Moses on the mountaine sawe the summe of all saluation. The know­ledge of this, is of speciall consequence in diuinitie. For if Moses left out any point of Religion, then his doctrine is a maimed do­ctrine, and not sufficient to eternall life. There be some teachers now a dayes like to the Church of Laodicea; who though shee was poore, yet thought and esteemed her selfe rich: Euen so these men, for knowledge in expounding of Scriptures, when as they seuer the new Testament from the old, and doe not make the one a light vnto the other. For this is the onely difference betweene Moses, and the newe Testament, That the newe Testament is an exposition or comment vpon Moses. Saint Peter teacheth this plainely. 2. Pet. 1.19. Wee haue the sure worde of the Prophets, to the which giue heede as vnto Light shining in darkenesse till the day appeareth, and that the morning starre shineth in your hearts. Christ himselfe ap­prooueth this Doctrine, when hee giueth his hearers a commaun­dement, Iohn 5. That they should search the Scriptures, to wit, Mo­ses and the Prophets, because they testifie of me, sayth Christ, and in them you hope to haue eternall life.

Saint Paul in the Acts Chap. 26. layeth downe a rule how to try the [Page 128] truth of his doctrine. For, saith he, I taught nothing but Moses and the Prophets, that Christ should die, and rising from the dead, should giue life vn­to the world. The truth of this rule will be manifested by the particu­lars in this sort. The Pope forbiddeth meats, where is this in Moses? Indeed the ceremonie of Moses made a distinction betweene Iew and Gentile, in respect of election: which distinction was to continue but a time: but now in Christ Iesus, neither is circumcision nor vncir­cumcision any thing, and therefore all the Creatures of God are good, so they be receiued with thankesgiuing. Therefore by this rule the Pope is a false Prophet, teaching a doctrine not in Moses. This therefore is a sound rule to trie all doctrines. Where are they taught in Moses? So likewise if any Scisme be bred, or breedeth in the Church, we shall by this rule be able to establish our consciences, if we examine it by Moses doctrine. Now, seeing the new Testament referres it selfe to Moses, wee shall neuer be able truelie and sincere­ly to expound it, but by being skilfull and readie in Moses. Wee see Mathew makes mention of Abraham, and proues Christ to come of him. The vse of this will bee of no force to vs, except wee search Moses for Abrahams storie, and see there what glorious things are spoken of him. Saint Paul likewise proouing iustification to bee by faith without the workes of the Lawe, bringeth for an ineuitable argument, the manner how Abraham was iustified. This argument will hardlie bee made plaine and certaine vnto vs, except we search Moses for Abrahams actions. The same Apostle Heb. 11. commen­ding the excellencie and certaintie of faith, vseth no other proofe, then a rehearsall of the actions and liues of particular men, Who by faith subdued kingdomes, stopped the mouthes of Lyons, quenched the furie of fire, despised the glory of this life, and beleeued in the son of God, &c. By these reasons it is euident that the new Testament is then made plaine, when it is referred to the old. Now, though the new Testa­ment shewes that he is come, and so the prophecie being fulfilled, there may seeme to be small vse of the old: yet we know that it is not ynough for vs to embrace a truth, but this one thing is further requi­red, an Abilitie to proue the truth against all gainesayers, that so wee may be able to render a reason of that hope that is in vs. This there­fore is a sure ground, that in Moses is the summe of all saluation. If you demaund by what words in Moses it may be gathered, that hee sawe the Reuelation: I answere, it is prophecied in Balaams prophecie, Num. 24. That Kittim shall afflict Heber, but he shall perishin in the end. So there, vnder the terme of Kittim, the Italians afflicting the Church of God vnto the end of the world, are signified: So by this wee see the generalitie of this rule, that Moses saw the summe of saluation: for he [Page 129] saw the fall and restoring of Adam, the destruction of the world by the flood, how the families fell away in flowting Sem, and their curse by their scattering, and the calling of the heathen. I will prouoke you by a foolish Nation, and by those who are not my people. This sentence out of Deut. 13. Saint Paul cyteth Rom. 10. to prooue that the Gen­tiles likewise were elected, and should bee called in the time ap­pointed.

Amongst the Iewes, Moses was had in such reuerence, that they haue cast all his sentences into numbers; for whereas wee vse figures, they vse the Hebrew letters: and so exactly, that if any letter or vow­ell be either added or left out, they can presently tell. Withall they are so perfect, that they will tell where their Prophets tooke from Moses.

By this obseruation Sanctus Pagninus giueth a rule, that the truth of the Scriptures will neuer appeare in her right cleerenesse, neither by the Latine translation, nor by the exposition of the Fathers: for the Latine it is not agreeable with the Hebrew. For the Fathers, because the most of them are verie ignorant in the storie, therfore many things they expound by allegories, which should by storie and euent be ma­nifested so to haue come to passe. As, where Iacob prophecying of Iu­dah, Gen. 49. describeth the pleasantnesse and fertilitie of the soyle by these circumstances, Hee shall wash his garments in wine, and his mantle in the blood of grapes: The Fathers make an Allegorie of this, and apply it to the passion of Christ, but of what force is this exposition against the Turke?

Now followeth to be handled, the stan­dings in the Wildernesse.

THere were two and fortie Standings in the Wildernesse. Wee must obserue, that it is not lawfull to frame Allegories out of our own braine: for it is ynough for vs to embrace those, which the scripture hath laide downe.

We must further note, that the plaine expounding of a storie, is no allegorie. And when we shall finde things diuers times repeated, we must know that it is done to this end, that we might the better remem­ber our owne estate, and therefore they are directions vnto vs. This is prooued by Saint Paul in the Epistle to the Corinthians, where hee calleth these Standings in the Wildernesse, a stampe of our owne na­ture. This may serue for an introduction into the treatise following. The text noteth, that where the cloude stood still, there they pitched [Page 130] their Tents. In the mention of these Standings in Numbers, there be some places rehearsed which are not repeated in the former descrip­tion, to wit, in Exodus. We may not gather from hence any contrarie­tie, but we must learne that those places which are not repeated again, are some little Townes or Villages hard by, as well knowne as the o­ther, and as it were the verie same, and then it is free to vse the one or the other.

The Standings are Two and Fortie, for comparison with these, you haue Two and Fortie bowles, knobs, and flowers in the Candlesticke of the Tabernacle.

42 Of Omri Sonnes slaine. 42 Children destroyed by Beares. 42 Generations of Christs kindred from Abraham.

Saint Augustine saith, that the numbers in the Scripture containe rare and excellent matters, euen the rudest of them. This opinion of Saint Augustine in this number of Two and Fortie will prooue true. For this Two and Fortie consisteth of sixe Seuens, which number of Sixe, and of Seuen, keepeth in memorie the Creation. By this the Nations are compelled to admire the wisedome of God in the Crea­tion: for they could not thinke that it came by chaunce, that there should bee iust Two and Fortie Standings in the Wildernesse, and no more. Iob sayth of God, O thou that doest order all my steps! And if in our life we meditate on these Two and Fortie Standings, we will en­deuour to auoid the like sins which the Israelites cōmitted in the Wil­dernesse, least wee be ouertaken with their punishments.

The place was diuers and variable, sometimes pleasant, and some­times vnpleasant, so is it with vs in our life: and in this we see our pil­grimage resembled.

If we consider the place it selfe, it was the fittest for to teach all Na­tions from this storie, the true Religion, seeing they were either bor­derers, or came thither. On the one side was Ismael, called also Pha­ran; on the other side Esau, named also Iumea. By it Madian, where Moses tooke his wife. Sinay also, where the Lawe was giuen. Iacobs Sonnes dwelt thereabout. Arabia was neere, which Saint Paul in the Galathians calleth a mixed Nation. Na [...]ors twelue Kings therea­bouts. Moab and Ammon there. This in generall for the place.

Now follow the Standings.

THe first Station was Ramesis, which signifieth Wormes. This is handled where we are admonished not to lay vp our treasure in this life, where wormes and rust consume, but in heauen where these things annoy vs not.

2. Station. Succhoth, Which signifieth poore Cottages: so is euerie ones state in this life.

3. Etham, Which signifieth Hard ground: so was their state. The Lord there went before them by day in a pillar of a cloude to lead them the way, and in a pillar of fire in the night, to giue them light. Exod. 13.

This fauourable dealing of the Lord, Esay applyeth vniuersally to the Church, saying, The Lord will make vpon euery dwelling house of Mount Sion, that is, vpon all the assemblies of it, A Cloud for the day time; and a smoke, and brightnesse, and a flame of fire for the night. Es. 44. Ap. 10. Christ, the mightie Angell, hath his feet in a pillar of fire.

4. Piahiroth, Which signifieth Contention. There Egypt stroue with Israel, and they murmured against Moses, whereof the name was afterwards giuen to that place. They goe thorough the red Sea, the seuenth day of vnleauened bread, as the Iewes hold with one consent.

By faith they passed through the red Sea, as by drie land, which when the Egiptians assayed, they were drowned. Heb. 11. Our Fathers were all vnder the cloud, and all passed through the Red Sea, and were all baptised vnto Mo­ses in the Sea. 1. Cor. 10.

5. Marah, Which signifieth Bitternesse. There they could find no waters to drinke, for the waters were bitter, therefore the place was called Marah, and they murmured against Moses, as Saint Paul testifieth, Let vs not murmure, as some of them mur­mured, and were destroyed of the destroyer. 1. Cor. 10.10.

The next is Elim, Grace. Where were Twelue Fountaines of waters, and Seuentie Palme trees. Thus we see that none can come to Elim, Grace, but first they must abide po­uertie, and goe through hard and bitter contentions and afflictions of this life. And yet then we are not in rest: for the next Station we come to, is Sin, Thorny. There the people murmure against Moses for meat. In the euening God fedde them with Quailes, and they came to the place of Sepulches, & leanenesse entred into their soules▪ In the morning they were fed with Manna, to know that Man liueth not by bread onely, [Page 132] but by euerie word that proceedeth out of the mouth of God. Deut. 8. They did all eat of the same spirituall meat. 1. Cor. 10.

This Manna was to be gathered as euerie man had need of it. If a­ny were reserued till morning, it brought foorth wormes. Exod. 16.20. This, Saint Paul applyeth to the vse of wealth. 2. Cor. 8. Let it be of equality at this time, that your aboundance fulfill their want, that their aboundance may reach to your want, that there may bee an equalitie, as it is written, He that gathered much, had not ouer-much, and hee that gathered little, had not ouer-little.

The summe of these standings is this, that the soyle being good and bad, sheweth vs the manners of the men which liue on the earth, and with whome wee liue, at whose hands we must looke for badde dea­ling more than for good. This Christ taught in the Gospell, when hee willed, that those who would embrace him, should take vp his Crosse and follow him. After they come to Rephidim, where was no water for the people to drinke, the people murmure against Moses: the place is called Tentation, according to that of Dauid. Psal. 95. Hebr. 3. To day if you will heare my voice, harden not your hearts, as is the prouocation in the day of Temptation in the wildernesse. &c.

Moses striketh the Rocke, and the Rocke was Christ. 1. Cor. 10.

They dranke all of the same spirituall drinke, &c.

Iesus fighteth with Ameleck.

Moses erecteth an Altar, and calleth it Iehouah, my Banner. Christ by death ouercame him that had the power of death, and wee haue an Altar, Iesus Christ the righteous, Heb. 11.

Then they come to Horeb, which had the soyle verie drie. But Sina, on the toppe a hole where the winde made a fearefull noyse. But Sion was a pleasant and fruitfull soyle, full of springs, to wash away the blood of the beasts that there were slaine. The Land of Chush alwaies in seruitude. So we, if wee looke onely to haue our liues sauour of ci­uilitie our soules not lightned with the knowledge by Christ, we shall bee continually in seruitude. And as these places come short of the glorie of Ierusalem: so the Iewes not thinking on Christ, haue their cogitations wandring, not finding rest in their soules. Saint Paul hand­leth these two Mountaines in this sort, Galat. 4. By the which things, ano­ther thing is meant: saith he, for these two hils are two Testaments, the one Agar of Mount Sinay, which gendreth vnto bondage, being a Mountaine in Arabia, and it answereth to Ierusalem which now is, and shee is in bondage with her children: but Ierusalem which is aboue is free, the mother of vs all. The Persians wonder at the statelinesse of Ierusalem, being in glorie One Thousand yeares. Saint Paul calleth this time to Christ, the time of a childe vnder a Tutor. The Sonne is, Rom. 15. Whatsoeuer is writ­ten, [Page 133] is written for our learning, that wee through patience might haue hope. Now saith Saint Paul, These things are our examples, to the end wee should not lust after euill things, as some of them lusted, and fell in one day three and twentie Thousand. 1. Cor. 10.

In this place Sinay, where the Lawe was giuen, many things are to be considered.

The Law was giuen, that sinne might be knowne to abound.

It was giuen by Angels, Deut. 33. By a Mediator, Moses.

There is one Mediator of God and man, the man Christ Iesus, the Mediator of the new Testament. Heb. 9.

It was giuen on the Lords day, in the morning, the Lord arising and shining from Pharan, with Thousands of his Angels, with thunder, lightnings, and earth-quake.

Moses erecteth an Altar on Twelue pillars, and hauing made a sacri­fice, doth read the Booke of the couenant, and taking the blood of Oxen and Buls, with water, purple wooll, and Isope, doth sprinkle the Booke, saying, This is the blood of the Couenant which God hath comman­ded for you. This is handled in the 9. to the Hebrewes: If the blood of Oxen and Bulles doth sanctifie to cleanenesse of the flesh, how much more shall the blood of Christ cleanse our conscience from dead workes, to serue the liuing Lord?

Moses goeth vp to the Mountaine, and fasteth Fortie dayes, Exod. 32.

Christ in the Wildernesse fasteth Fortie daies, Luk. 4.

The people turne the glorie of God into the similitude of a Calfe that eateth hay. Exod. 32.6.

Be not Idolatrers, as some of them were, as it is written, The people sat downe to eat and drinke, and rose vp to play. 1. Cor. 16.

Moses breaketh the two Tables which hee receiued from God, written with the finger of God.

The Leuites kill three thousand of Israel that had committed Idola­trie. They regarded not Father, mother, brethren, or sisters. This Christ applyeth to all men. Mat. 10. Hee that loueth Father or Mo­ther more than me, is not worthy of mee.

Moses goeth vp againe to the Mountaine with two Tables prepared of himselfe, continueth Fortie dayes fasting, writeth the words of the former tables in these. This Paul handleth, 2. Cor. 3. Yee are the Epistle of Christ ministred of vs, written not with inkes, but with the spi­rite, not in Tables of stone, but in the Tables of hearts of flesh.

The second yeare after their comming from Egypt, the Taberna­cle is erected, out of which the Lord speaketh in a more manifest graci­ous sort, than at any time before he had done, to shew himselfe in a spe­ciall sort mercifull.

[Page 134]Christ his humane nature is the Tabernacle. The word became flesh, and had his Tabernacle amonge vs, Ioh. 1. In him all fulnesse dwelled bodily. Col.4. By grace all Christians are a Tabernacle. Es. 10. Ap. 21.

A cloude ouer-shadowed the Tabernacle. To the Virgine Marie Gabriel saith, Luk. 1. The power of the highest shall ouer-shadow thee.

So Moses could not enter into the tabernacle of testimonie, because the cloude abode therevpon, and the glorie of the Lord filled the Ta­bernacle. When Christ is glorified on the Mountaine, and a bright cloude ouer-shadowed him, Peter said, Let vs make here three Taberna­cles, one for thee, one for Moses, and one for Elias, Mat. 17.

The Temple of the Tabernacle of witnesse was open, and the tem­ple was full of the smoke of the glorie of God, and no man could enter into the Temple. Ap. 15.

Where the cloude remained, they went forward with the Arke, Christ hath a white cloude vnder him. Ap. 14.

Nadab, and Abihu

  • are consumed with fire for offering strange fire be­fore the Lord.
  • To be an example how God is a consuming fire against foolish zeale.

After this the children of Israel come to Kadesbarnes. Then there are Spies sent out to view the Land: they are Fortie daies in viewing it. They bring word, and tell strange things of the goodnes and fat­nesse of the Land, but they discourage the people, and feare them: for they told them of huge and great Giants the Sonnes of Anak Iosua he answereth them, Let vs goe vp and possesse the Land. For if God shall be mercifull vnto vs, he will giue vs the Land flowing with milke and honie. Vpon this God sweares, that they shall not enter into his rest. They were for this Forty yeres in the Wildernes, Forty daies in view­ing the Land. S. Paul repeateth this in the Acts 13. God suffered their manners in the Wildernesse; they wandred, to punish the hardnesse of their hearts for not beleeuing. They went vp and downe, that all the world might woonder at this dealing of God, and thereby learne to feare him: for euerie sinne fitteth the prouidence of God, and serues for his glorie. By this all the world might learne diuinitie. For it is sayd of them that their sound was heard to the end of the world. So that a man of England meeting with one that had beene about those parts, might enquire, When doe those people leaue their wandring? They were brought out of Egypt strangely: for the sea parted, and suf­fered them to goe through, and was a wall to them, but drowned the Egyptians which followed after.

[Page 135]Did you euer heare, that one striking a Rocke, water should come forth? Yet this is not all, for they had meat from heauen, Manna, which in English signifieth, What shall I call it? Besides, for their apparell it neuer weareth, not so much as their shooes, their apparell groweth with their bodies. A Childe hath the same apparell being a man, that hee had being a Child: and the neighbours are in such feare of them, as they dare not touch them. Surely their God is wonderfull, and ex­ceedeth the Gods of other Nations. Diodorus Siculus, hee speaketh of Moses reuerently. Strabo mentioneth these Standings, but spea­keth wickedly. So doth Iustine. Hereby is their condemnation iust, and they made inexcusable.

2554. Moses died, Deut. 34. being One hundred and Twenty yeres old.

Shorter in life than his Father or Grandfather: So that seeing long life a great blessing, and he so excellent a man, euen by the testimonie of the scripture, it might be asked, why his life was no longer? Wee shall see, that these his yeares are more glorious, than if they had been longer. For this comparison of One hundred and twentie yeares, with the One hundred and twentie yeares of the building of Noahs Arke, is of rare excellencie: and euen in this comparison his face must so shine in their harts, that they could not behold him without a vaile▪

By this they must likewise remember the promise made to Abraham to be performed, for the which he was raised vp. And they must ascend higher, to Melchisedech, who blessed Abraham, & in whom also the hea­then receiued a blessing. Then they must goe further to the taking vp of Henoch.

Homer bringeth in the mother of Achilles, telling her Sonne, that there was decreed for him a double destinie. If he would haue a long life, it should then bee obscure: If short, famous. This hee fayneth, but yet in fables there is a colour of truth.

We are to consider further the words of Saint Iude, vpon the death of Moses. Yet Michael the Archangell, when hee stroue with the Deuill, and disputed about the body of Moses, durst not giue rayling speeches, but said, The Lord rebuke thee. It may be demanded, where Saint Iude hath these words, seeing they are not expressely laid down in Moses. This obiecti­on is thus answered: Any Scholler may from a true ground, frame a dis­putation: and it is free to vse this kinde of amplification, or any other▪

The meaning of Saint Iude is, that Iehouah the Eternall buried Moses. In the Prophet Zacharias, you haue the like in a vision: Iehosua the high [Page 136] sacrificer standeth before the Angell of the Lord, & Sathan at his right hand to resist him: and the Lord sayd vnto Sathan, The Lord reprooue thee, Sathan. Here the second person Christ Iesus is called Michaell, and here is the like kinde of speaking. So that if wee will frame a speech, we may thinke, that at Moses death God might commaund Michael to go fetch vp the bodie of Moses. Satan resisting, he forbad him, and ad­ded, The Lord rebuke thee. The meaning of Saint Iude is thus much: Those which rayle on officers, haue not marked Christs dealing, who like a stately King, in one word rebuketh them.

This exposition the Iewes in their Talmed agree vnto▪ The end is to this purpose: that seeing it is not written by Moses, and the holy Ghost cyteth not the place from whence it is taken, wee must dili­gently looke to the matter, and searching the scripture for the like Sto­ries, we shall easily finde out the vse and order which the holy Ghost vseth in amplifications.

Moses was a figure of Christ.

MOses was cast into the flagges, Marie the Daughter of Pharaoh saued him; so, as Marie saued Moses the deliuerer; so the Vir­gine Marie saued Iesus Christ the Redeemer.

Moses was persecuted of Pharaoh: Christ was persecuted of Herod a new Pharaoh.

Moses deliuered the people from the bondage and slauerie of E­gypt: so Iesus Christ hath deliuered vs from the spirituall bondage and Tyrannie of the spirituall Pharaoh Satan.

Moses, when he died was buried by Christ. Euen so Iesus Christ by his owne death, buried all the Ceremonies of Moses.

2555. Ioshua ruleth Seuenteene yeares. His name was altered by Moses to Iesus, because hee was to be a figure of Iesus Christ. He with Caleb encouraged the people, when the other ten Tribes misbeleeued when they were sent to spie the Land.

These Seuenteene yeares are not set downe expressely in the Scrip­ture; but are gathered from the circumstance of the Storie in this sort: From the comming out of Egypt to the building of Salomons Temple, are Foure hundred and Eightie yeares. 1. King. 6.8. All the particulars of this account, are layd downe saue Ioshua his gouern­ment, [Page 137] and they make foure hundred, sixtie, and three; to which adde Seuenteene yeares, the time that Ioshua ruled: you haue full Foure hundred and eightie. So you haue another Seuenteene for Iacob, and Iosephs Seuenteene yeares.

Thus much for the time.

Now for his name Iesus.

HOseas the Sonne of Nun, which was to take the gouernment from Moses, hath his name altered, and is called Iesus in the 72. Psalme. You haue his name repeated Ganushemo, (1) He shall in­crease. The Hebrews in their Cabala say, that this is the name of Christ, they meane nothing else but to keepe in memorie euerie name, wher­by the glorie of the Kingdome of the Messias is expressed.

When the Iewes come from Babell, you haue Iesus again, the Sonne of Iehosadach. In Ierem. 31. the Lord speaketh. Behold the day commeth that I will raise vnto Dauid a righteous braunch, and a King shall raigne, and prosper. In his dayes Iuda shall bee saued, and Israel shall dwell safely, and this is the name whereby they shall call him, The Lord our righteousnesse. In the 110. Psalme, the Lord sware, and will not repent, thou art a King for euer after the order of Melchisedech, the King of righteousnesse. In the first Epistle of Saint Iohn, it is thus expounded: If any man sinne, wee haue an Aduocate with the Father. Iesus Christ the righteous. The Seuentie In­terpreters translating the place of Ieremie, And this is his name, The Lord our righteousnesse: because they knew the Egyptians could neuer vnderstand the meaning of the Lord our righteousnesse, they translate it thus: And he shall be called the Sonne of Iehosadach, which is in sig­nification Ichouah Tzedek, The Lord our righteousnesse: but thereby the Grecians thought hee was the Sonne of Iehosadach.

Where Saint Paul speaketh, Philip. 2. That at the name of Iesus euerie knee should bow, both in heauen and in earth, We thinke that the meaning is the outward bowing of our knees, and of an externall worship to be giuen at the sound of this word Iesus. That is not so: but this is the meaning, That his Maiesty is so omnipotent, that all the creatures both in heauen and earth must be subiect to him. And this Christ himselfe prooued by his miracles when the fishes obeyed, when the Deuils re­sisted not, when the water bare him vp, and the winde was calme at his word. Wherefore if wee admit the first exposition, wee commit a grosse errour: for so soone as wee heare Iesus pronounced, we be­gin to worship by bending our knees, though that name be not meant [Page 138] of Christ. As in the Epistle to the Hebrewes, it is sayd, If Iesus had set­led the people in rest, &c. Here is meant Iesus the Sonne of Nun, and yet this Iesus shall haue bowing of knees:

Now compare Iesus with Iesus.

As

  • Iesus the Son of Nun, receiued the gouernment and law from Moses.
  • before Iesus, Iordan opened:
  • Iesus caused the Sunne to stay in the firmament.

So

  • Iesus Christ fulfilled all the same.
  • before Iesus Christ, when he was baptised at Iordan, the hea­uens opened.
  • Iesus Christ caused the sun to be darkened in the firmament.

If Iesus had setled the people in rest, &c.

IEsus which signifieth Sauiour, with Eleasar, who is surnamed Aaron, which signifieth Christ, Annointed, setled the Israelites in an earth­ly rest in the outward Canaan.

Iesus with Eleasar, brought the Iewes out of the captiuitie of Babell, and set them in their Land againe.

Iesus Christ the Annointed Sauiour, hauing in halfe a Seuen conque­red Hell and Sathan, hath setled our mindes, and set vs in an heauenly rest in the spirituall Canaan. So the holy Ghost speaketh: for if Iesus had setled the people in rest, then would not Dauid after this haue spo­ken of another rest.

Moses giueth instruction to Iesus for the Conquest of the Land, and goeth not thither himselfe. So Moses vnprofitable, except Christ had come and performed it.

50.THis Fiftie sheweth, that the reckoning of the yeare of Iubilee here beginneth.

7.The Seuen sheweth, that the people of Israel were sixe yeres in conquering the Land of Canaan, and the Seuenth yeare setled in rest, as the world was six dayes in making, and the Seuenth day appointed for rest.

45.The Fiue and Fortie will approoue this true in the Fourteenth of Iosua. Caleb saith, Fortie yeares old was I when Moses sent mee to spie the Lands. [Page 139] Now the people of Israel were Two yeares in the Wildernesse before the Spies were sent. When the Land is fully conquered, hee sayth, I am this day fiue and Fortie yeres old since Moses sent me from Cadesbarnes, to view the Land. From which fiue and Fortie, if you take away Seuen, there remaineth Thirtie and Eight, to which if you adde the other two, in which they were in the Wildernes before the Spies were sent, you haue Fortie; so long they were in the Wilnernesse, and the other Seuen they were in conquering the Land.

For comparison with this Seuen, you haue Seuen Fifties for the house of Ioseph: so Hoseas the Prophet speaketh, while Ioseph spake there was great terrour. Then Seuen Seuenties to the Captiuitie, Ten Seuens the Captiuity, and Seuen Seuenties to the death of Christ. The proofe of this is layd downe in the 25. of Leuit. where they are cōman­ded vpon their setling in the Land, to number vnto them sixe yeares for tilling and plowing their ground, and the Seuenth to be a Sabbath, that is, holy vnto the Lord. And Seuen Sabbaths of yeares, thou shalt like­wise number, then thou shalt cause to blowe the Trumpet of the Iubilee, and that was the next yeare after the seuenth Seuen. Theodoretus saith, Mo­ses prophecied, that Iesus should be Seuen yeares in conquering the Land, and thereby likewise expresseth the Iubilee, and thereby shew­eth the Fiftie yeares after they should ouerthrow Chusan. So the first Iubilee hath a wonderfull victorie.

God had an especiall purpose in his prouidence, that the land should not bee conquered in one day, (which he could haue performed) be­cause from obseruing the wonderfull order of Iesus victories, the na­tions farre and neere might bee stirred vp to enquire after their God: and if they would not, yet hereby to bee made vnexcusable. Suidas noteth, that hee came into a Countrey where hee found certaine blacke pillars erected, wherein this was engrauen: Iesus the spoyler droue vs out of Canaan.

Cadmus builds Thebes while the Grecians flourished, and there was continuall enmitie betweene the Athenians, and the Thebanes: and if you cast the ages to Dauids time, you shall find that Iesus draue him out likewise.

Now followeth the diuiding of the Land; which is particularly handled in Ioshua. 15, 16, 17, 18, 19.

NOw the curse is performed. Gen. 10. Cursed be Canaan: a seruant of seruants shall he be. For his posteritie, the most part of them are driuen out of their Land, being replenished with all good things, and Sem doth raigne our him. Seuen Nations onely were dri­uen out: the rest God would not as yet vtterly roote out, but reser­ued them to bee spurres in the sides, and thornes in the eyes of the Is­raelites, if they should at any time bee stout, and forget God. This conquest of Sems house vppon Canaan God purposed, when hee first setled them in the Land at the scattering of Nations, as Moses testifi­eth, Deut. 32. When the most high God diuided to the Nations their inhe­ritance, he appointed the borders of a people, according to the number of the Sonnes of Israel. Our translation is faultie in that place, and thereby obscureth the meaning of the place. For we say, When the most high diuided to the Nations their inheritance, hee appointed the borders of the people according to the number of the children of Israel: which any man knoweth to be infinite, and therfore not proper for the vnderstanding of the text.

For looke what Countreys Iacob gaue in his will, and described, Ie­sus and Eleasar performed in possession to Iacobs Sonnes. By this wee may be perswaded, that our life dependeth on the prouidence of God, and that all our wayes are numbred.

There were in all Three hundred, Twentie, and Foure Townes, wherein the Israelites inhabited, and neither Bethlehem, nor Nazareth in the tribe of Iuda named, and yet they were of speciall vse, for the reuealing of the birth of the Messias.

The reason may be thus rendred: God would not in plaine termes manifest it▪ to the end we should be more diligent and careful to know those things which so much concerne our saluation.

Micheas knew by Dauids birth in Bethleem, a figure of Christ, and by Beniamins, that Christ should there bee borne. And so the Doctors of the Lawe answere Herod, cyting the testimonie of Micheas the Pro­phet. Esay saith, hee sawe a Nazarite, a sprigge from the roote of Iessay.

The Iewes, to crosse the certaintie of Christ to bee the Messias, say there is no such Towne. Yet God tooke such order, that the hea­then [Page 141] should beare witnesse againg them: for it is mentioned in Plinie, and other heathen writers.

The Leuites had allotted to them Fortie and Two Townes, and sixe for refuge, one of euerie Seuen: thereby to signifie, that we must obserue the like proportion, if wee will haue Religion to flourish.

The rest of the Tribes had the lot of their inheritance appointed them: so that euerie Tribe was distinct by himselfe, and so obserued vntill the comming of Christ, that the kindred of Christ might not be obscured, but that he might be knowne to be the seede of Abraham; the Lion of the Tribe of Iuda; the blossome of the roote of Iessay. Con­cerning their possessions, Reuben was beyond Iordan, and Gad, Sime­on, and Leut scattered amonge the Tribes. Iuda in the best soyle: for he shall binde his Asse to the Vine, and his Asses foale to the best Vine. Beniamin next Ioseph, next him the Sonnes of the hand maides.

Iesus Christ in the daies of his flesh in his pilgrimage, goeth through all the Tribes, as Iesus the Conqueror, and Eleasar the high sacrificer had diuided them.

He is conceiued in the tribe of Zabulon, at Nazareth.

He is borne in Bethleem of Iuda.

In Egypt hee goeth through the tribe of Simeon.

He teacheth in the Temple, in the tribe of Beniamin.

He turned water into wine at the mariage of Cana in Galile in the Tribe of Aser.

At Sichem in the Tribe of Ephraim, hee prooueth himselfe to bee the Messias.

At Naum in the Tribe of Nephtali, hee rayseth Lazarus from the dead.

In going through the tenne Cities, hee is in the Tribes of Reuben, Gad, and part of Manasses.

2570. Iosua, or Iesus dieth, being One hundred and Ten yeares old: an­swerable to Ioseph, who died being One hundred and ten yeares old.

HE was the Seuenth from Ephraim, in whom the blessing of Moses concerning Ioseph is sweetly performed, who sayth,Deut. 33. His horne shall be like to the first borne Bullocke.

[Page 142]He therefore hath a Bullocke his scutchion, to shew that hee is of Ioseph by Ephraim. Some doe muze from whence we gather to giue them armes; they may bee resolued, if they search the antiquities of Gen. cap. 49.

Thus much for Ioshua.

❧ Now followeth the Storie of the Iudges.

THis is first generally to bee obserued; That where it is sayd, When Othoniel, Aod, or any of the rest had ouer­throwne Chusan, Eglon, or Sisera, or any of the oppres­sors, that the Land had rest Fortie, or Eightie, or Twen­tie yeares; that the Land rested not so long: for the plaine Storie crosseth it: but the meaning is, from Iosuas death, or from Otho­niels death, or from Aods death after so many yeares the land had rest, hauing been oppressed, by such and such: for the verie natiue transla­tion is, the things repeated in Eglons Storie and Aods, are the actions of fourescore yeares, if you adde to them Othoniels Fortie yeares.

In the Prophesie of Abacucke. Cap. 3. There ye haue an abridge­ment of all the Stories of the Iudges, and so continuing till Dauids death. He beginneth at the 17. verse. For Iniquitie I saw the Tents of Chusan, and the curtaines of the land of Midian did tremble. Was the Lord angrie with the Riuers? or was thy wrath against the floods? Meaning the ouerthrowe of Sisera, whose host was discomfited at the Riuer Kyson: and so proceedeth in the Chapter.

The meaning of the Prophet is, to comfort the Iewes which now were afflicted by the neighbours about them, and assureth them, that they shall be deliuered. For afore-time they had great deliuerances from the like oppressors, and therefore namerh Chusan, not that hee was that Chusan that is mentioned in the Iudges, but being one of Chush his house, and is a Chusan of double impietie: for by this time Abrahams Sonnes by Keturah were mixed with Cham, and those af­flicters which bordered on the Iewes, are here meant, as Ismael, and Nachors Sonnes, and Edom, and Cham, &c.

[Page 143]Wee are likewise to vnderstand, that these Iudges did not rule as Kings or Magistrates Fortie yeares, or Twentie yeares: but the Land being for their sinnes plagued from time to time by these oppressors, the policie did choose some especiall man out of the Tribes to bee cheefe Captaine during the time of their affliction. Amongst whom Iosephs house had the chiefest glorie, but Iuda had the first preroga­tiue.

They fell away sixe times in the time of these Iudges before Dauids time: and that was the cause, that these vngodly Nations had such a stroke ouer them.

Thus much for them in generall.

2571. Othoniel of the tribe of Iuda, is the First, to shew that they should looke for their deliuerer, which should end all the visions and prophesies, and per­fecteth all righteousnesse, to bee of Iuda.

THe Three hundred, thirtie and nine, 339. is the exact number of the whole time of the Iudges. The Foure hundred and Fiftie shew­eth the whole time of Iudges, with the oppressors yeares. 450.

The Lord stirred vp our Sauiour to the Children of Israel, and hee saued them, euen Othoniel the Sonne of Kenar, Calebs younger brother: and the spirite of the Lord came vpon him, and hee iudged Israel, and went out to war, and the Lord deliuered Chusan Rishathaim King of Aram into his hand, and his hand preuailed against him: so the Land had rest Fortie yeares, and Othoniel died. Iudg. 3.9.

2603. Chusan oppresseth Eight yeares.

HIs Country was Mesopotamia. The Children of Israel did wic­kedly, that is, they dwelt amonge the vncleane Nations, that were left in the Land, and tooke their Daughters to bee their wiues, and gaue their Daughters to their Sons, and serued their Gods, contrarie to the commaundement of Moses the man of God, Deut. 7.3. When you shall come into the Land, &c.

Therefore the wrath of the Lord was kindled against Israel, and he sould them into the hand of Chusan, and they serued him Eight yeares.

Booz of Rahab Borne.

By faith the harlot Rahab perished not with them which obeyed not, when shee had receiued the Spies peaceably. Heb. 11.

Rahab was of Chams house, and yet God of his especiall grace gaue her the light of his countenance, and was mercifull vnto her: because she beholding the impieties of the vncleane Cities of Canaan, and their reward, and the Storie of Lots wife, which no doubt was famous, the loathsome life of the Egyptians and their plagues, embraced the Coue­nant to Abraham, and the oath that hee sware vnto Isaack.

The manners of these Egyptians are expressed by the woman in the Gospell, which had her daughter possessed with a Deuill. Christ telleth her, that it is not lawfull to take the Childrens bread, and to cast it to Dogges. As if Christ should say, Moses in his lawes and religion hath cut you off like Dogges, to whome precious things must not bee throwne, and therefore I am not in mercie to regard you. She answereth, It is true Lord, that wee are cursed, and by Moses law cut off from saluation; and it is likewise true, that wee are not the Children: yet wee see that the little Dogs eat of the crummes which fall from the Childrens table. And Moses himselfe hath a law, that if any will learne the Religion of Iu­da, hee shall be admitted: so that yet there is some hope for the Dogs. Goe thy way, saith Christ, thy faith hath saued thee. And no doubt, as this poore womans daughter was possessed with a Deuill in bodie: so the mindes of the Egyptians had many Deuils, seeing they were full of superstition, witchcraft, and coniuring. They worshipped one Am­mon a Deuill, yet there were many of Chams house saued. This I inferre, because Rahab was of Cham. And this opinion is confirmed by her Storie, who was saued when Iericho was destroyed. Shee telleth the Spies, I knowe that the Lord hath giuen you the Land, for we haue heard how the Lord dryed vp the Redde Sea before you: for the Lord your God hee is the God in heauen aboue, and in the earth beneath; thereby shewing, that she embraced the promise made to Abraham, that in his seede all Nations in the earth should bee blessed. It is testified of both these women, that their faith did saue them.

The Lord likewise in the dayes of his flesh, went into Iericho the Citie of Rahab long agoe accursed.

2610. The first Iubilee.

IT hath his name from Iobal, a Horne, because in the beginning of the Feast, trumpets of Rammes hornes were to bee blowne, and thereby the yeare was proclaimed. It was the Fiftieth yeare after the setling the people in the Land, as Leuit. 25. You shall reckon to you seuen Seuens of yeares, and the Fiftieth shall be a yeare of Iubilee, &c. And it was to be kept solemnely vntill the death of Christ. The cause of keeping it was, to put them in minde of the great victories which God had giuen them ouer their enemies in the Land of Canaan: so that by this ceremonie likewise, the Redemption by the conquest of Christ ouer our spirituall enemie, which the yeare of Iubilee signifi­ed, was also proclaymed. For if they considered the promise made to Abraham concerning this Land, and their deliuerance out of Egypt being in bondage, and how they were placed in the Land by Iesus their Captaine; the death of Christ, which deliuered them from the snares and bondage of the Deuill, must needes bee made plaine vnto them.

Iobal doth signifie Ioyfull. In it, all Lands that were bought of any of the Tribes, was to returne to the old Possessor; then all prisoners were set at libertie. Figuring, that ioyfull yeare of the Lord, wherein we should be freed from the bondage of Satan, wherof Esay speaketh, He shall heale the broken heart, and bring the gladsome tidings of the Lord: Iustice shal be the girdle of his loynes, and faithfulnesse the girdle of his reynes: then the Woolfe shall dwell with the Lambe, and the Leopard shall lye with the Kidde, and the Calfe, and the Lion, and the fatte beast, and a little Chila shall lead them, the sucking Child shall play vppon the hole of the Aspe, and the wayned Child shall lay his hand vppon the Cockatrice hole: then shall none hurt, nor destroy in the mountaine of mine holynesse: for the earth shall bee full of the knowledge of the Lord, as the waters that couer the Sea. Es. 11. The meaning is, that the prophane beasts of the world, which nowe know not Christ, shall in this ioyfull yere be lightned with the bright­nesse of his glorie, and shall reioyce and be glad for so great saluation, and shall be members of one head Christ Iesus, louing one another as Christians, whose ioy is expressed verie largely, in the 35. of Esay. The desert and the Wildernesse shall reioyce, and the wast ground shall flourish as a Rose, it shall flourish aboundantly, and shall greatly reioyce also and ioy, the glorie of Lebanon shall be giuen vnto it, the beautie of Charmell, and of Sha­ron; they shall see the glory of the Lord, and the excellencie of our God, streng­then the weake hands, and comfort the feeble knees: say vnto them that are [Page 146] fearefull, Be stronge, feare not, behold your God commeth, euen God with a recompence will come and saue you: then shall the eyes of the blinde be lightned, and the eares of the deafe be opened, then shall the lame man leape as an Hart, and the dumbe mans tongue shall singe: for in the Wildernesse shall water breake out, and riuers in the desart, and euerlasting ioy shall bee vppon their heads, they shall obtaine ioy and gladnesse, and sorrow, and mourning shall flye away.

To returne to the obseruation of the time of the Iubilee. Moses saith, You shall reckon to you seuen Seuens of yeares, and the Fiftiet [...] shall bee a Iubilee. Leuit. 25. Wherein wee may behold the wonderfull proui­dence of God for them, so long as they kept his Sabbaths: for the Nine and fortieth yeare did yeeld corne for three yeares. No doubt, this must needs make the Nations astonished, to see that the Children of Israel had such a God, as could in one yeare giue them corne for three yeares, so that they should neither sowe nor reape, when themselues had scarce corne with great labour for one yeare.

Amos in his prophecie findeth great fault with those which hoard vp corne, and pronounceth a woe vnto them for so doing.

But wee are to vnderstand, that when the Israelites neglected their Sabbaths, and forgot the great benefites they had receiued, becom­ming Idolatrers, and polluted with the abhominations of the land into which they came; their ioy was turned into sadnesse, and their Iubilees vnto their destructiō. For in the seuenteenth Iubilee, they ha­uing despised the prouidēce of God, they haue Sedechias a most wicked King set ouer them, and in Iehoiakims time, they are carried quite away into Babylon, and there are as dead bones for Seuentie yeares, vntill the land had payd her owne Sabbaths, which they had omitted when they dwelt vpon it. Therefore wee are to note, that wee shall neuer keepe our religion easie and plaine, but by casting the Iubilees right, which we must cast to end iust with the death of Christ, or else howe doth Christ according to Daniel the 9. end the ceremonie & oblation? and the wisedom of God hath taken such order, that where the Scrip­ture seemeth to leaue off to reckon, there the heathen keepe a iust ac­count, nothing at all crossing Daniels Seuens.

For the Iubilee which the Iewes and Romanes obserue, there is no colour of Religion in it, nor warrant in Moses for them. Therefore we leaue them to obloquie, as not worth the handling, amongst the rest of their grosse errours which they against Scripture foolishly maintaine.

2611. Aod Eightie yeares.

HE was of the Tribe of Beniamin. The Children of Israel committed wickednesse in the sight of the Lord, and the Lord strengthned Eglon King of Moab, against Israel. But when they cryed vnto the Lord, hee stirred them vp a Sauiour. Aod the Sonne of Gera the Sonne of Beniamin, a man lame of his right hand, and the Children of Israel sent a present by him vnto Eglon King of Moab, and Aod made a sharpe Dagger, and carried it priuily, and when he had deliuered the Present, he thrust it into him, and killed him, and they slue the same day ten Thousand Moabites: so Moab was subdued vnder the hand of Israel, and the Land had rest Fourescore yeares. Iudg. 3.

2671. Eglon oppresseth Eighteen yeares. Iudg. 3.

 

2691. Baracke and Deborah Fortie yeares. Baracke was of Nephtali, and Deborah of Ephraim.

THe Children of Israel began againe to doe wickedly in the the sight of the Lord when Aod was dead; and the Lord sold them into the hand of Iabin King of Canaan, whose cheefe Captaine was called Sisera. Then they cryed vnto the Lord: For Sisera had Nine hundred yron Chariots, and Twentie yeares hee had vexed them. And at that time Deborah a Prophetesse the wife of Lapidoth, iudged Israel. And shee called vnto her Baracke the Sonne of Abinoam, and she went with Baracke to Kedesh a­gainst Sisera, and the Lord destroyed Sisera, and all his Chariots at the wa­ters of Maggeddon; in the Reuelation, the ouerthrow of Antichrist is com­pared to the ouerthrow of Sisera at Mageddon.

Then sange Deborah and Barack the same day, saying, Praise ye the Lord for auenging of Israel, &c. to the last verse of the Chapter. So let thine enemies perish, O Lord: but they that loue him, shall be as the Sunne when he riseth in his might; and the Land had rest Fortie yeares.

Here is perfourmed Gen. 49. Where Iacob blessing Nephtali, saith, Hee shall bee a Hinde let goe, giuing goodly words. Hee was in the pur­sute of Sisera, as swift as a Hinde, and gaue goodly words with De­borah. Iudg. 5.

2711. Sisera oppresseth Twentie yeares. Obed of Ruth.

IN the time that the Iudges ruled, there was a dearth in the Land: and a man of Bethelem in Iuda went for to soiourne in the Country of Moab. The name of the man was Elimelech, and the name of his wife was Naomi, and his two Sonnes Mahlon and Chilion Ephrathites of Bethlehem: and they came into the Countrey of Moab, and continued there, and they tooke wiues of the Moabites: the name of the one was Ophrath, and the name of the other Ruth: and so read through the first and second Chapters of the Booke of Ruth.

We haue the like commendation of Ruth, that is spoken of Abra­ham, That she left her Father and Mother, and the Land where she was borne; and came into a people whome shee knewe not in times past. And withall she is blessed in these words, The Lord recompence thy worke, and a full reward be giuen thee of the Lord God of Israel, vnder whose winges thou art come to trust. Ruth. 2.

So Booz tooke Ruth, and she was his wife, and the Lord gaue that she con­ceiued a Sonne, and called his name Obed: the same was the Father of Iessay the Father of Dauid. Ruth. 4.

In that Christ chooseth to come of Rahab of Cham, & of Ruth of Mo­ab, he purposed not to come into the world by the prerogatiue of na­ture, or, as the Iewes looked he should come, in most tryumphant sort: but by grace offering grace to Cham, recompencing the loue of Lot to Abraham, and opening the eyes of all the Gentiles in the world, and causing the dumbe Nations that knewe not that the seed of the woman should breake the Serpents head, to speake the prayses of God in their owne tongue.

Againe, if his Parents had been from time to time of vertuous life vnspotted, as many of them were, the woonderfull graces of Christ would haue been attributed vnto the generalitie of his Fathers. But hee preuented euerie obiection that the peeuish vnbeleeuing Phari­sees might imagine, by comming of such as the Iewes held as vncleane before God.

2731. Gedeon Fortie yeares. Gedeon, Baracke, Sampson, Iephte, Dauid, Samuel, and the Prophets obtained promises, but receiued not the promise. Heb. 11.

AGaine the Children of Israel committed wickednesse in the sight of the Lord, and the Lord gaue them into the hands of Madian Seuen yeares: so Israel was exceedingly impouerished by the Madianites. Therefore they cryed vnto the Lord; and when they cryed, the Lord sent a Prophet vnto them, who sayd vnto them, Thus saith the Lord God of Israel, I haue brought you vp from Egipt, and haue brought you out of the house of bondage, and I said vnto you, feare not the Gods of the Amorites in whose land you dwell: but you haue not obeyed my voice. And Gedeon of the Tribe of Ephraim, was threshing of wheat to hide it from the Madianites. Then the Angell of the Lord appeared vnto him, and sayd, The Lord is with thee thou valiant man. And the Lord looked vpon him, and sayd vnto him, Goe in this thy might, and and thou shalt saue Israel out of the handes of the Madianites. Haue not I sent thee?

The multitude of the Madianites, and the Amalekites, and all they of the East, lay in the valley like Grashoppers, and there Camels were without num­ber, as the sand by the sea-shore. But Gedeon with three Hundred destroy­ed the Madianites, To shew, that victorie consisteth not in strength of men, or multitude of Camels, but in God who giueth the Victorie. For at the sounding of Gedeons Trumpet the enemies ranne, and cryed, and fledde, and the Lord caused them to kil one another. Thus was Midian brought lowe before the Children of Israel, so that they lift vp their heads no more, and the Countrey was in quietnesse fortie yeares in the dayes of Gedeon.

This Gedeon had Seuentie Sonnes begotten of his bodie, for hee had many wiues; and he had a Sonne by a Concubine, whose name was Abimelech.

So Gedeon died in a good age, and was buried in the Sepulchre of Ioash, his Father in Ophrath. Read the 6, 7, and 8 Chapters of Iudges.

Madian oppresseth Seuen yeares.

 

2771. Abimelech Three yeares, the Sonne of Gedeon, of the Tribe of Ephraim.

[Page 150]When Gedeon was dead, the children of Israel turned away, and went a whoring after Baalim, and made Baal Berith their God, and they remem­bred not the Lord their God, which had deliuered them out of the hands of all their enemies on euery side: neither shewed they mercie on the house of Ierub­baal, or Gedeon, according vnto all the goodnes which he had shewed vnto Israell.

Then Abimelech went vnto his fathers house, and slue his brethren the sonnes of Ierubbaal or Gedeon, about seauentie persons vpon one stone: so Abimelech raigned three yeares ouer Israel. But God sent an euill spirit be­tweene Abimelech and the men of Sechem: and they brake their promise to him, that the cruelty toward the seauentie persons and their bloud might come and be laid vpon Abimelech their brother. And a certaine woman cast a peece of a mil-stone vpon Abimelechs head, & brake his braine panne. And when the men of Israel saw he was dead, they departed euery one vnto his owne place. Thus God rendred the wickednesse of Abimelech which he did vnto his father in slaying his seauentie brethren. To shew that God by vntimely and miserable death, taketh vengeance on tyrants, euen in this life. Iud. 9.

2774. After Abimelech, there arose to defend Israel Thola of the tribe of I­sachar, and he iudged Israel twentie three yeares and died, and was buried in Shamir.

2797And after him arose Iair of the tribe of Manasses, and iudged Israel two and twentie yeares, and he had thirtie sonnes that rode on Asse-coltes, signify­ing they were men of authority. They had thirtie Cities which are called Ha­uoth Iair vnto this day, and are in the land of Gilead. And Iair died, and was buried in Chamon. And the children of Israel wrought wickednes a­gaine in the sight of the Lord, and serued Baalim and Ashtarath, and the Gods of Aram, and the Gods of Sidon, and the Gods of Moab, and the Gods of the children of Ammon, and the Gods of the Philistines, and forsooke the Lord and serued him not.2801 And in processe of time the children of Ammon made warre with Israel, 2819 and they said vnto Iephte of the tribe of Ephraim, Come & be our Captaine: and the spirit of the Lord came vpon Iephte, & he went to the children of Ammon to fight against them, and the Lord deliue­red them into his hands. Whereupon, he according to a foolish vow, be­ing ouercome with blinde zeale, not considering whether the vow were lawfull or no, offred vp his onely daughter in sacrifice, and Iephte iudged Israel six yeares. Iud. 11. and 12. Chap.

Iessai borne.

ALthough he was but an obscure man in respect of worldly glory▪ yet, no doubt, he was a very godly man, and taught his sonnes the religion of God, in that the holy Ghost doth so often repeate his name in the Scripture. In the Reuelation chap. 5. Christ is cal [...]ed the Lion of the tribe of Iuda, and the roote of Iessay. And Esay chap. 11. prophecy­ing of the graces of Christ, saith, There shal come a rodde sorth of the stock of Iessay, and a branch shall growe out of his rootes: and the spirit of the Lord shall rest vpon him, the spirit of wisdome and vnderstanding, the spirit of coun­sell and strength, the spirit of knowledge and of the feare of God, &c. To shew, that as Dauid, who in diuers respects figured Christ, came out of Iessay, a man without dignity: so Christ shoulde come of a poore Carpenters house, as out of a dead stocke, as Esay. 53.2. He shall growe vp before him as a branch, and as a roote out of a dry ground: he hath neither forme nor beautie: when we shall see him, there shalbe no forme that we should desire him.

Againe, with the very same skorne that the Iewes despised Christ, vpbrayding him by the basenesse of his kindred▪ Is not this the Carpen­ters sonne? doe the Israelites obiect against the house of Iuda, when the ten Tribes ioyned with Ieroboam, 1. King. 12. saying, What haue wee to doe with Iessay? what haue we to doe with the house of Dauid? As if they should say; why Iessay was but an husbandman, and Dauid was but a sheepheard, we will not be subiect to so base kindred, nor suffer such a foole as Roboam of their bloud to raigne ouer vs, for we be noble, and vnfitte to be gouerned by such a poore stocke; but we will worship Ieroboam of the house of Ioseph for he is a noble man, and diuers vali­ant and worthy men came of his kindred in the time of the Iudges. And so they indeede vtterly forsooke the house of Iuda, the stocke of Iessay, and walked in the waies of Ieroboam, choosing rather for outward dig­nity to goe to destruction, than embracing vertue, depend vpon the promises of God, to obtaine eternall life. Therefore our Sauiour Christ saith in the Gospell, Whosoeuer denyeth me before men, I will denie him before my Father which is in heauen. Luke 9.

AFter Iephte. Abesan of Bethleem of the tribe of Iuda; iudged Israel sea­uen yeares. He had Thirtie sonnes, and thirtie daughters: He died,2825.and was buried at Bethleem. And after him iudged Israel, 2833. Elon of the tribe of Zabulon, and hee iudged Israel ten yeares. Tthen he died, 2843. and after him Ab­don of the tribe of Eph [...]aim, iudged Israel eight yeares, and he had 40. sons and thirtie Nephewes that rode on seauentie asse-coltes, and he died. Iud. 12.

[Page 152] But the Children of Israel continued to commit wickednesse in the sight of the Lord, and the Lord deliuered them into the handes of the Philistines For­tie yeares.

2850. Then the spirite of the Lord came vpon Sampson of the Tribe of Dan, and with the iawe-bone of an Asse, hee slue a Thousand of the Philistines, and he iudged Israel Twentie yeares. The Philistines in reuenge of this, put out both his eyes, but the Lord strengthned Sampson against them, and hee slue at the time of his death three Thousand more of them.

Here is perfourmed Iacobs Will in Gen. 49. Where hee saith, Dan shall be a Serpent by the way, and an Adder by the path, byting the Horse heeles, so that his Rider shall fall backeward. And in Iudg. 16. Hee ouer­throweth the house where the Princes of the Philistines were: so that he slue more at his death than in all his life: and notwithstanding he di­ed with them, yet hee looked for saluation in Christ, of whom he him­selfe was a figure.

Now compare him with Christ.

SampsonChrist
  • was a Nazarite vnto God to the time of his death, and saued Isra­el from the handes of the Philistines.
  • was brought before the Princes, and mocked.
  • at his death ouercame more, than in his life.
  • was a Nazarite vnto the time of his death, and deliuered vs from the spiritual Philistins Sathan, and his An­gels.
  • was brought before the Magistrates, and was mocked.
  • at his death ouercom­meth him that had the power of death.

The Ceremonie of the Nazarites is prescribed in Numb. 6. They were such as vowed themselues to God, and from the vaine desires of the world.

2870. Heli of the Tribe of Leui, iudged Israel Fortie yeares.

THis Heli had Two Sonnes, Ophni and Phineas, which were Sacrifi­cers, and they sinned greeuously against God, as appeareth 1. Sam. 2.12.22. And Eli in stead of putting them to death, reprooued them with tender words. So there came a man of God vnto him, and sayd: Where­fore haue you kicked against my Sacrifice, and mine offering which I comman­ded in my Tabernacle, and honourest thy children aboue mee? Wherefore the Lord God of Israel sayth: Behold, the dayes come that I will cut off thine arme, and the arme of thy Fathers house, that there shall not bee an old man in thy house, shall be a signe vnto thee, that thy Sonnes die both: for them that honour me, I will honour, and they that despise mee shall bee despised. 1. Sam. 2. This our Sauiour Christ repeateth in the Gospell: Who so lo­ueth Sonne or Daughter more than me, is not worthy of me. Mat. 10. and in the 1. Sam. 15. it is sayd, Behold, to obey is better than sacrifice: and to hearken, is better than the fat of Rams. For rebellion is as the sinne of witch­craft, and transgression is wickednesse and idolatrie.

Afterwards the Arke of the Couenant of the Lord was taken from the host of Israel by the Philistines, and Israel was smitten down, and there was a great slaughter, for there fell of Israel thirtie Thousand footmen, and Hophni and Phineas died.

And when Heli heard that the Arke was taken, he fell from his seat back­ward, and his necke was broken, and he died, for hee was an old man and hea­uie, and had iudged Israel Fortie yeares.

So the Arke of the Lord was in the Countrey of the Philistines Seuen mo­neths. But the Lord plagued them all the time, that they kept it. So they knew not what to doe with it, but put it into a cart, and set a couple of young kine to to drawe it, and the Kine caried it directly to the Israelites, and turned neither to the right hand, nor to the left till they came at the Isralites. This shew­eth the wonderfull impietie of the Philistines, in that the beasts had more knowledge then they. Therefore the Prophet Dauid saith, they are like vnto horse, and Mule that hath no vnderstand. For they wor­shipped Dagon a moulten Image. But the hand of the Lord was vpon them▪ and the Lord destroyed them, with Emorods, which was the cause they sent a­way the Arke. The vse of it is thus much, that the wicked▪ when they feele the hand of God, grudge and reiect him, whereas the godly em­bracing Christ humble themselues, and crie for mercie.

Thus much for the particuler stories of the Iudges.

Now followeth somewhat againe in generall.

IN these Stories we are to note, that Iosephs Tribe hath more Iudges than Iuda, or any other Tribe. This may be the reason: We shall see through the course of the Scriptures, that the Children haue di­uers times great prerogatiues in regard of their Parents Stories▪ Ioseps mother was first contracted: but Iudahs Mother first bare Children: this wee shall further obserue in things concerning outward life, and therefore in respect of the first loue of Iacob, and that Rachel was first contracted, it was necessarie that in outward blessings Ioseps house should seeme to ouer match Iudahs. Yet seeing Leahs zeale was verie feruent, the Messias choseth to come of her. Othoniel the first Iudge was of the Tribe of Iudah, to shew, that they should looke for their deliue­rer which should end all the visions & prophesies, and perfect all righ­teousnesse, to bee of Iudah. The second is Aod of Beniamin, who is called the beloued of Israel, and of whom Moses prophecieth, that God should rest vpon his shoulders. Ioseph gathered poyson, where he should haue gathered honie: of him Hoseas speaketh while Ephraim spake, there was great terrour. And thus we see, that none can come to the Sonne except the Father draw him, as hee himselfe testifieth; for Ioseps glorie and blessing was the cause of his ouerthrowe. This was the cause that in Roboams dayes the ten Tribes fell away, and despised the glo­rie of Iudah, compelling euerie one to his Tents, saying, What haue we to doe with the Sonne of Iessai: forgetting Booz, Salmon, Obed, and Iessai, who in age at the birth of their Sonnes, resembled and kept in minde Abrahams age at the birth of Isaacke.

Thus much for the Iudges in generall.

Now let vs returne to the Oppressors.

THe first is Chusan of Mesopotamia. The second is Eglon of Moab. The 3. is Sisera of Canaan, the 4. Madian of Moab; then Ammon of Mesopotamias then the Philistins in Canaan & so forth in the like sort. We may obserue in these Iudges, the gentle & patient punishing of God, who first beginneth [...] but if thereby the wicked grow worse and worse, and will not be bettered, he vseth more seuere cor­rections: for Chusan is more milde than Eglon, Eglon more seuere than [Page 155] Chusan. But Sisera with nine Hundred Chariots wonderfull vehement in oppressing. We shall see, that the Moabites were lesse heauie in afflictions towards the Children of Israel, than the rest of the oppres­sors. The reason hereof may thus be rendred: The Moabites were of affinitie with Abrahams seede, and God promised, that whosoeuer blessed Abraham, he would likewise blesse: and therefore Lot and his posteritie had diuers blessings, and the memorie of this must in some sort asswage their malice. Thus we see an art as it were in Gods pu­nishments, and the order which he obserueth, and yet the Stories con­taine this doctrine so layd downe, as if they fell out at randome.

Now for the time of the Iudges gouernment.

SSaint Paul in the Act. cap. 7. mentioning their Storie, saith, That God gaue them Iudges after a kinde of reckoning Foure hundred and Fif­tie yeares: if you count the yeares of the Iudges exactly, they were but three Hundred, thirtie, and nine. Therefore Saint Paul ad­deth, after a kinde of reckoning, that is, as the Iewes accounted it, taking in the yeares of the oppressors, whose tyrannie amounted to one hun­dred and eleuen yeares: which one Hundred and eleuen yeares, being added to the three Hundred, thirtie, and nine yeares, make vp the iust summe of foure Hundred and Fiftie yeares. This kinde of reckoning Iosephus an ancient Iew vseth: who of some is thought to erre, because they marke not his purpose in the 1. King. 6. where the Text sayth, From the going out of Egipt to the building of the Temple, are foure Hundred and Eightie yeares. Iosephus, as if he purposed to crosse the text, sayth, that the time was fiue Hundred, ninetie, and two yeares, we haue no warrant to thinke Iosephus either of so great impietie, as to denie the truth of the Scripture; or of such ignorance, as to bee vnskilfull in so plaine a matter, which might bee discussed by eye-sight. Therefore if we take in the yeares of the Oppressors, and the yeares wherein the Egiptians were plagued, wee haue iust fiue Hundred, ninetie, and two yeares: so Saint Paul in the followeth the account of the Iewes, though in right the time of the Oppressors belongs not to the chroni­cle: this is the vse of al, Christ is Palmoni the secret nūberer, who weigh­eth, numbreth, and diuideth, yea, euen the haires of our head. By these also, the Eight and twentie Iubilees are made plaine and perfect. The certentie of these falling out so iust, may assure our consciences, that God is faithfull who hath promised. Dan. 9. Christ the King after seuenty Seuens shall be slain, but not for himselfe, &c. is the full accomplish­ment [Page 156] hereof, and to which they are to to be referred: for so Othoniel the first Iudge of the Tribe of Iudah represented him, of all these Iud­ges. Saint Paul speaketh, Heb. 11. By faith all these saw the Promise a farre off, and beleeued, and receiued it not, God prouiding a better thing for vs, that without vs they should not be made perfect. To conclude, in the ninth of Esay, the Lord bringeth in the conquest of the Iudges, both of Za­bulon and Nephtali, and the ouerthrowe of Madian, and then how the Battell of the Warriour was with great noyse, and with tumbling his garments in blood: but when Christ shall come to subdue all Nations vnto himselfe, whome these Conquerours signified, his gouernment shal be with peace and righteousnesse, and of his Kingdome there shall be none end.

Thus much for the Storie of the Iudges.

THE NEXT VVHICH IS TO be handled, are Samuel, and Saul; and first for Samuel.
The Seuenth Iubilee.

HEre you haue in the Seuenth Iubilee a rare man, Samuel to teach Religion,490. where God purposed to establish a Kingdome.

It may be demanded, why Christ did not die in the Fourth Iubilee, seeing it is a square number, and re­presenteth the forme of the heauenly Ierusalem? Be­cause Iosephs house had not then receiued his full glorie. Why then died he not in the Seuenth Iubilee, seeing it is a holy number, and fi­gureth the rest of our soules?

Because the Scepter which Iacob promised, was not yet come to Iudah: and when he had, it must haue a double glory ouer Ioseps house: but multiply the number of Seuen by the number foure, you haue Eight and Twentie the verie yeare of Christs death.

[Page 157]Thus you see in what a sweet harmonie all the actions of God are lincked, if men will marke, and not be amazed at manifest truthes.

Samuel and Saul Fortie yeares.

IN Samuels Storie we are to consider three things.

  • First, the time of the gouernment.
  • Secondly, the place where hee ruled.
  • Thirdly, his person.

The time was in Seuenth Iubilee: this is a speciall note, They were Seuen yeares in conquering the Land. Theodoretus applies this to this Storie that so in the Seuenth Iubilee they should looke for some rare euent. In the first Iubilee Othoniel of the Tribe of Iuda hath a great victorie, and is the first Iudge, and recouereth the Kingdome. In the Seuenth Iubilee there is a great conquest: for Samuel recoue­reth the Kingdome from the Philistines, restoreth the Arke to Iuda, and erecteth the Kingdome in Israel: This is a wonderfull matter, and these times are to be noted, because Saint Paul in the Acts, saith, That God gaue them Iudges after a kinde of reckoning Foure hundred and Fiftie yeares, vnto the time of Samuel the Prophet; which foure Hundred and Fiftie yeares wee must finde out by casting the particulars. So like­wise Daniel reckoning the death of Christ by seuentie Seuens, compel­leth vs to remember the Seuentie yeares of the Captiuitie, the foure Seuens of Iubilees, and the other Seuens through the scripture. These things hange together like a golden chaine, that euen as by breaking one linke all is disturbed, so by not marking, or neglecting one, the o­ther become hard: and by obseruing this order, the word of God is made plaine, and easie to those which delight in it.

Samuels time may bee compared to the newe world after the flood: for euen as in Noahs time at the flood, all good men were dead: euen so now none aliue of any rare blessing: so that Samuel beginneth as it were, to reuiue the world againe.

Now for the place.

HE was borne at Aramathia, which signifieth, a hye Bancke. Here is no mysterie in this. But hereby wee may remember a like Sto­rie: for Ioseph of Aramathia buried Christ, equall with Ioseph which buried Iacob.

Now followeth the circumstance of his person.

IN his person, first we may consider his name; which signifieth I haue asked him of God. Plato bringeth in a man Theaitetes, which signifi­eth, asked of God. The heathen tooke great delight to giue names full of signification.

This Samuel was of the Tribe of Leui, answereable for rarenesse to Moses. Moses birth was verie strange, his Mother being an hundred and thirtie yeares: so the Hebrewes cast her age. This they cannot prooue exactly: but yet she must be verie old, because she was sister to Moses Grandfather: so Samuels mother verie old. The strangenesse of their birth, must needs cause those which liued with them, to ex­pect great thinges of them, and diligently to obserue their actions. Here is yet the difference betweene Moses and Samuel. Moses had some notable of his Auncestors, which were not touched with any notable blemish. Samuel is of Chore, which familie is most wicked. And here is a great matter to be considered. Dauid and Samuels Sonnes are of one age, and yet from Leui to Samuel, you haue Seuenteene ge­nerations: and his Sonnes make one generation, which maketh Eigh­teene Generations: But in the Tribe of Iuda to Dauid, you haue but fiue Generations, that is to say, Salmon, Booz, Obed, Iessai, and Dauid. There is mention made in the Psalmes of Ten psalmes of the Sonnes of Chore: they be all psalmes of comfort, but the Eightie and Foure psalme is a speciall one: for there he sheweth, how God hath been fa­uourable vnto the Land, because hee brought againe the captiuitie of Iacob, when in mercie hee forgaue their sinnes. And this mercie will he alwayes shew to them that feare him, and then the Lord shall dwell in their Land. For mercie and truth shall meete righteousnesse and peace, because truth shall budde out of the earth, and then righteous­nesse shall looke downe from heauen. In the 87. Psal. thus they speake: The Lord loueth the gates of Sion more than all the dwellings of Iacob: for in it the Temple was built, I will thinke vpon Rahab and Babell. Behold yee Philistines, and they of Tyre with the Morians, loe there was hee borne. The meaning of this last sentence, is thus much: The Lord will write this man & that man born in Salem by regeneration; where in the con­flict betweene Moses and Dathan, Chore and Abiram which were de­stroyed, Moses writeth, that the Sonnes of Chore did not perish; Wee [Page 159] must expound this as a Prophecie, and referre it to the present time. For he as a Prophet saw, that some of them should be godly; the per­fourmance whereof appeareth in these daies. Hereby we may learne, that diuers wicked Fathers may haue children inheritors of saluation. And the heathen were not hindred for being called, because of the ignorance of their Fathers, as Saint Paul prooueth in the Acts. This is a Meditation of great comfort, if it be applyed to euerie ones conscience.

Now let vs consider the purpose of Samuel in erecting the Kingdome.

THis will appeare the plainer, if wee looke a little backe vnto Moses actions. Moses speaketh glorious things of Iuda: yet hee himselfe giueth not the Land to Iuda, but leaueth it to him in a Prophecie. Iesus of Ephraim diuideth the Land, and giueth the plea­sant soyle to Iuda. Samuel giueth to Iuda by annointing Dauid king: so we see how his purpose and practise fulfilleth Moses prophesie con­cerning the kingdome of Iuda. All these things in the Scripture haue their end to the strengthning of Christs kingdome. If one of Iuda had diuided the Land, and taken the best soyle to himselfe, the heathen herein would haue thought it great partialitie: therefore one of Io­seph diuideth the Land, and refuseth to plant himselfe in the best soyle, but giueth that glorie to Iuda.

Now we haue diuers comparisons between Samuel and Moses.

FIrst in their births, their Mothers being verie old.

Moses name signifieth, Drawne out of the waters, and so strangely preserued.

Samuels name is, asked of God, and so strangely giuen.

Moses was brought vp in all the learning of the Egiptians.

Samuel brought vp in all spirituall learning.

Moses did rule, and left not the kingdome to his posteritie, but gaue it to Ioseph, that so hee might giue it to Iuda. So Samuel giueth it not to his Sonnes, but annointeth Dauid of the Tribe of Iuda. And so ought Leui to rule, to teach others how to rule well; but not to leaue a kingdome to his children.

[Page 160]They were both Kings: so Moses testifieth of himselfe, when there was no King in Israel.

They both made warres, and were Conquerours, and both ruled Fortie yeares. The Iewes say, hee ruled but thirteene yeares; but by this they labor to disturbe the plainenesse of the Scriptures, which will neuer be easie without the true vnderstanding of the Chronicle. Sa­muel bringeth the Kingdome to Iuda by teaching the religion of god, and maketh Schooles of Diuinitie, and instructeth them to search Moses.

This continued in Esdras time, and vnder the Antiochi; so that as Moses recorded by writing Iudahs gouernment, and continuance: so Samuel taught it by expounding Moses, and thereby established it.

Here I am to shew a speciall thing.

When Elias is to be taken vp, one telleth Elizeus, 2. King. 2. Doest not thou knowe that thy Master shall be taken vp from thee? If it bee demaun­ded how hee knewe this: it may be thought he knew this from com­parison of the ages. For as Henoch the Seuenth was taken vp, and Mo­ses the Seuenth was buried by God, no place remaining of his buriall: so nowe in this Seuenth age they were to looke for some rare euent, which was performed when Elias was taken vp.

There bee that thinke, that by this kinde of teaching the Ceremo­nies of Moses are reuiued. But they must know that the next way to abolish them, is to know what they are, and to what vse they serue. If wee demaund the reason why God giueth not the gouernment to Iu­da; we shall see, that it was because all Israel followed strange Gods, not regarding the glorie of Shiloh. And when as the Oxen which carried the Arke were released, they went of their owne accord low­ing to Iuda: and Ieremie saith, Marke what I haue done vnto Silo. There­fore to bring in the true worship of God, it was necessarie to erect the kingdome in Samuel of Leui: Whose gouernment continued Fortie yeares, thereby to teach vs, that till Religion bee well taught, it is not easie to establish a good gouernment, and this will bee long in lear­ning.

Now followeth Sauls Storie.

SAVL. His name signifieth Desired: thereby shewing, that he was desired of the people, casting off the gouernment of God. Hee was of the Tribe of Beniamin. The prerogatiue that Beniamin hath the first King of his Tribe, in that he was the leaft of the Tribes, [Page 161] is (no doubt) an especiall fauour. If it be demaunded, why hee was of Beniamin before any of the rest of the Tribes; this may bee the rea­son thereof: Reuben had defiled his Fathers bed: therefore it was no reason that hee should beare sway in the common wealth.

Simeon neuer shewed any signe of repentance, but continued in malice▪ therefore his crueltie must needs hinder him.

Leui was not to gouerne, but to confirme others in the gouernment.

He must not be of Iuda, because God did not choose him, but the people: for if God had chosen him, his kingdome must haue beene established, because the gifts of God are without repentance.

For Isachar and Zabulon, the yonger must not bee preferred before the elder. Then the Sonnes of the hand-maides, to wit, Dan and Nephtali by Bilha, Gad and Aser by Zilpa, must not be first preferred.

Iosephs pride cast him off, for that glorie which he had in the time of the Iudges, caused him to despise Iuda, and therefore God saith, Marke what I haue done to Silo: so that of necessitie he must be of Beniamin.

Concerning Saul, he was goodly and faire, as any of the Children of Israel. Thus the world regardeth onely outward respects: but the Lord careth onely for them that feare him, and iudgeth not as man iudgeth. It is sayd of him, 2. Sam. 1. His speare came neuer emptie home.

We haue a comparison betwixt him and Saul the Apostle: for both were of the Tribe of Beniamin: both persecuted Dauid the beloued, the one for the kingdome, the other for profession of the religion of Christ the true king of Dauids Kingdome: both end the glorie of their Tribe.

When Saul is made King, the tribe of Reuben might say vnto God, O Lord, how are wee despised? for of all the Tribes we haue no glorie. Wilt thou alwaies remember iustice? God therefore to comfort them giueth them a conquest ouer the Hagarims, by the slaughter of whom they enrich themselues. Aser likewise might mourne, and rea­son with God, why he neuer looked on them in mercie? God there­fore giueth them this comfort: Anna, that is, Grace, the Daughter of Panuel, See God, of the happie Tribe of Aser, prophecieth at the birth of Christ. And surely if we sincerely embrace Christ Iesus, wee shall haue the spirite of grace, to shew vs the loue of God layd vp in Christ, that thereby we may enioy all happines: by this you may see the tribe of Aser had a great blessing.

In the Acts of the Apostles, Chap. 4. one Ioses a Leuite of Cyprus selleth his possession, and layeth his money at the Apostles feet, and he is called the Son of Consolation, for the Leuites were scattered in the Land, and the Lord the God of Consolation was their inheritance.

Thus much for those things wherein Saul might seeme glorious.

Now for his Faults.

HIs fault was, in that he disobeyed the commandement of God insparing Agag, and reseruing the best of the spoyle vnto him­selfe. And in that he was enuious against Dauid, and though he speaketh good things of him, and knewe he should succeed him in the Kingdome, yet hee persecuteth him. This is to runne headlong a­gainst the light of Gods truth. So the Deuill tempted Christ, though he knew thereby he encreased his damnation. Sauls punishment was verie great: for he is slaine at Easter by himselfe, then vndertaking battailes when he should haue celebrated the Lords feasts. That it was at Easter, it may be gathered by the Witch preparing him vnlea­uened bread.

Ionathan the Sonne of Saul, loued Dauid as his soule; therefore it may be concluded, he was saued: for hee loued Dauid the beloued of the Lord, and therefore beleeued in Christ of whome Dauid was a fi­gure. This may be prooued by the new Testament: for in the Epistle to the Hebrewes, Chap. 11. the Battailes of Gedeon, Baracke, Sampson, and of others are rehearsed, of whome this is added, that they all by faith subdued Kingdomes, and receiued the promise: and in these Ionathan is in­cluded. This testimonie of the holy spirite is of no small glorie.

Saul goeth to a Witch called Ob, which had a Hobgoblin. Herein he sinned greatly against the gouernment of God layd downe in Moses. The hid things for God, those reuealed for you and your children to doe them. He fell to this wickednesse, because hee killed those which ware the Ephod, and therefore God answered him not by Vrim and Thummim. God suffereth him to take reuenge of himselfe: for be­ing a King, hee was the highest Magistrate, and not to be put to death by his inferiours. His posteritie was likewise plagued, because they kept not the Couenant with the Gibeonites, which Iosua had made.

Thus much for Saul.

Dauid, borne in Bethlehem,

Which the Prophet Micheas, Cap. 5. calleth Little, because it was a little Village; and little in quantitie. The Euan­gelist Math. 2. calleth it not little, because it was famous in that Christ and Dauid were borne there.

His name signifieth, The beloued of God: so is Christ called in Hoseas, [Page 163] and Ezechiel, by this name, and oftentimes in the song of songs. So that after the heart of God, and this name Dauid, is all one.

Bethlehem, is as much to say, as the House of Bread, there Dauid the Shepheard the feeder of Israel, was borne as a figure and token that Christ the great Shepheard, and true bread of life, should bee borne there.

Dauid raigneth Forty yeres; Seuen yeares and a halfe in Hebron, and Thirtie two yeares and a halfe in Ierusalem.

HErein is a comparison with Christ: for as Dauid was King pro­claimed at Easter ouer Iuda: so Christ by his resurrection at Ea­ster, was prooued King ouer the whole world. Dauid after the death of Saul, asketh God whether hee shall goe? God answereth, To He­bron. This is not without speciall obseruation, that God should com­maund him to goe thether. The monuments of places are of great force to bring Stories into remembrance. For in Hebron Sara was bu­ried, being the first purchase which Abraham made. Isaacke and Re­becka were buried there: Iacob and Leah there: there Caleb challen­ged his inheritance. So that Dauid being King there, is ioyned in a kind of purchase with these Fathers, and their glorie herein matched. So the Hebrewes apply it. Hebron is called Consociation. The Seuen yeares King, is a comparison with the Seuen yeares of conquering the Land: so that looke what glorie is reaped in the conquest thereof, the same you may gather in the time of Dauids gouernement in He­bron. Further it was requisite there should be proofe of the sufficien­cie of his gouernment by gouerning Hebron, before hee should rule so stately a kingdome as Ierusalem was.

His Two and thirtie yeares, and sixe Moneths, haue a comparison with Christs liuing on earth. He began his gouernment there exact­ly One thousand yeares before Christ was baptized, at the verie same time that Christ began: so you see all Gods dealings cast in a fine and sweet proportion.

Dauid commeth of Iessai, in this respect Christ is called the roote of Iessai. The ages of Dauids Auncestors calleth in minde Abrahams yeares at the birth of Isaacke, and so remembreth his Storie. About Seuen yeares before he was King, he fights with Goliah the Philistine, who came of Mitzraijm, which filled Egypt the cursed Nation of [Page 164] Cham. Dauid is hereunto encouraged by a miracle, being made Vi­ctor ouer a Lion and a Beare, and thereupon hee concludeth: This vncircumcised Philistine shall be as one of them. Goliah challengeth all Is­rael, and defieth them. Dauid trusting in the strength of the Lord, vn­armed, onely with stones in his bagge, and his sling, slayeth the Phili­stine. He was about this time Three and Twentie yeares old.

This is the vse; Looke what this Goliah, and the Philistines were to the state of Israel: so is the Deuill and his Angels to the children of God. And as Dauid the beloued, by trusting in the beloued Sonne of God, ouercame; so shall we, if we beleeue as he did, putting on the armor of God. The summe in regard of the Iewes, is this: that as he, being of Iuda, subdued this Philistine; so likewise in all other battailes they should couragiously follow him, seeing he of Iuda should come after the flesh, which fought for them from heauen.

Saul giueth Dauid his Daughter to wife: it hath been a receiued o­pinion, that the Iewes might not marrie out of their Tribes. This is onely to be vnderstood of the heires, because inheritance might not goe from one Tribe to another: but if they were not heires, they might: As we see Dauid of Iuda marrieth one of Beniamin.

Now for his Victories.

THe 60. and 108. Psalme, speaketh shortly of them in this sort, Giliad is mine; Manasses is mine; Ephraim the strength of my head; Iuda is my Law-giuer; Moab is my Washpot: ouer Edom will I cast out my shooe: vppon the Philistines will I triumph. The meaning of it is: Christ will come, and subdue all Nations vnto himselfe, and erect his kingdome for euer. And yet as all these Nations, Moab, and Ammon, and Edom striue against Dauid; so will the Gentiles against Christ: And yet, why doe the Gentiles rage, and the people imagine a vaine thing? The Kings of the earth stand vp, and the Rulers counsell together a­gainst the Lord, and against his annointed, and yet all in vaine: for hee will bruse them with a rodde of yron, for hee hath giuen him the ends of the world for his Dominion: therefore are the heathen fooles. In the Reuelation you haue the like striuing by the Emperours against Christ: but the Mountaine is cast into the fire. In the Acts of the A­postles Pontius Pilate and the rest did that which the Lord decreed. In these battailes of Dauid, Saint Paules rule taketh place: the sound of them was heard to the ends of the world. For Dauids victories being gained not in one; but being fortie yeares allotted to the accomplish­ment [Page 165] of them, no doubt were an astonishment vnto the nations, and by them to be greatly obserued. Here wee haue the like comparison of the Fortie yeares in the Wildernesse. Dauid referred all his acti­ons to the building of the Temple. And if we will truly be beloued, all our actions must haue this end, to aduance the glorie of God in his Temple. Dauid had many enemies: so that the 18. Psalme is a thankes­giuing to God for his deliuerance from them. God would not haue his afflictions easie, because the comfort and consolation in ouercom­ming, should be sweeter: and that he being the beloued of God, and yet afflicted, men might learne to leaue to trust to the happinesse in this life, and thirst after the felicitie of the world to come. Hee had ene­mies abrode, and enemies at home: As Adonay, Absalom, &c. and in respect of this, hee maketh the 86. Psalme.

The consideration of this, is of great vse to euerie godly man in his priuate life. Besides these, he himselfe was his owne greatest enemie in seeing Vrias wife and coueting her, and killing of Vrias. Gods pur­pose in these great offences of the godly, is wonderfull: vpon this he sung the 51. Psalme, shewing himselfe to be a spirituall Leapour, more odious and detestable in the sight of God, than the bodily leaprousie in the sight of men. In the psalme there is a sentence vsed, which Saint Paul applyeth in the new testament: for he sayth, then shall I teach thy way vnto the wicked, and sinners shall be conuerted vnto thee. And sayth Saint Paul, God hath shewed mercie to me a sinner. These fallings of Da­uid, are no warrant for any man to presume to doe the like: But from hence ariseth a wonderfull comfort to the sinner which transgresseth by infirmitie, to hope for forgiuenesse, that so hee may bee free from desperation. If Dauid, being so glorious in conquests, and other gra­ces, had not thus transgressed, hee would haue been too proude: but hee was therefore humbled, that hee might thereby keepe the Commaundements of the Lord.

Now let vs consider him in his learned affaires.

THe whole Booke of Psalmes are called Dauids: but there be ma­ny which are none of his, yet they are called Dauids psalmes, be­cause [Page 166] they bee in that volume. All Dauids Psalmes haue relation to Mo­ses: and there is great vse of them to expound Moses. For as Moses at his death blesseth Iuda; the second psalme expounds that blessing, and applyeth it to Christ. Moses teacheth the Children of Israel to blesse in this sort, Numb. 6. The Lord blesse you and keepe you, the Lord make his face to shine vpon you, the Lord turne his louing countenance towards you, and graunt you his peace. Dauid in the 67. Psalme expounds this, and telleth wherein this consisteth. Hee beginneth in the like order, that God would bee mercifull vnto vs, and shew vs the light of his countenance. This appeareth in that the earth knoweth his way, and the Nations his sauing health, When hee iudgeth the folke righteously, and gouernes the Nations vpon the earth: and then shall the earth increase, therefore let the people praise thee, o God, yea let all the people praise thee: by this one you may gather all the rest. In Moses it is sayd, that God did arise. The 68. Psalme beginneth so, Let God arise, and his enemies shall be scat­tered. There he sayth, Thou art gone vp on high, thou hast led captiuitie captiue, and receiued gifts for men. Saint Paul expounds this of Christ. Ephes. 4.

Thus much for his Doctrine generally.

ABenezra an ancient Iew, mooueth a doubt concerning Dauids Organes and Instruments of Musicke. It may thus bee answe­red▪ when they came from Egipt, they had Organes: and ha­uing one kinde, it was lawfull to haue other kindes also. The Pro­phets which knewe the Iewes should be trayned vp in ceremonies, might vse these to the same purpose.

This is no warrant for the vse of them nowe, seeing Ceremonies cease. Concerning the ecclesiasticall discipline amongst the Iewes, we shall see, that Dauid durst not aduenture to appoint the Sacrificers, whose turne should be first, or second; but they cast lots for it, for as he was Prince & ruler ouer the people, so they were al Princes of the san­ctuarie, and therein equall with him. When the Leuites tooke vpon them to be Kings, they became Saduces, and Malachi calleth this time the time of the curse. Rabbi, Leui, Ben, Gerson sheweth, that though the Leuites had notable victories against the Antiochi, yet they all died of violent deaths, because they tooke the glorie from Iuda, therefore God would not hold them vnpunished.

In the 22. Psalme, Dauid as a prophet telleth what the Scribes and pharisees would doe vnto Christ: and therein sheweth likewise the [Page 167] calling of the Gentiles. He entituleth the Psalme, the Hart of the mor­ning: that looke euen as the Hart is the pleasure of the beasts, and the morning the glorie of the day: so is Christ to the soules of those which beleeue in him. As Dauid a great many yeares looketh to the death of Christ; so must wee following Saint Peters rule, look to the end of the world: that from the meditation thereof, wee may lift vp our heads, knowing that our saluation is at hand.

Dauid knew of these contumelies against Christ by the spirite of pro­phesie, but yet he must prooue the truth therof, & therefore imagineth the most outragious. And surely we cannot imagine greater, than that Christ should bee as one forsaken of God. Besides, what could bee more cruell, than to giue vinegar to drinke to those which are sicke? Dauid in his psalmes goeth further, and compareth Melchisedech with Christ, saying, Thou art a Priest for euer after the order of Melchisedech: and from thence descendeth to the calling of the heathen, He shall smite in sunder the heads ouer diuers Nations; He likewise in the 49. Psal. men­tioneth Adams Storie: Adam being in honour continueth not one night, but is as the beast that perisheth. The summe of all is that as Paul taught nothing but Moses and the prophets, so doth hee. In that his Sonnes are wicked, wee haue to learne, that godlinesse is no inheritance, nei­ther doth it lineally descend from the Father to the Sonnes. His affli­ctions may teach vs, that the best men are not without the greatest ca­lamities, seeing there is no goodnesse in them. And if their actions haue good successe, it is because God doth blesse the whole state.

Thus much for Dauids Storie.

Salomon borne.

HIs name signifieth Peaceable: so was his Kingdome and gouerne­ment: thereby to shew, that Christ the King, whome he repre­senteth, should giue peace passing all vnderstanding.

Hee was of Dauid by Bershabe. This blemish the holy Ghost no­teth, to comfort vs in our infirmities, and to keepe vs from despe­ration.

Salomon raigneth Fortie yeares.

THe Grecians say, that Salomon was King at Twelue yeres of age. The reason is, because mention is made of him when Thamar was defloured, and they cast it thus; two yeares after the deflou­ring of Thamar, Ammon is slaine, for the which Absalom flyeth to Geshur, and there hee remaineth three yeares, afterwards hee is two yeares banisht from the presence of the King: then he rebelleth one yeare, and is slaine: after this there is a Famine for three yeares, and the Twelfth yeare Dauid dieth, and then Salomon succeedeth in the Kingdome.

Eupolemus saith, that the building of the Temple was reserued to Salomon, who came to the Crowne at the age of Twelue yeares.

This time hath a comparison with Christ.

As Salomon being Twelue yeares old, decided the controuersie be­tween the two women for the dead Child: Euen so Iesus Christ much more to be admired than Salomon, at Twelue yeares of age disputeth with the Doctors in the Temple.

For this number of Twelue,

You haue Twelue

  • Signes.
  • Moneths in the yeare.
  • Stones in Iordan.
  • Loaues of bread in the Tabernacle.
  • Stewards of Salomons house.
  • Fountaines in the Wildernesse.
  • Apostles▪
  • times 12 thousand Christians sealed in the Reuelatiō.

Christ telleth, that the Queene of the South came to heare the wise­dome of Salomon. But saith he, behold a greater than Salomon. Besides cleane through the song of songs, you haue Christ and Salomon com­pared together, sauing onely in the beginning, where it is sayd, a Song of Salomons.

We read in Plutarch, that it was a custome amonge the Kings of old time, to put questions one to another, to trie the abilitie of their wits, and that a certaine praise was appointed to him that got the victorie; and Dius an Historiographer of the Phoenicians, rehearseth the Rid­dles and Questions that Salomon sent to King Hiram, saying, that it cost [Page 169] Hiram verie much, in that he could not open them, vntill at length he found a young man of Tyrus, named Abdemon, who decyphered vn­to him the most part of them: we finde, that in the Booke of Iudges, Sampson promised great rewardes to them that could declare his Riddle. These haue a fit relation to the parables vttered by Christ to the Iewes.

Something must be said of the annointing of Kings.

WE shall finde that Saul was annointed, because hee was the first King: And Dauid was annointed, because he was cho­sen by God of another tribe. And Salomon was annointed, because that Absolom and Adonay gaue a push for the Kingdome. And Ioas was annointed, because Athalia sought to set vp other. Eue­rie one that is a Christian, is called the annnointed of the Lord, as it is in the [...]. Psal. Touch not mine annointed, nor doe my Prophets no harme. This is spoken of Abraham, Isaacke, and Iacob, and so consequently of all the faithfull.

For annointing of Kings, it is not lawfull by imitation to reuiue it as a ceremonie, seeing this was neuer done but vpon speciall occasion, the state requiring it, diuers hauing at that time title to the Crowne. In respect of policie, it is peraduenture lawfull, hauing been authorised by the consent of Nations: otherwise not.

Temple built foure Hundred and Eightie yeares after the Children of Israel came out of Egipt. 1. King. 6.

THe foundation of the Temple is laide on Mount Moriah, where Adam was created, where the Fathers in ancient time sacrificed, where Isaack was offered, where Iehouah appeared to Dauid staying the plague. 2. Chron. 3.1.

As a Citie, or an house scituate vpon an hill cannot be hidden: euen so God would haue his people not to behid, but to be an example to all Nations.

The Temple is twise as bigge as the Tabernacle, because that the Temple and the Tabernacle had a relation to the number of the peo­ple. Seing therefore now the people were twise so many as then; the Temple ought to be twise so bigge. The efficient cause, is the com­mandement [Page 170] and warrant of God: the instrumentall cause is Dauid: he putteth it not in practise, because hee was a man much busied in warres. It was begunne to be built in the Fourth yeare of the raigne of Salomon. The Cedars for it were had from Libanon, where Noahs Arke was built.

In the vnderstanding of the Temple, and the particulars thereof, consisteth the whole summe of Religion.

It had Sixe Courts, and euerie Court of seuerall vse, before you came to the holy of holyest: and euerie Court were Twelue steppes one aboue another. The vse of which is, that it is no easie studie to attaine to the depth of the knowledge of God, neither can a man at­taine vnto it at the first as hee will, but he must ascend by degrees. So were the windowes, narrowe without, and wide within: to shewe, that they which once had obtained the knowledge of Christ, embra­cing it with a liuely faith, doe behold his graces in a full clearer sort, than those which are without.

For the Courts, they were thus distinguished.

Within the vtmost rayles the heathen and prophane people might stand, to see and heare: and as they were like beasts in knowledge, so their place was next to the beasts of the field.

In the second Court, the women stood.

In the third Court, the Common people.

In the fourth Court, the King did heare the Law read.

In the fift, were the Sacrifices burnt vppon the brasen Altar.

In the sixt, was the golden Altar, and the Table of Shew-bread.

In the Seuenth, was the holy of holyest, where was the Arke of the Couenant of Iehouah, and within it the two tables of Testimony▪ Into it onely might enter the high Sacrificer, and that he might doe but once a yeare: figuring Christ the high Sacrificer, which once for all should enter into the holy of holyest, to make intercession for all the world.

Betweene the holy, and the holy of holyest, there was a vaile of blew silke, purple, crimson, and fine linnen, and Cherubines wrought thereon. This vaile represented the bodie of Christ, and shewed that none could come to the Father, but by the Sonne; and none come vnto the Sonne, except the Father draw him. When Christ was cruci­fied, this vaile did teare from the toppe to the bottome, and shewed that by his suffering of death, all men then were Kings and Sacrificers, and might by their owne prayers grounded on knowledge and the feare of God, obtaine forgiuenesse of their sinnes.

The dores, pillars, and seeling of the Temple, were couered with gold: resembling the golden spirite of prophecie.

[Page 171]And when the Temple was built, the stones were so squared be­fore they were brought, that there was neither hammer, axe, or any toole of yron heard in the Temple while it was in building: To teach the Israelites, that they ought to liue in peace, loue, and vnity one with another, without iarring or contention, if they would haue the vse of Gods holy Temple. For, saith God, My house is a house of prayer.

The Temple is a resemblance of things in earth, respecting God in heauen.

The summe is, Moses to bee compared with Salomon, Salomon with Daniel, Daniel with Christ, Christ to be compared with all.

In the Eleauenth yeare of Salomon, he fini­shed the Temple.

AS the Tabernacle was 7. Months in building; so now the Tem­ple was Seuen yeares in building: thirteene yeares after, Salo­mon builds his owne house.

There be that thinke he was twentie yeares old when hee tooke vpon him to succeed in the Kingdome: and they cast his yeares to be foure and Fortie when hee fell to Idolatrie. They reckon it thus: He is twentie yeares old when he is King: Foure yeres after he builds the Temple: hee is Seuen yeares in building: thirteene yeares after, he builds his owne house.

Vpon this his Idolatrie there hath been a great doubt, whether he was saued, or not. It is without questiō, he was saued▪ but yet it was not without singuler reason, that the holy Ghost left it doubtfull: for if it had been easie for him to bee saued, hee had been an example of great impietie. It is promised him, that if he sinne, he shall be chastised: but God will neuer take his mercie cleane from him.

This cannot bee meant of succession in the kingdome: for what comfort had it beene to him, to haue enioyed the Kingdome, and afterwardes to haue enioyed damnation? therefore it must needs bee meant of his estate after this life. Besides, hee is called the Beloued: that may bee a reason to prooue his saluation. And in the 13. of Marke; Abraham, Isaack, and Iacob, and the Prophets are sayd to be in the kingdome of heauen: therefore he being a prophet, must needes be there. Yet false prophets are excepted, as Balaam and o­thers, of whome Saint Peter giueth a rule, 2. Pet. 2. That they bring vpon themselues swift damnation. Now God knowing his own wisdome speaks things wonderfull short. Where it is sayd, He worshipped strange [Page 172] Gods; I haue oftentimes muzed what should be the meaning of it. For I could neuer thinke, that hee could esteeme the Idols of the heathen for Gods, considering he had such woonderfull knowledge. But sure­ly this is the meaning, that allowing his Concubines to worship them, seeing done by his commaundement, it was as his act: and this will I hold, till I be better instructed. For if hee had come to so open a folly as to worship them as God: this sinne must needs haue been the sinne against the holy Ghost.

Now concerning his felicitie.

THere is no one thing setteth it forth more, than the Booke of the Preacher: which Booke was made in his age, and after his re­pentance: yet in that he speaketh coldly of repentance. He be­ginneth, Vanitie of vanities, all is but vanities, saith the Preacher. This is the summe of the Booke. It is amplified by the generall state of all things, then by the particular. The generall thus.

The earth standeth, yet one Generation passeth, and another com­meth, so there is nothing constant. If we consider thinges past, they are the same which shall be, all things haue a time. And the Persians called wise men the searchers of time. Moses teacheth vs to pray to God to teach vs to number our dayes, that wee may apply our hearts to wisedome. In all this there is nothing but for a man to bee merrie in his labor. Let vs behold the Sunne, it riseth and setteth, and returnes againe to his place, and there rising, goeth towards the South, and ben­deth towards the North: he neuer continueth in one place, he causeth Winter and Summer, Spring time and Haruest; the Riuers runne all into the sea, and they ouer-flowe againe into the sea. Of all these, this is the summe, that all things vnder the Sunne are vanitie, and affli­ction of spirite: Euen so is the state of man. This likewise the crea­tion sheweth: for there is nothing new vnder the Sunne, either for good or badde. Euen the finest inuentions haue been before: but we count them new, because the generation that knew them, is past, and so forgotten. So that by this wee may see no happpinesse vnder the Sunne, but all is vanitie.

Thus much for the generall.

Now follow the particulars.

FIrst as concerning men, and they are in two sorts. The first concer­ning the best men: then men of corrupt conuersation. I therefore, [Page 173] saith the Preacher, I meant to trie pleasure alone, and wisedome alone, and then both together.

Concerning wisedome, I talked with the best Schollers: I knew all the plants, from the lowest shrubbe, to the tallest Cedar in Libanon, and their vse in cleansing the leaprosie, and how thereby Christ was signified. Yet this knowledge did not ouer-reach Moses. The nature of the fowles was familiar vnto me. If it bee asked how hee came by this knowledge, it may be answered; partly by education, and partly by an immediate inspiration from God: and yet of all, this is the end, Much reading is a wearinesse of the flesh, and there is no end of ma­king many bookes. So wise men are neuer quiet, because they see so few saued: for crooked things shall not bee made streight: from this I went saith the Preacher, and tryed pleasure.

Goe to now, I will prooue thee with ioy, and with pleasant things, and yet this is a vanitie. Of laughter this I sayd, that it was madnesse: and of ioy What is that thou doest? Wee may see hee neuer disputes of these things, but speakes short: for the heathen by the light of nature knew thus much I went yet further, saith the Preacher, and ioyned pleasure and wisedome together. For I made great workes: I built houses, set Gardens, planted vineyardes, and trees of all sorts. I got seruants and maides, and had children borne in the house. I had great possession of Beeues and Sheepe: and to conclude, I was great, and encreased aboue all that were before mee in Ie­rusalem. When I beganne to looke on all these thinges, I beheld nothing but vanitie and vexation of spirit, and that there was no profite vnder the Sunne. Besides, when I looked who should after mee possesse these, and thought with my selfe. What? Roboam the foole? and then I hated all the labor wherein I had trauailed vnder the Sunne, seeing no man knoweth whether he shall be wise or foolish, which shall be ruler ouer my workes, and wherein I haue shewed my selfe wise: this is also a vanitie. Therefore we see, to all things an appoin­ted time. A time to be borne, and a time to die; a time to loue, and a time to hate; a time of warre, and a time of peace.

Thus God turneth the wheele of our life, to the end, that we should not set our affections on these earthly vanities, but being risen with Christ, seeke those things which are aboue. Now that all hope of con­stancy in these transitory things might be takē away, he reproues it frō his owne person. For if he, being a king, and the greatest in Israel, and such a one, as Who is the man that will come after the King in things which hee now hath done? and yet could not finde wherein to free his heart from vexation and disquietnesse; shall any other thinke to finde quiet­nesse and securitie in this life? therefore of all these experiences, thus he concludeth, There is no profite to a man, seeing all his dayes are sorrow, and his trauaile griefe, that hee eate and drinke, and delight his soule [Page 174] with the profite of his labours, because this is of the hand of God.

Concerning actions; they are either without a man, or within him. Without, the most excellent is Iustice: and how is that executed? I heard the cries of the innocent, and no man comforting them, and sawe their oppression, and no man resisting it; therefore I counted those which are dead, better than those which are aliue: and yet happier that neuer was. I haue seen, saith he, a wealthy foole greedie after riches, and yet tooke no fruit of them, and this is a great vanitie. I saw another in a kingdom, and the hearts of the people alienated from him. I saw another who hath gotten wealth iustly, and yet his heire shall not inherite it, but a stranger shall deuoure his substance, this is also a vanitie, and a great miserie. Now seeing that present punishment fal­leth not vpon the wicked for their sins, therfore without feare they goe on for­ward without regard of wickednes: for they are somtimes rewarded, as though their actions had been godly. But this is the summe: No man can know by the outward things in life, whether he be in the fauor and loue of God, or in the hatred of his Creator. The Pope expounds this of doubtfulnesse in faith. This cānot be the meaning: for Salomon disputes only frō the outward actions, what a stranger may iudge: not what he frō his owne consci­ence may assure himselfe. This is the conclusion, As to the good, so to the sinner it hapneth; as to the periured, so to him that saith true; their end is both a like. Yet here is the difference, that wisedome and foolishnesse differ as light and darkenesse. Now then seeing nothing accords to vertue, fooles tor­ment themselues, euen as a dead flye marreth the Apothecaries oyntment. We must cast our bread vpon the waters, doe good, though the case bee desperate: for looke in what place the tree fals, there it lyes. The summe is, One generation passeth, another commeth: and though one liue a Thousand yeares, and hath reioyced in all the workes of his hands, he must remember the dayes of darkenesse, and that all that is past, is vanitie. Therefore ô young man, Remember thy Creator in the time of thy youth, before thy time of af­flictions come: and before thy old age full of sorow, in which thou shalt say, thou hast no pleasure, before the Sunne, Moone, and Starres seeme to the darke­nesse, and thy hands the keepers of thy house doe tremble, and thy legges thy stronge men faile vnder thee, and thy teeth being few waxe idle, and thy eyes dimme, and thou rise at the voice of a bird, & a Grashopper through thy weak­nesse, be a burthen vnto thee. When thy head flourisheth in whitenesse like the Almond tree: and thou doest goe to the earth from whence it came, and the spirite to God that gaue it. This is the conclusion: The wiser Salomon was, the more he taught the people, & those things which he had made; & like as a shepheard to the flocke, and as a nayle to fasten the ioynt; so are the words of the wise. This last of teaching the people knowledge, is all concer­ning his repentance. Seek no further, for there is no end of bookes, and much reading is but a vexation of the flesh; but the word of God endureth for [Page 175] euer: and therfore the summe of all wisedome is, to feare God, and keepe his Commaundements.

Now I will briefely shew his other Bookes, as the

  • Prouerbs,
  • Song of Songs.

THe Prouerbs for the most part of them, were made in his time: some of them gathered together in Ezechias dayes.

The summe of them is, that by Allegories taken from the Cedar in Libanon to the grasse, hee would shewe the wisedome of God to bee the same in gouernement, that it was in the creation of the world: And therefore hee prooues the particulars hereof by the beasts; for the Iewes being a simple people, could not know this by experience, and therefore from the beasts, with which they were well acquainted, he prooues it. Goe to the Ant, behold her waies and learne to be wise: for she hauing no guide, gouernor, nor ruler, prepareth her meat in the summer, & gathereth her food in the haruest; and thus he rūneth through the course of nature, from thence teaching precepts of ciuile life.

Concerning the Song of Songs.

THe Iewes had it in such reuerence and account, that afore thir­tie yeares of age none of them would studie it. It is a wonder­full thing, that all the particulars which the Booke containes, be­ing taken from marriage, and handled so sincerely, no blemish or spot can be found therein. The meaning and summe thereof, is thus much; That as in mariage we are ioyned one to the other, & haue separated our selues from all other; so in our spirituall coniunction in the Church with Christ, we haue sworne to detest Idolatry, & to serue and worship the true and liuing God. S. Paul to the Ephes. Cap. 5. expounds this: Husbands, loue your wiues as Christ loued the Church and gaue himself for it, that he might make vnto himselfe a glorious Church, not hauing spot or wrin­kle; so men ought to loue their wiues, euen as the Lord doth his church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leaue father and mother, and they two shall be one flesh. This is a great secret; but I speak of Christ and his Church. Thus you see how S. Paul prooueth and maketh plaine the one by the other; so doth Salomon in this Booke. The hardnes of this booke is in this, that he taketh the best things in the course of nature, & applies them to religion: this could not be done by the wit of man. All this is done, to expresse the vertues of Christ to his church. I am black, but faire, as the daughters of Ierusalem, as the Tabernacles of Kedar, as the curtaines of Salomon. I am black, euen like those which keepe flocks in Arabia, through mine owne sinne: but being lightned by Christ, and hauing put on his righteousnesse, I am faire as the daughters of Ierusalem, and as beautifull as the curtaines of Salomon.

[Page 176]Then she desires: O Lord teach me, O Lord, where thou feedest, where thou doest lye in the noone day, least missing thee to be my teacher and guide, I wander after the flockes of my companions. Christ maketh answere: If thou art ignorant, oh thou fairest amonge women, goe and enquire of the shep­heards: If they be false goe yet a step higher, and this you must learne, that if you be risen with Christ, then seeke those things which are a­boue where Christ sitteth at the right hand of God.

Other comparisons there are, as from the wildernesse: but by this you may learne to expound the rest; they are hard, if we apply them to particular things: but wee must knowe, that these comparisons here vsed, are not to prooue new points of religion, but to illustrate and amplifie those alreadie set downe: for grounds of Religion, whereon our saluation stands, must bee prooued by plaine storie: for the Lord teacheth nothing in corners.

Kings of Iuda three Hundred and Ninetie yeares before the burning of the Temple by Nebuchadnetzar.

BEfore I handle the Kings particularly, this must bee vnderstood, that now the Kingdome of Iuda was distinguished from Israel. For Ieroboam of Iosephs house, withdrew the hearts of ten Tribes from vnder the Scepter of Roboam of Iuda, and caused all Israell to worship strange Gods: and therefore they had two Kingdomes, one of Iuda, the other of Israel. And first I will speake of the Kings of Iuda.

Roboam Seuenteene yeares.

HIs name signifieth Sauouring with the people. When Salomon was dead, his Son Roboam succeeded him in the Kingdome, & his wise men came and counselled him to serue the people one day, and they would serue him all the dayes of his life: but hee following the coun­sell of his young men, sayd vnto them, My little finger shall be bigger than my Fathers thigh. Therevpon the ten Tribes fell away, and rebelled against the kingdome of Iuda, crying, Home Israel to your Tents: and they made Ieroboam of the house of Ioseph King ouer them: They for­got the Temple of Iuda, the promise made to Dauid, and the Messias to [Page 177] come of his loynes, saying, What is Iessai? hee was but a yeoman of the house of Iuda. Is the house of Iuda better than the house of Ioseph who was King ouer vs in Egypt? but Beniamin and the Leuites kept within Iuda. And in the Fift yere of Roboam, [...]kisacke King of Egipt, came vp & spoyled the Temple, & the treasures of the kings house. For see­ing they had lost the gold of their Religion, God suffered them to lose the gold of their Temple. And this is to be obserued in the state of the kings of Iuda, that in it all cōmon wealths in the world are figured. For some of them began well, and ended ill: some begunne ill, and ended well: some were wise, some foolish: some verie godly, some extreame wicked: and finally, what condition soeuer the state of a common wealth might be of, was expressed in the manners of the kings of Iuda.

Abiam Three yeares.

HE succeeded Roboam his Father. He wrought wickednesse in the sight of the Lord, yet for Dauids sake, God set him vp in Ierusalē he had continuall warre with Ieroboam, but alwayes became victor, be­cause hee knew that the kingdome belonged to Iuda, and therefore waxed mighty: so that Ieroboam all his daies could recouer no strength. He dyeth.

Asa succeedeth him, and raigneth One and Fortie yeares.

HE was a godly King: for he maketh a lawe. 2. Chron. 15. That who­soeuer will not seeke the Lord God of Israel, shall be slaine, whether he be small or great. It is said, that in the Thirtie and sixe yeare of his raigne came Baasa King of Israel vp against Iuda. That is meant the Thirtie and six yere since the diuision of the kingdome in Ieroboams time. His fault was, that he put Hanani the Prophet in prison, because he reprooued him for making couenant with Benadad King of Aram.

3889. Iosaphat Twentie and fiue yeares.

HE succeedeth his Father Asa. His fault was in ioyning with Ahab of the house of Omri. In his dayes Elias was taken vp. He repenteth him of his sinne, by seeing the king of Israell plagued, and himselfe in danger. He hath victorie ouer the Moabites, and the Am­monites, [Page 178] because he set his hart to seek the Lord, and so he had rest on euerie side. Yet in the end, he ioyned with Ahasiah King of Israel, who was giuen to doe euill, and so he died. 1. King. 22.

3110. Ioram Eight yeares.

HE walked in the waies of the Kings of Israel, as the house of Ahab had done, and wrought euill in the eyes of the Lord. Howbeit, the Lord would not destroy the house of Dauid, because hee had promised to giue a light to him, and to his Sonnes for euer. In his dayes Edom rebelled from vnder the hand of Iuda. Now is perfor­med the saying of Isaacke when he blessed Esau. Gen. 27. But the day shall come that thou shalt loosen the yoake from off thee.

He slew all his brethren, and the Princes of Iuda, and made high places in the Mountaines, and caused the Inhabitants of Ierusalem to commit Idolatrie. So there came a writing to him from Elijah the Pro­phet: Because thou hast done these things, behold with a great plague will the Lord smite thy people; and thy childrē, thy wiues, & al thy substance, and thou shalt be in great diseases in the disease of thy bowels, vntill thy bowels fall out day by day. So the lord stirred vp against Ioram, the spirit of the Philistins, & the Arabians, that were besides the Ethiopians. Because there were o­ther Arabiās in Africa southward toward Egipt, I distinguish thē. And they came vp to Iuda, and carried away all the substance that was in the Kings house, and his Sonnes also, and his wiues, so that there was not a Sonne left him aliue saue Iehaahaz the youngest of his Sonnes: to shew, that wherein a man offendeth, therein hee shall be punished. And after all this, the Lord smote him in his bowels with an incurable disease, and within two yeares his guttes fell out with his disease, and he died of sore diseases, yet hee was bu­ried in the Citie of Dauid, but not amonge the Sepulchers of the Kings. 2. Chron▪ 21.

So that we may see by Gods Iudgments vpon him, that wee cannot both ioyne with the wicked, and serue God: neither are Gods promi­ses tied to men longer than they continue in his feare, keeping his cō ­mandements; as it is written, 1. King. 2.4. If thy Sonnes take heede to their way, that they walk before me in truth, that is, without hypocrisie, with all their hearts, and all their soules, thou shalt not, sayd he, want one of thy posteritie to sit vpon the throne of Israel.

3117. Ochosias One yeare.

HE was two and Fortie yeares old when hee began to raigne. The mea­ning is this, He is the child of the two and Fortieth yeare, for it is two and Fortie yeares since the house of Omri came vp. Here is repea­ted the like storie of two and Fortie yeares in the wildernesse. He was the Sonne of Athalia, the Daughter of Ahab of the house of Omri: hee wal­ked also in the way of Ahab King of Israel; for his mother counselled him to doe wickedly: wherefore hee did euill in the sight of the Lord like the house of Achab. For they were his Counsellors after the death of his Father, to his destruction. Which sheweth, that such as the rulers be, such are their Counsellors, and that there can neuer bee a godly Kingdome, where wicked Counsellors are suffered to beare stroke. And the destructi­on of Ochosias came, in that hee went to Ioram the Sonne of Achab King of Israel, to fight against Hazael King of Aram at Ramoth Gilead, and against Iehu the Sonne of Nimshi, whome the Lord had annointed to destroy the house of Achab. Therefore when Iehu executed iudgement vppon the house of Ahab, and found the Princes of Iuda and the Sonnes of the brethren of O­chosias that wayted on Ochosias, he slue them also: and hee sought Ocho­sias, and caught him where hee was hid in Samaria, and brought him to Iehu, and slue him, and buried him, because they sayd hee is the Sonne of Iosaphat, which sought the Lord with all his heart. So the house of Ochosias was not able to retaine the Kingdome. This was the iust plague of God, because he ioyned himselfe with Gods enemies: yet God, to declare the wor­thinesse of Iosaphat his Grandfather, mooued them to giue him the ho­nour of buriall. 2. Chron. 22.

3118. Athalia Sixe yeares.

WHen shee heard that her Sonne Ochosias was dead, she putteth to death all the Kings seed of Ochosias house, because she might by that meanes bring the Kingdome to Israel, and so haue established Idolatrie. But Iehoshabeath the daughter of the King tooke Ioash the Sonne of Ochosias, and stole him from among the Kings Sons that should be slaine, and put him and his Nurse in the Bed-chamber. So Iehoshabeath the daughter of King Ioram, the wife of Iehoida the Sacrificer, (for she was the Sister of Ochosias) hid him from Athalia. So she slue him not: and hee was hid with them in the house of God sixe yeares, whiles Athalia raigned ouer Iuda. But after, this Iehoida caused Athalia to be slaine: to shew, that [Page 180] who so sheddeth blood, by man shall their blood be shed.

3124. Ioas Fortie yeares.

THen they brought out the Kings Sonne, and put on him the crowne, and gaue him the testimonie, that is his oath, and royall apparell, and made him King, and Iehoida and his Sonnes annointed him, and sayd, God saue the king. Then all the people of the Land reioyced, and the Citie was qui­et, after they had slaine Athaliah with the sword. For where a tyrant and an Idolatrer raigneth, there Gods religion cannot flourish: but the plagues of God are euer amonge such people.

This Ioas, while Iehoida liued, kept religion sincerely: but he being dead, fell to Idolatrie. And because Zacharias the Sonne of Barachias or Iehoida, reprooued him, he commaunded him to be slaine between the Altar, and the Temple, that so all the righteous blood from Abel hitherto might come vpon the Iewes and their children. Here wee may obserue, how hard a thing in a wicked Kingdome it is, to escape the wrath of God, and to keepe our handes from reaching vnto wic­kednesse. And here, looke what Kaines age was for impietie, so was this: for so Christ ioynes them together. Mat. 23. That all the righte­ous blood from Abel hitherto might come vpon them. Thus Ioas forgot the kindnesse which Iehoida the father of Zacharias had done to him. And when the yeare was out, the Host of Aram came vp against Ioas, and they came against Iuda and Ierusalem, and destroyed all the Princes of the people from amonge the people, and sent all the spoyle of them vnto the King of Da­mascus. Though the Armie of Aram came with a small companie of men, yet the Lord deliuered a verie great Armie into their hand, because they had for­saken the Lord God of their Fathers. And they gaue sentence against Ioash: and when they were departed from him (for they left him in great diseases) his owne seruants conspired against him for the blood of the children of Iehoia­da the Sacrificer, and slue him on his bed. And he died, and they buried him in the Citie of Dauid, but they buried him not in the Sepulchres of the Kings 2. Chron. 24.

Saint Mathew in the Genealogie saith, that Ioas was not the natural Sonne of Ochosias: for he omits three Kings in the Genealogie.

First let vs see, why hee omits any, and then why these three. It is certaine, that the Iewes wrote the Genealogies, and reduced them to sixe Seuens, two and Fortie Fathers. Saint Mathew was to take them as hee found them, seeing they spake true. For it was ynough to tell that Christ was of Abraham, and Ioseph. The rest betwixt, are to shew the varietie of Gods wisedome and prouidence. The six Seuens haue [Page 181] in them a sweet proportion to the creation, and that they make vp two and Fortie, they resemble the standings in the wildernesse, being like­wise two and Fortie Standings.

Now for the reason why Sant Mathew leaueth out three, this it is: They were verie wicked, and for their wickednesse were grieuously plagued; and therefore seeing the Iewes would not exceede the number of two and Fortie, they were the fittest to bee left out. The like example we haue in the blessing of Moses: where Simeon is left out, being wicked, and the number of Twelue must bee obserued. And in the Reuelation, where the Tribes are sealed Dan is omitted, for the reason afore: euen so these three kings being very wicked, had vi­olent deaths, in token of Gods curse, and therefore the Iewes penning Christs Auncestors, might iustly leaue them out. To proceed; when Henocke was taken vp, there was a prophecie for the flood. In Hebers daies, Pelegs name prophecied the cōfounding of their tongues. When Elias is taken vp, there is presently a great alteration: for Ochosias is kil­led, and Athalia doth in sixe yeares as it were, vnconquer the Land, and bring all to an vproare. Ioas the remnant of the Kings seede, pre­serued by Iehoiada the high Sacrificer from slaughter, commeth vp ve­rie weakely: thereby to shew vnto vs, that there is no strength in man, whose breath is in his nostrils.

3161. Amasias, Nine and Twentie yeares.

HE did vprightly in the eyes of the Lord, but not with a perfect heart: meaning, in respect of his predecessors, albeit he had his imper­fections. For when the Kingdome was established vnto him, he slue his seruants that had slain the King his Fathers, but he slue not their children, but did as it is written in the Lawe, and in the Booke of Moses, Deut.24.16. Where the Lord commaunded, saying, The Fathers shall not die for the chil­dren, neither shall the Children die for the Fathers, but euery man shall die for his owne sinne. And Amasias assembled Iudah, and made warre against E­dom, and smote off the children of Seir ten Thousand, and other ten Thousand the Children of Iudah tooke aliue, and carried them to the toppe of a Rocke, and cast them downe from the top, and they all burst to peeces. Now after that Amasias was come from the slaughter of the Edomites, he brought the Gods of the children of Seir, and set them vp to be his Gods, and worshipped them, and burned incense vnto them. So that instead of praise giuing to God for his victorie, he committeth grosse Idolatry.

Now after the time that Amasias did turne away from the Lord, they wrought treason against him in Ierusalem, and hee fled to Lachish, and they [Page 182] sent after him, and slue him there, and he was brought vpon horses and buri­ed with his Fathers in the Citie of Iuda. 2. Chron. 25.

Here you see a good beginning, but an ill end: and that God pla­gueth by those means wherein men most trust: to teach them, that he sitteth vpon a fiery throne, thereby to cause them haue their affections setled only on the mercies of God, acknowledging his power, and his iustice: which they neglecting to embrace, God to shewe his iudge­ments hardneth their hearts to follow that which shall bee their owne destruction; as Amasias did, who contrary to the coūsell of the Prophet of God, goeth vp against Ioash king of Israel. After him the kingdome of Iuda was voide Eleauen yeares.

3201. Azarias, two and Fiftie yeares.

HIs name was also called Vzzias. All is one in Hebrew, it signifieth Might, or Strength. In his dayes Amos the Prophet the Father of Esay did prophecy: so did Oseas the prophet. Amos beginneth to preach two yeares before the Earth-quake which was in his time.

Azarias did vprightly in the sight of God, according to al that Amasias his father did, and he sought God in the daies of Zechariah, which vnderstood the visions of God: and when he sought the Lord, God made him to prosper: for he went forth and fought against the Philistins, and brake down the wall of Gath, and the wall of Iabneth, and the wall of Ashdod, and built Cities in Ashdod, and amonge the Philistines, and many valiant things did he. But when he was stronge, his heart was lifted vp to his destruction; for he transgressed against the Lord his God, and went into the Temple of the Lord to burne incense vpon the Altar of incense; vsurping the office of the Sacrificers, and is stroken with leaprosie, and therefore dwelt apart, being cut off from the house of the Lord, and so continued vnto the day of his death. From hence wee may learne what a grieuous thing it is in the sight of God, to meddle in the office of the Sacrificers, which the Lord had forbidden. Num. 18. We may also learne from hence, not to forget God in our prosperitie, least ther­by we procure our owne destruction.

In Antiochus time, the Leuites who were appointed of God onely to sacrifice and offer incense before him, will vsurpe into the kings seat and beare rule, vpon the like successe in victories. And then God pla­gueth thē with a spirituall leaprosie more foule and filthy than that of the bodie, being from Pharisees become Saduces, denying the resur­rection, and the life of the soule departed from the bodie.

This Azarias king of Iuda, saw the daies of Eight kings of Israel, wherein the word of God remaineth true, The wicked shall not liue out halfe their dayes.

3253. Iotham, Sixteene yeares.

HIs Fathers plague causeth him to rule indifferently well. His Sonne Achaz succeeding, is farre worse.

Micheas the Prophet, teacheth in the dayes of Iotham King of Iuda.

3268. Achaz, Sixteene yeares.

HE walked in the wayes of the Kings of Israel, and made moulten Images for Baalim. Moreouer he burnt incense in the valley of Benhinnom, and burnt his Sonnes with fire after the abhomination of the heathen, whome the Lord had cast out before the Children of Israel. He sent for helpe to Tiglah, Pilueeser, and the rest of the Kings of Ashur, which was not lawfull to seeke helpe of Infidels. Then the Prophet Esay prophecied: and by him God giues a prophesie: for when Ierusalem was besieged for the wickednesse of Achaz, God sendeth Esay to Achaz, and willeth him to aske a signe. Who answereth, hee will not tempt God, Esay. 7. The Prophet replyeth, Is it not a small thing to grieue men, but you must also grieue my God? therefore the Lord will giue you a signe. A Virgin shall conceiue, and beare a Sonne, and she shall call his name Emanuel, God with vs. Thereby to shew Achaz the greatnesse of his impietie, for seeking to the Nations for helpe. For seeing God spareth not his owne Sonne, but giueth him to death for vs, will not he likewise send strength to Iu­dah? He was buried in the Citie of Ierusalem, but not in the Sepul­chres of the Kings of Iudah.

3281. Ezechias, nine and Twentie yeres. A new Heber.

HEre we see some recouerie of the state. For in the yeare that Azari­as died, Esay sawe the Lord sitting in the Temple: the Seraphins stood vpon it, euerie one hauing sixe winges, and one cryed to another, Holy, Holy, Holy, Lord God of Hosts. And God speaketh, Ye shall heare me, but not vn­derstand: yee shall see plainely, and not perceiue. Esay asketh, How longe Lord? vntill the Cities be wasted, the house without a man, and the Land vt­terly desolate: Thereby meaning their captiuitie▪ wherein there shall [Page 184] be tenne forsakings: in Ezecchias time two, in Manasses one, Iosias time one, the fift in Iehoachaz time the Sonne of Iosias, the sixt in Ie­hoiakim, the Seuenth when he rebelled after he had serued the King of Babell three yeares, the Eight in Ieconias time, the two last which makes the Tenth vnder Zedechias himselfe being carried to Babell, his eyes put out, and his Sonnes slaine, and after the house of the Lord burnt, and all the Citie carried captiue: so the Lord is in his Temple beholding the actions of men, and his skirts fill the Temple, the least of Gods mysteries excelling all the wisedome of man, and the Angels proclaime Holynesse to God, this Esay confessed: for he saw nothing but woe vnto himselfe, being a man of polluted lippes, that so by faith in the Sonne of God, his sinne might bee put away. In Ezechias time Esay speaketh of nine Nations plagued, which were borderers on Iu­dea. From this we might gather, that seeing their wickednesse was equall, they should receiue the like measure of punishment. Hee go­eth further, and telleth what Assur shall speake, and Babell, and pro­phecieth of Cyrus one hundred yeares before he was borne, answera­ble to the prophecie that was of Iosias in Ieroboams time, concerning the taking vp of the bones of the Prophets. Esay in Ezechias dayes pro­phecieth of Christ, and saw the promise a farre off, and embraced it, and shewed the particulars, as if they were now perfourmed by Pi­late. This would not haue mooued a prophane man: but he being a prophet knew that God was faithfull, who had promised. And the men in his time gathered together Salomons Prouerbs. Yet for all this we shall finde, that fewe were saued, and Christ saith, that many Kings desired to see that which you see, and saw them not. Ezechias was verie de­sirous to haue his posteritie to keepe the Kingdome in the true Reli­gion. Esay commeth vnto him, and willeth him to set his house in a rea­dinesse, for he should die, for any thing yet reuealed. Hee wept, not for feare of death, seeing he had great assurance of Gods fauor, and there­by his saluation made certaine: but to remember the wickednesse of the Kings before, and how through their impiety Iuda was humbled, and that now hee should sleepe with his Fathers, not leauing a godly one to succeed him. He hath a Sonne, but it had been better, that Ma­nasses his Sonne had neuer been, he was so wicked.

This Ezechias committeth a grieuous offence, in shewing his wealth to the Embassadors of the king of Babell. Thereupon saith the pro­phet, because thou trustedst not in God, but in thy wealth, therefore one of Babell shall come and carrie away captiue these excellent things, and thy Sonnes shall bee courtiers in the court of the king of Babell.

He hath Fifteen yeares longer allowed for the time of his life in this [Page 185] world, and hath this warranted by the course of the Sun going fifteen degrees backward. He knew the end and period of his life, and there­by (no doubt) had a wonderfull glorie. This is certaine, that none can tell by outward blessings, how farre he is in the fauour or disfauor of God: Ezechias dieth, to the end hee should not see the euill dayes.

3311. Manasses his Sonne raigneth 55. yeres, being wonderfull wicked.

HEre the long patience of God appeared, calling men to repen­tance, as in the dayes of Noah, while the Arke was in preparing.

3366. Amon his Sonne raigned Two yeares.

HE committed euill in the sight of the Lord, as did Manasses his Father. For Ammon sacrificed to all the Images which Manasses his Father had made, and serued them, and he humbled not himselfe before the Lord, as Ma­nasses his Father had humbled himselfe: but this Ammon trespassed more and more, and his Seruants conspired against him, and slue him in his owne house. And the people of the Land made Iosias King, and hee raigned One and Thirtie yeares, and hee did vprightly in the sight of the Lord, 3368. and walked in the wayes of Dauid his Father, and bowed neither to the right hand, nor to the left. He taketh vp the Prophets bones, and burneth them vppon their Altars, and purged Iudah and Ierusalem. So hee fulfilleth that prophecie: Read the 3. King. 23.16.

He was verie godly at Sixteen yeares of age, at Eighteen the Booke of the Lawe is found. It is a great question what Booke of the Law it was. It is certaine, that the prophets had the law to studie, as Esay, A­mos, and Ezechiel. Therefore the meaning cannot be, that before this finding they had no copies of Moses: but the truth is, Now was found the verie originall which Moses wrote: for wicked Manasses was the occasion of hiding thereof. Vpon this finding and reading thereof, God saith, 2. Chron. 34. Because thy heart did melt, and thou hast hum­bled thy selfe before the Lord, therfore thou shalt be gathered vnto thy fathers, and shalt be put into thy graue with peace. He was slaine by Pharaoh Ne­co at Megiddo; for the Lord turned not from his fierce wrath, where­with he was angrie against Iudah, because of the prouocations of Ma­nasses: therefore hee determined to put Iudah out of his sight. Vpon this Ieremie writes the Lamentations of his death.

[Page 186]In his dayes Ieremie and Sophony prophecied.

3399. Ioakim, Eleauen yeares.

HE would not beleeue the iudgments of God against Iudah and Ierusalem pronounced by Ieremie 22. Thus saith the Lord against Ioakim, they shall not lament him saying, Ah my Brother, or ah Sister: neither shall they mourne for him, saying, ah Lord, or ah this glorie: he shall be buried as an Asse is buried, euen drawne and cast forth without the gates of Ierusalem. And then began Nebuchadnetzar to besiege Ierusalem, and Ioakim cuts Ieremies Lamentations in peeces. Therefore he was buri­ed like an Asse: and here the succession ended.

Gregorie Martin herevpon keepes a stirre, as if the Scriptures were not true, because Saint Mathew saith that Ioakim begat Ieconias and his brethren, whereas in truth Ioakim died childlesse. The Scripture is true: for this word Sonne, is taken for any kinsman, and so vsed in the scripture. He was his Vncle in proper sence, and Sonne by succession. Here is now the saying fulfilled. Ierem. 22. O earth, earth, earth, heare the word of the Lord, write Iehoiakim voide of Children.

Nathaniel, he saith of Christ, Ioh. 1. Thou art the King of Israel. The purpose of God in this Kingdome was this, that Christ should bee King for euer, whose gouernment they in some sort shadowed: and yet seeing they could not performe ciuile Iustice for this life, how shall wee, if wee trust in our owne righteousnesse, appeare in the sight of God?

The next in order of time to be handled, is Nebuchadnetzar, and the Storie of the Captiuitie: but because before I could not conueniently handle the Kings of Israel; before I come to the captiuitie, I will heere handle their Stories in generall termes.

TIll Ieroboams time, Iuda ruled ouer all the Tribes: but when Sa­lomon was dead, and Roboam succeedeth, the Ten tribes fall a­way from Iuda, and then those Tribes make another Kingdome by their diuision, and frō this time Israel is a kingdom diuided; the ten Tribes bearing the name of Israel, and the other Tribes, Iuda and Ben­iamin, the Kingdome of Iudah.

This diuision continueth vnto Ezechias time, and there endeth the ten Tribes being carried captiue by Salmanasar.

The Prophet Oseas expresseth their state in this sort. Cap. 1.

GOe, take vnto thee a wife of Fornications: and hee tooke Gomer, which signifieth a whole bodie or multitude, the Daughter of Diblaim, which signifieth Barrennesse, which was a name of one of the standings in the wildernesse. And she conceiued and bare a Sonne, and called him Isreel. So God calleth the whole state of Israel, a whole bodie, as barren as the wildernes. She conceiued againe, and bare a daugh­ter, and called her Loruhamah, not pitied. She bare againe another Sonne, and called his name Lognamj, that is, not my people.

The meaning is thus much, Goe to the multitude of Israel, whose Fathers pitched their Tents in the wildernesse of Diblaim: and be­cause they fall to Idolatrie, worshipping molten Calues as their fathers did in the wildernesse, not regarding the glorie of Shiloh, tell them, that their state shall be as Israel, that is, like the slaughter of Iehu vpon Achab in the valley of Isreel: and they shall be so vnpitied, that they shall be as though they were no people, vntill they know I am the Lord.

Of these calamities, Oseas preacheth vnto them in Ieroboams time, & telleth them vnder these termes, of three alterations: the one by Iehu, which he expresseth by his first Sonne Isreel, because, a little while, and I will visite the blood of Isreel vppon the house of Iehu, and will make the go­uernment of the house of Israel to cease: and at that day will I also breake the bowe of Israel in the valley of Iesrell.

The Second by his Daughter Loruhamah without mercie: For I wil no more haue pitie vpon the house of Israel, but I will vtterly take them away, which was performed in Tighath Pelesars daies without mercie.

The Third, Lognammi, no people: for yee are not my people, therefore will I not be yours, This was performed when Salmanasar caried them cleane away.

It is not expressed of what Tribes the Kings of Israel were, because the Lord keepeth not the wicked in remembrance. If any be men­tioned, it is for some speciall vse in the Storie: as Iehu may be suppo­sed to be of Gad, because there is mention made, that he came from a Towne in that Tribe.

Ieroboam is of Ioseph, and is a plague to Israel, when hee erected the two Calues in Dan and Bethel.

This punishment Ioseph drew vpon the Children of Israel by mat­ching with the Egiptians, and his sinne is now plagued.

It is sayd of Ieroboam, that he made all the Kings of Israel to sinne, sa­uing of Sallum and Hoseas. Hereby we may gather, that Kings being [Page 188] no Prophets, esteeme no more of religion than Calues: and if they make Lawes for the establishing of religion, it is but only for a colour to keepe the Kingdome sure, and in peace. The Iewes conclude, that all the Kings of Israel went to destruction to Gehenna. Oh, but some say, we must not iudge, least wee thereby become vncharitable. This is certaine, that the holy spirite testifieth, that they continued in the sinnes of Ieroboam: and there is no mention of their repentance, which is not likely the holy spirit of God would haue left vntouched, if there had been any. Therefore seeing there is no saluation but through be­leefe in Christ, in whome they neuer trusted, why should wee hope better of them, than the scripture warrants?

The cause of this falling away, was the pride of Iosephs house despising the glorie of Iuda. There is one onely good of Israel. Abia the Sonne of Ieroboam: who being sicke, by the counsell of Ieroboam, his mother enquires of Ahijah the Prophet, whether he should liue or die. If shee had had faith, she would neuer haue entred the house, and then the child should haue liued the ordinarie course of life.

In Iesabels Story we are to note, that wicked heretiques in the Reue­lation are called by the name of Iesabel.

Israel became Iesabels, that is, Scattered of God, when they were cari­ed into captiuitie, sauing a scattered remnant, as corne in the field left standing after the mower, here and there an Eare.

Iosaphat lost his ships, and Ioram was plagued, because they ioyned in affinitie with Achab. Micheas telleth them, that they made Statutes for Omri, Mich. 6. This rule is eternall: God plagueth those which ioyne with Infidels. Heere againe was repeated Ochosias Storie, being the Childe of the two and Fortie yeares. Wee may further obserue, that in the Seuenth King of Israel the Kingdome of Iuda almost lost all their state. Iehu he did a verie good worke in ouerthrowing Achab, Rechab of Abrahams house giuing him counsell; and therefore hee hath a promise, that the kingdome shall continue in his house for foure discents. This was a speciall glorie, the Kings before him not conti­nuing halfe so long, though this ouerthrowe was not done by faith. The fourth man of Iehus house, was Twentie yeres without the king­dome, and then ruled but sixe Moneths. Now in Hoseas time this pro­phecie is fulfilled, Iehu shall be afflicted like Achab; not because his acti­ons were so wicked, but because he himselfe not sincerely godly, did them not in faith, and stood in feare of the neighbours about.

In that the Kings of Israel haue so short continuance, we may know that God caring not for them, they were not to looke for any quiet­nesse in this life. Saint Paul handleth the state of Israel, as Hoseas did in the case of the Gentiles, where he saith, which sometimes were vnpi­pitied, [Page 189] and sometimes no people: For this wee may likewise conclude, that they goe to destruction which beleeue not in Christ.

The Kings of Israel in respect of the kingdome, sometimes vnpiti­ed as in Tiglahpelesar, sometimes no people, as in Salmanasar, in respect of their soules, alwaies vnpitied, alwayes no people.

In Elias Storie we haue a speciall obseruation, 1. King. 19. Elias was Fortie dayes and Fortie nights in mount Horeb, where the Law was giuen (as was Moses) and first there comes a wind, but God was not in the wind: and then a fire, and God was not in the fire: and then a soft voice, & God was in the voice: And then God and he reasoneth together: for Israel regarded not Gods wrath, neither in the wind of Iehu which ouerthrew Achabs house, nor in the fire of the Assirians: onely seuen Thousand which neuer bowed their knees to Baal, heard the voice of the Lord, and fea­red. In the sixt of Ezechiel, the Lord sheweth his wonderfull tender­nesse, in that he is so vnwilling to plague them, if so be he could by a­ny meanes spare them. Now though Ieroboam had a prophecie that he should be King; yet it stretched not to his Sonnes, nor further than himselfe, and therefore after his death they should haue yeelded the Kingdome to Iuda: for which, because they did not, they were so no­tably plagued.

This foure Hundred and ninetie, sheweth the time from Samuels go­uernement vnto this time, which are Seuentie Seuens of yeares,3401. 70. 490. or foure Hundred and ninetie yeares.

The Seuentie sheweth the generall time of their being in Babylon, which was prophecied in Ierem. 25. That so it should come to passe, because they would not keepe their Sabbaths, the Land should rest Seuentie yeares, vntill it had fulfilled it owne Sabbaths.

Vpon this number of Seuentie, wee haue exceeding many things to be noted.

First, it is a sweet proportion to the sweetnesse of mans life.

Iosua sendeth Twelue to spie and view the goodnesse of the Land of Canaan: Tenne of those doe not beleeue, and are the discoura­ging of the people, so that they likewise perish through vnbeleefe. Vpon this, Moses maketh the Foure-score and tenth psalme, and sets downe as a decree the wrath of God shortning mans life, and saith, The dayes of man are Threescore yeares and Ten, and if one come to Foure-score, then are his dayes nothing but sorrow, so soone passe wee away, and are gone.

Another comparison wee haue with Adam: He liued nine Hun­dred and thirtie yeares, one Thousand yeares wanting but Seuentie. The Iewes delighting to descant, say, that Adam as a Prophet saw that Dauid should liue but Seuentie yeares, to make vp Adams Thousand. [Page 190] For vs, not one of many Thousands come to Dauids yeares: so heauie is the wrath of God vppon sinners. Solon being demaunded who were happie, tels a Storie of two, who in loue and affection to their Parents, drew their Mothers chariots to the Temple: And the God for recompence, caused them to die presently.

Cressus going further, asked him, whether he thought him happie? he answered, There be in a yeare three Hundred, sixtie, and fiue daies, and in euerie day, houres and minutes, wherein our life is subiect to change and alteration: and therefore till all this be ended, I cannot tell whome to account blessed.

This number of Seuentie, depends of Seuen and Ten: thereby we may still remember the creation, and the Fathers before the flood. Vp­pon this there depends a prophecie. Leuit. 26. If you will not keepe my lawes, nor obserue my Statutes, yee shall be in your enemies land, till the land hath payd her Sabbaths, which was fulfilled in ten Sabbaths. The state of the people of the Iewes in Babylon, Ezechiel compareth to dead bones. For as it may seem to euerie man, that dead bones shall not be reuided; so should they neuer bee deliuered. Yet hee comforteth them by the vision, wherein God restored these bones to life; some reason they had thus to esteeme of themselues: for they were carried away captiue, the land of Iuda desolate for religion, and the neigh­bours about them amazed. In Babylon policie they could haue none, nor any exercise of Religion. If they prayed, it must be after the man­ner of Daniel, in his Chamber, and so (no doubt) Ezra, and Salathiel, and the rest did So that their age was euen as a dead time in the world. Besides, God sayth, Esay 52. My name is euill spoken of, because of you, a­monge the heathen: so that one of Babylon might say to his neighbour, You see here a Nation vild, and of no account; yet they haue a hope that they shall be deliuered out of captiuitie after Seuentie yeares: and here is one Ieremie, which taketh a stone, and casteth it into the Sea, and so (saith he) head-long shall Babylon bee ouerthrowne: and they haue one Daniel, who prophecieth, that the great King Nebuchadnet­zar shall be a beast, that is, shall haue the heart of a Beast giuen him, because hee doth not worship their God, but haue destroyed their temple. They despise to march with vs, looking still for their deliue­rance. This (no doubt) would cause them to be hated, and the name of God ill spoken of. From this wee may gather a deepe meditation for our owne estate, and to looke to our wayes, that they be the Lords wayes, and not our owne, least through misbeleefe wee fall into the like sorrowes. As Ezechiel compareth them to dead bones; so they themselues were as men in graues: for so the 126. Psalme speaketh, When thou leddest captiuitie captiue, then were wee like men [Page 191] that dreamed: for wee thought no more that this had come to passe, than the dreames which appeare from the vanitie of our thoughts. Now if wee make vse of these things, by comparing our state in this life with theirs in Babell, wee shall doe well: for may not euerie one of vs say with Iacob, Genes. 47. Our dayes are fewe and euill, and full of sorrowe, and wee doe not attaine to the dayes of our Fathers? All the Kingdomes of the earth since this time, in respect of their poli­cie, are called Babell. In the Reuelation the godly are admonished to come out of Babell, seeing they are Gods people; otherwise they shall bee partakers of their plagues: and as longe as wee liue, wee shall bee in Babell and confusion, our tongues so confounded as not able to speake the mysteries of God aright: this is the case of eue­rie one of vs.

Now the Iewes in Babylon, seeing they cannot restore policie, they perfourme outward obedience for ciuill actions, and turning their faces to Ierusalem, the sight of peace, they praise God in their soules; so we, seeing our case is no better than theirs in this life, wee must meditate on the Sonne of righteousnesse, and settle our affections on high, that after this life, wee may enioy the heauenly Ierusalem, our conscience hauing embraced that peace of God, which passeth all vnderstanding, not going about to restore policie, but in intrea­ting the Lord to teach vs to number our dayes, that yet so we may apply our selues vnto wisedome. To this purpose the 137. Psalme is full of comfort: for we must consider there is no Land, nor no law, that can hinder vs to be godly. And though there bee wicked lawes decreed, as when Nebuchadnetzar erected the Image, and comman­ded a worshipping of it; yet their end is but to trie the faith of Gods Children, that euen as Gold seuen times purified, is not consu­med, but made more glorious: so the Furnace seuen times more hot, shall not so much as make our garments to smell thereof, for God is in the middest of his chosen.

Thus much for the Seuentie yeares in generall.

Now a little for the particulars.

IT had three captiuities: The one when Daniel was carried away. The second Seuen yeres after, when Ieconias was caried away. The third, eleauen yeres after, when Sedechias was carried away: so they [Page 192] were wholy but Fiftie yeares in captiuitie in Babel, a full Iubilee: this opinion hath been crossed: but you shall see it must needs be so. Then it is sayd, that captiuitie begins, when men are led captiue. Besides, seeing God calleth the people of the Iewes Daniels people, and the Ci­tie his Citie; shall we thinke that hee being in such fauour with God, God made no account of his captiuitie, seeing by these titles giuen vnto him, it is apparant God esteemed more of him, than of all the men in the earth? Further, if you reckon it from Iehoiakims, you then make it Seuentie seauen, which is more than the scripture warrants.

Now for the place in Ezechiel, from the time of our captiuitie, It is cer­taine, the Prophet there speaketh onely of the carrying away of the Kings. Ieremie telleth, that the Babylonians shall rule but Seuenty yeares, and they must be in captiuitie but to them: and therefore you must beginne your captiuitie from the time that Daniel was carried a­way: otherwise you will make more or lesse than Seuentie. Now if we examine why the Iewes would not beleeue this, we shall finde the reason by a common disease amongst our selues. For we all know we shall die, but yet there is none so old, but thinketh hee may liue till to morrow: euen so they knewe they should bee ledde away cap­tiue, but euerie one perswaded himselfe not in his daies, and so destru­ction came suddenly vppon them. Besides, there was a prophecie, Habac. 1. I will worke a worke in your daies, which you will not beleeue, though one should tell you. Saint Paul speaketh this to the Gentiles, and applies it to Christ. We may marke another thing. Israel is carried away cap­tiue in Hoseas time, of whome this is not added, that hee continued in the sinnes of Ieroboam, and by this we may gather hee was the best of the Kings of Israel. Iuda is carried captiue in Iehoiakims time, and yet Manasses as wicked a King as he. From hence wee see, that Christ is Palmoni, who numbreth, wayeth, and diuideth, and the wicked shall drink vp their portion the iudgment of God, which neither the good­nesse, nor wickednesse of any can hinder to cause to come sooner, or later.

Babylon the Lion. 3401. Nebuchadnetzar raigned 45. yeares.

HIs name signifieth, The bewayling of iudgment, or the sorrowing of po­uerty [...] this was true both in himself, & in the Iews whom he cap­tiued. In himselfe, in that God being a fiery iudge, sitting vpon a throne [Page 193] exalting Kings and putting downe Kings, abased the high estate of Nebucadnetzar King of Babel, and threw him from the house which he had built: wherby he continued not in honour, but was made like to the beasts that perish, and compelled to bewaile his owne miserie.

It was true in the Iewes, in that they forgetting the law of Moses Leuit. 26. neglected their Sabbaths, erected Altars, worshipped strange Gods, and forsooke not the abhominations of the Nations whose land they possessed, but in groues and high places prophaned the name of the mightie God of Iacob. Whose sin, saith the Prophet Iere­mie, c. 17. is written with a pen of iron, and with the point of a Diamond, & grauen vpon the table of their hearts, and vpon the hornes of their Altars. They shall serue their enemies in the land which they know not, for they haue kindled a fire in the Lords anger, which shal burne for euer saith the Lord. For where the Lord said, Take heede to your soules, and beare no burthen on the sabbath day, nor bring it in by the gates of Ierusalem, but sanctifie the sabbath as I commanded your fathers, they obeyed not, neither inclined their eares, but said desperately, surely we will walke after our owee imaginations, and doe euery man according to the stubbornnes of his wicked heart. There­fore thus saith the Lord, The Virgin of Israel hath done very filthily: will a man forsake the snowe of Lebanon, which commeth from the rocke? or shall the cold flowing waters that come from an other place, be forsaken? I shall scatter them with an East winde before the enemie, and I will shew them the backe, and not the face in the day of their destruction: their children shall be deliuered vp to famine, and they droppe away by the force of the sword: their citie shall be desolate, and an hissing, and they shall eate the flesh of their owne children: For the Lord will visite them according to the fruit of their workes, and kindled a fire to deuoure them round about.

For his kindred, he was of Nimrod of Chams house, and partaker of the ancient curse: Gen. 10. For we doe not reade that euer he acknow­ledged the Redemption by Christ, which is the summe of al saluation, though he by punishments was forced to acknowledge the power of God in his iudgments. This is the case of all wicked. His countrie was called Babel, or Shinear: Babel signifying Confusion: & Shinear, Shake off.

God gaue him a stroke ouer al the world: but the glory of captiuing Sems house was the greatest honour, this was a wonderfull blessing of God, to make himselfe knowne in Babylon, rather than among other heathen, if he had rightly embraced it: but we cannot finde that euer he came to any hope of grace. But it was a wonderfull iudgement vpon the Iewes: for God thereby shewed himselfe to be better know­en in Babylon, (though but barely confessed Creator) than he was in Dauids kingdome at home, who neither acknowledged him Redee­mer nor Creator.

[Page 194] This conquest of Nebucadnetzar ouer the Iewes was prophesied of long before, by Ieremie, cap. 25. in these wordes. From the thirteenth yeare of Iosias the sonne of Amon King of Iudah, the word of the Lord came vnto me, and I haue spoken vnto you rising earely and speaking, but ye would not heare. Therefore thus saith the Lord of hostes, because ye haue not heard my wordes, I will send and take to me all the families of the North, and Nebu­cadnetzar the King of Babel my seruant, that is, (in executing Gods iudgments) and will bring them against this land, and this whole land shall be desolate, and these nations shall serue the King of Babel seauenty yeares. This by faith they might haue preuented, as did the Niniuites. For the Lord promised, if they would turne euery one from his euil way, and from the wickednesse of their inuentions, they should dwel in the land that the Lord had giuen them and their fathers for euer and euer, and that he would not punish them. But in this we see the purpose of God to be eternall. He suffereth his chosen to be tryed and chastised with the afflictions of wicked men, that thereby the condemnation of the vngodly, may be the swifter against themselues. This victorie which God gaue vnto the Babylonians ouer the Iewes, was not in that they in any thing deserued the fauour of God, but to the end he might the sharplier be auenged of them, as Ier. 25 And when these seauentie yeares are accomplished, I will visite the King of Babel and that Nation, saith the Lord, for their iniquities, euen the land of the Chaldeans, and wil make it a perpetuall desolation, and will bring vpon that land all my wordes which I haue pronounced against it: for many nations, and great Kings shall euen serue themselues of them. Thus will I recompence them according to their deedes, and according to the workes of their owne handes. For loe, I beginne to plague the citie where my name is called vpon, and should you goe free? yee shall not goe quite, saith the Lord of hosts.

When the Lord hath accomplished all his worke vpon mount Zi­on and Ierusalem, I will visite the fruit of the prowd King of Ashur, and his glorious and prowd lookes, because he said, By the power of mine owne hand haue I done it, and by my wisedome, because I am wise. Shall the axe boast it selfe against him that heweth with it? or the saw exalt it selfe against him that moueth it? therfore shall the Lord send among his fat men leannesse, and vnder his glory he shall kindle a burning like the burning of fire, and shall con­sume the glory of his forrest, and of his fruitfull field▪ both soule and flesh, and he shall be as the fainting of a Standard-bearer. For the Lord of hosts shall make the consumption, euen determined, in the middest of al the land. There­fore, O people of Sion, be not afraid of Ashur, he shall smite thee with a rodde nor shall lift vp his staffe against thee after the manner of Egipt. But yet a very little time; and the wrath shall be consumed, and the Lord of hostes shall raise vp a scourge for him according to the plague of Midian in the rocke [Page 195] Oreb, & as his staffe was vpon the sea, so he will lift it vp after the manner of Egipt. For behold the day of the Lord commeth, cruel, with wrath and fierce anger, to lay the land waste, and he shall destroy the sinners out of it. He will visite the wickednesse of the world, and their iniquity vpon the wicked, and will cause the arrogancie of the prowd to cease, and will cast downe the pride of tyrants. Their children also shall be broken in peeces before their eyes, their houses spoyled, and their wiues rauished. For Babel, the glory of kingdomes, the beautie and pride of the Chaldeans ▪ shalbe as the destruction of God in Sodom and Gomora. It shall not be inhabited for euer, neither shall it bee dwelt in from generation to generation, neither shall the Arabian pitch his tents there, neither shall the sheepheards make their fouldes there: But Zijm shall lodge there, and their houses shall be full of Ohim. Ostriges shall dwell there, and the Satires shall dance there. And Iim shall crie in their places. Then shalt thou take vp this Prouerb against the King of Babel, & say, How hath the oppressor ceased, and the gold-thirstie Babel rested! the Lord hath broken the rodde of the wicked, and the scepter of the Rulers, which smote the people with a continuall plague, and ruled the nations in wrath. The whole world doth sing for ioy, they that see thee shall looke vpon thee and consider thee, saying, Is this the man that made the earth to tremble, and that did shake the kingdomes? he made the world as a wildernesse, and destroyed the cities thereof, and opened not the house of his prisoners. All the Kings of the nations sleepe in glory, euery one in his owne house: but thou art cast out of thy graue like an abhominable branch, and like the rayment of those that are slaine: thou shalt not be ioyned with them in the graue, because thou hast destroyed thine owne land, and slaine thy people: for the seede of the wicked shall not be renowned for euer. Prepare a slaughter for his children for the iniquitie of their fathers, let them not rise vp and possesse the land, nor fill the face of the world with enemies: for I will rise vp against them, saith the Lord of hostes, and will cut off from Babel the name, and the remnant, and the sonne, and the nephewe, saith the Lord, and I will make it a possession to the Hedg-hogge, and pooles of water, and I will sweepe it with the beesome of destruction, saith the Lord of hostes. For the Lord hath sworne, saying, like as I haue purposed, so it shall come to passe, and as I haue consulted it shall stand, That I wil breake to peeces Ashur in my land, and vpon my mountaines will I tread him vnderfoote, so that his yoke shall depart from my people, and his burden shall be taken from off their shoulder: for the Lord will haue com­passion on Iacob, and will yet choose Israel, and cause them to rest in their owne land, and the stranger (meaning the Gentiles) shall ioyne himselfe vn­to them, and they shall cleaue vnto the house of Iacob, and the people shal re­ceiue them, and bring them to their owne place, and the house of Israel shall possesse them in the land of the Lord, for seruants and hand-maides, and they shall take them prisoners whose captiues they were, and haue rule ouer their [Page 196] oppressors: and the light of Israel shal be as a fire, and the holy one thereof as a flame, (meaning that God is a light to comfort his people, and a con­suming fire to destroy his enemies:) and it shall burne, and deuoure these thornes and briars in one day. And at that day shall the remnant of Is­rael, and such as are escaped of the house of Iacob, stay no more vpon him that smote them, but shall stay vpon the Lord the holy one of Israel in truth, the remnant shall returne, euen the remnant of Iacob, vnto the mightie God. For though thy people, O Israel, be as the sand of the sea, yet shal the remnant of them returne, the consumption decreed shall ouerflowe with righteousnesse: and there shall be a path to the remnant of his people which are left of Ashur, like as it was vnto Israel, in the day that he came out of the land of Egipt. In that day also shall the great trumpe be blowne, and they shall come which pe­rished in the land of Ashur, and they that were chased into the land of Egipt, and they shal worship the Lord in the holy Mount at Ierusalem, as it was pro­mised, Leuit. 26. Then will I remember my couenant with Iacob, and my couenant with Isaack, and my couenant also with Abraham will I remem­ber, the couenant of olde, when I brought them out of Egipt, in the sight of the heathen, that I might be their God, I am the Lord. And thou shalt say in that day, O Lord, I wil praise thee, though thou wast angry with me, thy wrath is turned away, and thou comfortest me. Behold, God is my saluation, I will trust, and will not feare: for the Lord God is my strength and song, he also is become my saluation. Therefore with ioy shall yee drawe waters out of the welles of saluation, and yee shall say in that day, Praise the Lord, call vpon his name, declare his works among the people, make mention of them: for his name is exalted. Sing vnto the Lord, for he hath done excellent things: this is knowne in all the world. Crie out and showte, O inhabitant of Sion: for great is the holy one of Israel in the middest of thee. In that day also shall this song be sung in the land of Iudah, We haue a strong citie, Saluation shall God set for walles and bulwarkes. Open ye the gates, that the righteous nati­on which keepeth the truth may enter in. By an assured purpose wilt thou preserue perfect peace, because they trusted in thee. Trust in the Lord for e­uer, for in the Lord God there is strength for euermore: for hee will bring downe them that dwell on hie, the high citie will he abase, euen to the ground will he cast it downe, and bring it to dust. The way of the iust is righteousnes: thou wilt make equall the righteous path of the iust: the wicked, O Lord, will not behold thy high hand, but they shall see it and b [...] confounded. But Lord, vnto vs thou wilt ordaine peace: for thou hast also wrought all our works for vs. O Lord our God, other Lordes besides thee haue ruled vs, but we will re­member thee only and thy name. Thus we see, that God doth not vtter­ly forsake his elect, though sometimes he leaueth them, for the triall of their faith, to their owne infirmities, but for euer destroyeth the wicked and vngodly.

[Page 197] We haue the like storie of Gods iustice in the affliction of Abra­hams seede in Egypt. God tolde Abraham, that his seede should bee euill intreated in a land that was not theirs foure hundred yeares: but the people, to whome they are in bondage too, will I iudge, saith the Lord, Gen. 15.

The afflicters both of Cham.

The afflicted both of Abraham.

It is said in the 25. of Ieremies Prophecie, that the fourth yeare of Ie­hoiakim King of Iuda, was the first yeare of Nebucadnetzar King of Ba­bel. And in the first of Daniel it is said, In the third yeare of Iehoiakim King of Iuda, came Nebucadnetzar King of Babel vnto Ierusalem, and be­sieged it. The question is, how these two places are reconciled the one to the other.

It is certaine, that it is in the third yeare accomplished, and in the beginning of the fourth: for though Nebucadnetzar began to raigne in the third yeare of Iehoiakims raigne; yet that yeare in Ieremie is not counted, because it was almost expired: but in Daniel it is laid down, to make plaine the first yeare of the seauenty, which they were to bee in captiuity.

In the second yeare after this captiuity, Nebucadnetzar seeth a great Image, whose head was of fine gold, his brest and armes of siluer, his belly and his thighes of brasse, his legs of iron, and his feete, part of iron, part of clay: he beheld also till a stone was cut without hands, which smote the image vpon his feete that were of iron and clay, and brake them to peeces: then was the iron, the clay, the brasse, the siluer and the gold broken all together, that no place was found for them: and the stone that smote them, became a great moun­taine, and filled the whole earth. Dan. 2.

Daniel sawe some great beasts come vp from the sea: the first a Lyon, the second a Beare, the third a Leopard, the fourth vnlike the former, with teeth of iron, and tenne hornes. Dan. 7. These great beasts which are foure, are foure Kings which shall take the kingdome of the Saints of the most high. In the thirteenth of the Reuelation, Iohn sawe a beast rise out of the sea, ha­uing seauen heads and tenne hornes, mouthed like a Lyon, bodied like a Leo­pard, footed like a Beare, and the Dragon gaue him his power.

And Daniel beheld till the thrones were set vp, and the Ancient of daies did sit, whose garment was white as snowe, and the haire of his head like the pure wooll: his throne was like the fiery flame, and his wheeles as burning fire: a fiery streame issued and came forth from before him: thousand thou­sands ministred vnto him, and tenne thousand thousands stood before him, the iudgement was set, and the bookes opened, the beasts were slaine, and their bodies cast into the burning fire: and behold, one like the Son of man came in the clowdes of heauen, and came to the Ancient of daies, and he gaue him dominion and honour, and a kingdome, that all people, nations, and languages [Page 198] should serue him: his kingdome shall neuer be destroyed, so as Reuel. 20. Iohn sawe a great white throne, and one that sate on it, from whose face flied both the earth and the heauen, and he sawe the dead both great and small stand before God, and the bookes were opened, and another booke was opened which was the booke of life, and the dead were iudged of those thinges which were written in the bookes according to their workes, and whosoeuer was not found written in the booke of life, was cast into the lake of fire.

Dan. 3. Nebucadnetzar erecteth an Image, and commaundeth to worshippe it. Sidrach, Mishach, and Abednego refused. This shew­eth, that wicked lawes cannot compell godly men to doe that which God forbiddeth: for the faithfull are alwaies assured that God wil de­fend them (this is the meaning of this place) and will not feare him that can throwe the body into the fire, but stand in awe of him that can throwe both body and soule into eternall fire: so in Apoc. 1 [...]. As many as would not worship the image of the beast, were killed.

3409. Ioachin, three moneths.

HE was eight yeares old when he beganne to raigne, and hee ruled three monthes and ten dayes in Ierusalem, and did euill in the sigh of the Lord. And when the yeare was out, King Nebucadnetzar sent and brought him to Babel, with the pretious vessels of the house of the Lord.

He beganne his raigne at eight yeares, and raigned ten yeares when his fa­ther was aliue, and after his fathers death, which was the eighteenth yeare of his age, he raigned alone three monthes and ten dayes. So he was brought prisoner to Babel, and Zedechias his brother (but in truth his Vncle) was made King in his steede, so he continued in prison all the daies of Nebu­cadnetzar, that is, seauen and thirtie yeares after Nebucadnetzar had carried him captiue, vnto the first yeare of euill Merodach King of Ba­bel, who succeeded Nebuchadnetzar. This was foretold him by the Prophet Ieremie, cap. 22. Thou that dwellest in Lebanon, and makest thy nest in the Cedars, how beautifull shalt thou be, when sorrowes come vp­pon thee as the sorowes of a womā in trauaile? as I liue, saith the Lord, though Coniah (that is Ioachin or Ieconias) the sonne of Iehoiachim King of Iu­da were as the signet of my right hand, yet would I plucke thee thence, and I will giue thee into the hand of them that seeke thy life, and into the land of them whose face thou fearest, euen into the hand of Nebucadnetzar King of Babel, and into the hand of the Chaldeans, and I will cause them to carry thee away & thy mother that bare thee, into another countrie where ye were not borne, and there shall yee die; but to the land whereunto they desire to re­turne, [Page 199] they shall not returne thither. But after the death of Nebucadnet­zar, euill Merodach his sonne did lift vp the head of Ioachin, or Ieconias King of Iudah out of the prison, and spake kindely to him, and set his throne aboue the throne of the Kings that were with him in Babel, & changed his prison garments, and he did continually eate meate be­fore him all the daies of his life, and his portion was a continuall porti­on giuen him by the King, euery day a certaine all the daies of his life.

3410. Zedechias, Eleauen yeares.

HIs name was first Mattamah: but Nebucadnetzar changed his name to Zedechiah. Hee was one and twentie yeares olde when he beganne to raigne. And he did euill in the sight of the Lord according to all that Iehoiakim had done. Therefore the wrath of the Lord was against Ierusalem and Iudah, vntill he cast them out of his sight. And Zedechias rebelled against the King of Babell: and in the ninth yeare of Zedechias raigne, the tenth month, and which day of the month, Nebucadnetzar King of Babel came, he, and all his host a­gainst Ierusalem, and pitched against it, and they built forts against it round about. So the citie was besieged vnto the eleauenth yeare of King Zedechias, and the ninth month, the famine was so great in the citie, that there was no bread for the people of the land. So that the fourth of Ieremies Lamentations was trulie performed, that mothers did eate their owne children. So the citie was broken vp, and the King Zedechias fledde: but the armie of the Caldees pursued after him, and tooke him in the deserts of Iericho, and all his host was scattered from him. Then they tooke the King, and carried him vp to the King of Babel to Riblah, where they gaue iudgment vpon him: and they slue the sonnes of Zadechias before his eyes, and put out the eyes of Zedechias, and bound him in chaines, and carried him to Babel.

Heere is performed the wordes of Ieremie the Prophet, chap. 24. I will giue Zedechias the King of Iudah, and his Princes, and the rest of Ie­rusalem, for a terrible plague to all the kingdomes of the earth, and for a re­proch, and for a prouerb, for a common talke, & for a curse in all places where I shall cast them, and I will send the sword, the famine, and the pestilence a­mong them, till they be consumed out of the land that I gaue to them and their Fathers. And Ier. 5. For the house of Israel, and the house of Iudah haue grieuouslie transgressed against me, saith the Lord: they haue denied the Lord, and said, It is not he, neither shall the plague come vpon vs, neither shall wee see sword, nor famine: ond the Prophets shall bee as winde, and the word is not in them. Wherefore thus saith the Lord God of hostes, because yee spake [Page 200] such wordes, I will bring a Nation vpon you from farre, O house of Israel, which is a mighty Nation, and an ancient Nation, and a Nation whose lan­guage thou knowest not, neither vnderstandest what they say: whose quiuer is an open sepulchre, they are all very strong, and they shall eate thine haruest, and thy bread, and they shall deuoure thy sonnes and thy daughters, they shall eate vp thy sheep and thy bullockes, they shal eate thy vines and thy figge trees, they shall destroy with the sword thy fenced cities, wherein thou didst trust. Neuerthelesse, saith the Lord, at those daies I will not make a full end of you. And when you shall say: Wherefore doth the Lord these things vnto vs? then shalt thou answere them, Like as you haue forsaken me, and serued strange Gods in your land: so shall yee serue strangers in a land that is not yours. De­clare this in the house of Iacob, and publish it in Iudah: for among my peo­ple are found wicked persons, that lay waite as he that setteth snares, and as a cagefull of birdes, so is their housefull of deceit: they do ouerpasse the deeds of the wicked, they execute no iudgment, no not the iudgment of the father­lesse. And shall not visite for these things, saith the Lord, or shall not my soule be auenged on such a Nation as this? an horrible and filthy thing is com­mitted in the land: the Prophets prophesie lies, and the Priests receiue gifts in their hands, ard my people delight therein.

Here the crowne and kingdome is ouerthrowen according to that prophecie, I will ouerturne, ouerturne, ouerturne the kingdome, vntill he come vnto whome the crowne and diademe doth belong: meaning Christ. And indeede the Iewes after this time had neuer an establi­shed kingdome seuerall to themselues free from forraine gouern­ment.

3414. Ezechiel prophecieth.

WHo cap. 1. sawe the heauens open, and foure beastes (that is An­gels) like a man, a lyon, an eagle, and an oxe full of eyes, and with foure winges, and aboue the firmament that was ouer their head, was the fa­shion of a throne, like vnto a Saphir stone, and vpon the similitude of the throne was by appearance as the similitude of a man vpon it, and the likenesse of the bow that is in the clowd in the day of raine, so was the apparance of the light round about it: this was the apparance of the similitude of the glory of the Lord. Ezechiel being in Chaldea, in a vision is carried into Ierusa­lem, and there seeth the glory of God as before, and sawe horrible ido­latrie. The similitude of creeping things and abhominable beasts, and all the idols of the house of Israel painted vpon a wall, whence the wrath of Christ kindled against them is thus signified: one from the throne of Saphir stone clothed with linnen, filleth his hands with coles of fire, & scatte­reth [Page 201] them ouer Ierusalem. So in the fall of the Church. Ap. 8. The Angell tooke the censure, and filled it with fire of the Altar, and cast it into the earth, and there were voices, and thundrings, and earthquakes.

3419. Temple burnt.

IN the Nineteenth yeare of king Nebuchadnetzar king of Babel,390. came Nebuzaradan cheefe Steward and seruant of the king of Babel to Ierusalem, and burnt the house of the Lord, and the kings house, and all the houses of Ierusalem. Also all the pillars of brasse, the bases, the brasen sea did the Chaldees breake, and carried the brasse of them to Babel. The pots also, and the besomes, the instruments of musick, and the incense ashes, and all the vessels of brasse that they ministred in, tooke they away.

It is to be noted, that so long as the Temple stood, there was peace in all the earth: but it being once ouerthrowne, there was after that generall warres: the Persians against the Babylonians, and the Baby­lonians against all Nations, and the Grecians against the Persians. For when God once plagued his owne people, his iustice was extended ouer all: and as it was Seuen yeres in building: so Nebuchadnetzar was Seuen yeares a beast for destroying it, that is, the heart of a man, not the bodie of a man was taken from him.

Megastenes an ancient author, writeth that Nebuchadnetzar at his re­turn home was striken with madnes, and died, crying incessantly to the Babilonians, that a great mischiefe was nere them, which all the power of their Gods could not stay: For (quoth he) a Hafeasse of Persia shall come & make vs thrals. The man that he spake of was Cyrus, who as A­lexander Polihistor witnesseth, builded vp the temple of Ierusalē againe.

Here is performed, Iere. 20. I will make this Citie desolate, and an hissing, so that euerie one that passeth by shall be astonished, and hisse, because of all the plagues thereof: for the people are all rebellious traytors: they are brasse and yron, they all are destroyers. And Ierem. 7. Wherefore thus saith the Lord, Is this house become a denne of Theeues, wherevpon my name is called before your eyes? This our Sauiour Christ in the 21. of Mathew vseth to the mony changers ▪ Behold I see it, saith the Lord. But goe ye now to Silo, where I set my name at the beginning, and behold what I did to it, for the sinnes of my people Israel, euen so will I doe to this house wherein also ye trust, euen to the place that I gaue to you, and to your Fathers, as I haue done vnto Silo. And I will cast you out of my sight, as I haue cast all your brethren, euen all the children of Ephraim. For seest thou not what they doe in the Cities of Iudah, and in the streetes of Ierusalem? The children gather wood, the fathers [Page 202] kindle the fire, and the women knead the dough to make Cakes to the Queene of heauen, and to powre out drinke offerings vnto other Gods, that they may prouoke mee vnto anger. Therefore thus saith the Lord God, Behold my anger, and my wrath shall be powred vpon this place vpon man, and vpon beast, and vpon the tree of the field, and vpon the fruite of the ground, and it shall burne, and not bee quenched. Ezech. 4. And behold, I will breake the staffe of bread in Ierusalem, and they shall eat bread by waite and with care, and they shall drinke water by measure, and with astonishment. And Ezek. 5. the third part of thee shall die with pestilence, and with famine shall they be consumed in the midst of thee, and another third part shall fall by the sword, and I will scatter the last third part into all the winds, and I will draw a sword after them, saith the Lord, so thou shalt be a reproach and shame, a chastise­ment and astonishment vnto the Nations, when I shall execute my iudgments. For I will send vpon you a famine, and beasts, and pestilence and blood shall passe thorough thee. I the Lord haue spoken it.

These plagues were foretold should come vpon them in the Lawe of Moses. Leuit. 26. In these wordes: If you will not bee reformed, but walke stubbornly against me, &c. I will appoint ouer you fearefulnesse, a con­sumption, and the burning ague to consume the eyes, and to make the heart heauie, and you shall sowe your seede in vaine, for your enemies shall eat it. I will breake the pride of power, and I will make your heauen as yron, and your earth as brasse. This was perfourmed when Elias was constrayned to pray for raine. Your strength shall be spent in vaine, neither shall the Land giue her increase, neither shall the trees of the Land giue their fruit. I will al­so send wilde beasts vpon you, which shall spoyle you, and destroy your cattell, and a sword that shall auenge the quarrell of my couenant, and when yee are gathered in your Cities, I will send the pestilence vpon you, and ye shall be deli­uered into the hand of the enemie, when I shall breake the staffe of your bread, then tenne women shall bake your bread in one Ouen, and they shall deliuer your bread againe by weight, and ye shall eat but not be satisfied, and yee shall eat the flesh of your Sonnes, and the flesh of your Daughters shall yee deuoure. I will make your Cities desolate, and bring your Sanctuarie to nought.

Vpon this destruction Ieremie lamenteth the state of Ierusalems mi­serie, and sheweth therewith the cause of her punishments.

How doth the Citie remaine solitarie that was full of people? she is as a wi­dowe, she weepeth continually in the night, her teares run downe her cheekes: amonge all her louers she hath none to comfort her. Iudah is caried away cap­tiue because of affliction, and because of great seruitude shee dwelleth amonge heathen, and findeth no rest: all her persecutors tooke her in the straights. The wayes of Sion lament, because no man commeth to the solemne feasts: all her gates are desolate, her Priests sigh, her Virgins are discomfited, and shee is in heauinesse, her Aduersaries are the chiefe, and her enemies prosper: for the [Page 203] Lord hath afflicted her for the multitude of her transgressions, and her chil­dren are gone into captiuitie before the enemie. And from the Daughter of Sion all her beautie is departed, her Princes are become like Harts that finde no pasture, and they are gone without strength before the pursuer. Ierusalem remembred the dayes of her affliction, and of her rebellion, and all her pleasant things that she had in times past, when her people fell into the hand of the ene­mie, and none did helpe her, the aduersaries saw her, and did mocke at her Sab­baths. Ierusalem hath greeuously sinned, therefore she is in derision: all that ho­noured her despise her, because they haue seen her filthinesse: yea, shee sigheth, and turneth backward, her filthines is in her skirts, she remembred not her last end, therefore she came down wonderfully she had no comforter, shee hath seen the heathen enter into her Sanctuarie, whom thou didst command that they should not enter into thy Church. Sion stretcheth out her hands, and there is none to cōfort her. The Lord hath appointed the enemies of Iacob round about him. Ierusalem is as a menstruous woman in the middest of them. The Lord is righteous: for I haue rebelled against his commaundement: Heare I pray you all people, and behold my sorrow; my Virgins and my young men are gone into captiuitie. I called for my Louers, but they deceiued me, my priests and mine Elders perished in the Citie, while they sought their meate to refresh their soules: how hath the Lord darkened the Daughter of Sion in his wrath, and hath cast downe from heauen vnto the earth the beautie of Israel, and re­membred not his foot-stoole in the day of his wrath! The Lord hath destroy­ed all the habitations of Iacob, and not spared: hee hath polluted the King­dome, and the Princes thereof, he hath destroyed his Tabernacle as a Garden, he hath destroyed his congregation: the Lord hath caused the feasts and Sab­baths to bee forgotten in Sion: He hath forsaken his Altar, hee hath abhor­red his Sanctuarie, he hath giuen into the hand of the enemie the walles of her Pallaces: they made a noyse in the house of the Lord, as in the day of solemni­tie: her gates are sunke to the ground, he hath destroied and broken her barres, her King and her Princes are amonge the Gentiles; the lawe is no more, nei­ther can her Prophets receiue any vision from the Lord: all that passe by the way clappe their hands at thee, they hisse and wagge their head vpon the daugh­ter Ierusalem, saying, Is this the Citie that men call the perfection of beautie, and the ioy of the whole earth? thy enemies hisse and gnash their teeth against thee, saying, Let vs deuoure it: surely, this is the day that wee looked for: we haue found and seene it. The Lord hath done that which hee purposed, hee hath fulfilled his word that he had determined of old.

3431. Ezechiel seeth a Vision of the resto­ring of the Temple.

THe name of Ezechiels Temple is, The Lord is there. This Tem­ple had more spirituall ornaments, than the first: for all the Na­tions of the earth came thither. Christ himselfe taught there, a greater than Aaron.

The old Temple had gold, that is, the spirite of prophecie, which the new Temple had not.

All the lawes and ceremonies of the former Temple was deliue­red vnto them againe anew: and Israel and Iudah brought all vnder one head, as in the dayes of Dauid and Salomon.

Ezech 40 In the fiue and Twentieth yeare of our being in captiuitie in the beginning of the yeare in the Tenth day of the Moneth in the Fourteenth yeare after the Citie was smitten, the hand of the Lord was vpon me, and brought mee into the Land of Israel in a diuine vision, and set me vpon a verie hye Mountaine, wherevpon was as the building of a Citie. And behold, there was a man with a reede to measure it: So in the Ap. 21. Iohn sayth, The Angell caried me away in the spirite to a great and a hye Mountaine, and he shewed me the great Citie holy Ierusalem, descending out of heauen from God, and I saw no Temple therein, for the Lord God almightie and the Lambe, are the Temple of it.

3446. Euilmerodach, two and Twentie yeres.

OF him no euill is spoken in the Scripture: something is spoken in his praise, that he entreated fauourably Ieconias King of Iudah.

Zorobabel. His name signifieth, Free from confusion. This was perfourmed in him, when as hee with Iesus the Son of Iehosadach, Ezra. 3.2. ledde the people from Babell, which signifieth Confusion, and builded the Altar of the Lord to offer burnt offerings thereon, as it is written, Exod. 23.

This deliuerance was prophesied of Zorobabell, by Haggai the pro­phet. Cap. 2. I will take thee, O Zorobabel the Sonne of Selathiel, and make thee as a signet vpon my right hand.

3469. Baltazar, Three yeares.

HIs name signifieth▪ a searcher of treasu [...]. He was verie wicked, as was Nebuchadnetzar his Grandfather: blasphemed God, and polluted his vessels. For hee made a great banquet, and cal­led therevnto his wiues and his Concubines, his Lords and his No­bles, and was drunke with the wine which hee dranke out of the ves­sels of the house of the Lord, which Nebuchadnetzar had brought out from the Temple of Ierusalem; and the same houre whilst he was boa­sting of himselfe in the pride of his greatnesse, a peece of hand writeth on the wall where hee was banqueting, Mene, Mene, Tekel, Vpharsin. At the sight whereof his countenance was changed, and his thoughts troubled him, so that the ioynts of his loynes were loosened, and his knees smote one against the other, and his Princes were astonied: Wherefore he sent for all his Astrologians, Caldeans, and Soothsayers, to tel him the interpretation of the words, but they could not▪ then the Queene mother, to wit, Nebuchadnetzars wife, and Grandmother to Bal­tazar telleth the King, that there was in his Kingdome a man in whom was the spirite of the holy Gods, & light and vnderstanding and wise­dome was found in him, whome Nebuchadnetzar made chiefe of the Enchaunters, Astrologians, Caldeans, and Soothsayers, because a more excellent spirite, and knowledge, and vnderstanding was found in him: for hee did expound dreames, and declare hard sentences, and dis­solued doubts, euen Daniel, whome the King named Belteshazter, ac­cording to the name of Nebuchadnetzars God, which hee did of pur­pose, Daniel being young, to make him forget his owne name, and thereby his Religion, if it could haue been; for Daniels name indeed contained singuler assurance of Gods mercie towards him. Daniel, God is my Iudge.

Then Daniel was brought before the King, and the King spake and sayd vnto Daniel, Art thou that Daniel, which art of the Children of the Capti­uitie of Iudah, whome my Father the King brought out of Iurie? I haue heard of thee, that the spirite of the holy Gods is in thee, and that light and vnder­standing, and excellent wisedome is found in thee. Now wise men, and A­strologians haue ben brought before me, that they should read this writing, & shew me the interpretation, but they could not, which if thou canst doe it, thou shalt bee clothed with purple, and shalt haue a chaine of gold, and bee the thirde ruler in my Kingdome. Then Daniel answered before the King, Keepe thy rewards to thy selfe, and giue thy gifts to another: Yet will I reade the writing vnto the King, and shew him the interpretation.

[Page 206]By the way, wee haue here to vnderstand, how godly men cannot liue in a kingdome, but God will make them known to be his seruants: which they may knowe if they despise vnlawfull preferments, trusting to the prouidence of God. Abraham was of this Religion: hee would not bee enriched by the King of Sodome. And Moses had ra­ther suffer affliction with the Children of God, than to bee called the Sonne of Pharaohs Daughter.

Daniel before hee readeth the writing, declareth to the King his won­derfull and impious ingratitude towards God, considering his won­derfull worke toward his Grandfather, and so sheweth that he doth not sinne of ignorance, but of malice, and therefore cannot be for­giuen.

Daniels speach is bold, yet reuerent.

O King heare thou, The most high God gaue vnto Nebuchadnetzar thy Father a Kingdome, and maiestie, and honour, and glorie, and for the maiestie that he gaue him, all people, Nations, and languages trem­bled, and feared before him. He put to death whom he would, and whome he would, he smote; he set vp whome hee would, and whome hee would hee put downe: but when his heart was puft vp, and his minde hardned in pride, hee was deposed from his kingly throne, and they tooke his honour from him, and hee was driuen from the Sons of men, and his heart was made like the beasts, and his dwelling was with the wilde Asses, they fed him with grasse like Oxen, and his body was weat with the deaw of heauen, till he knew that the most high God bare rule ouer the kingdom of men, & that he appointeth ouer it whomso­euer hee pleaseth. And thou his Sonne O Belshatzer, hast not humbled thy heart, though thou knewest all these things. But hast lift vp thy selfe against the Lord of heauen, and they haue brought the vessels of his house before thee, and thou and thy Princes, thy wiues, and thy Concubines haue drunke wine in them, and thou hast praysed the Gods of siluer, and gold, of brasse, yron, wood, and stone, which neither see, nor heare, [...]or vnderstand, and the God in whose hand thy breath is and all thy wayes, him hast thou not glori­fied.

❧ Now this is the writing that he hath written.

This is the interpre­tation.
Mene, Mene,
Mene. God hath numbred thy king­dome, and hath finished it.
Tekel,
Tekel. Thou art weighed in the bal­lance, and art found too light.
Vpharsin,
Peres. Thy Kingdome is diuided, & giuen to the Medes & Persians.

The same night was Baltasar the King of the Caldees slaine: and Darius of the Medes tooke the Kingdome.

Thus the head of gold is punned to dust, and Babylon the Lion is cast into the fire by Christ the fierie Iudge.

And here endeth the glorie of the Babylonians. Now the Seuenty yeres of captiuing the Iewes is accomplished, and the plague & ruine of Babylon foretold by the Prophets, is now performed. For Cyrus of Sem, and Darius of Iaphet ioyne together, to ouerthrow Baltasar of Chams house: here Iaphet is perswaded to dwell with Sem, and Cana­an is made a seruant of seruants to them both according to Gen. 10.

Now followeth to be handled the ouerthrow of Babel, and the prophecies which concerne the same, and by whome the destruction is prophecied.

A Greeuous vision was shewed vnto mee. The transgressor against a transgressor, and the destroyer against a destroyer. Goe vp Elam, Esay. 21. be­siege O Madat▪ By Elam, he meaneth the Persians; & by Madai, the Meedes. This prophesie was foretold a Hundred yeares before this time. Esay. 13. Behold, I will stirre vp the Medes against them, which shall not regard siluer, nor be desirous of gold: their children also shalbe broken in peeces before their eyes, their houses shall be spoyled, and their wiues rauished.

Of Cyrus one Hundred yeares before hee was borne the Lord said, Esay. 44. Cyrus, thou art my shepheard, and he shall perfourme all my desire: [Page 208] saying also to Ierusalem, Thou shalt be built: and to the Temple, thy founda­tion shall be surely layd. And Esay. 45. Thus sayth the Lord vnto Cyrus his annointed, whose right hand I haue holden to subdue Nations before him. Therefore I will weaken the loynes of Kings, and open the dores before him, and the gates shall not bee shut. This is verified, when Baltazar being drunke at his banquet, the watches of the Citie were left open, that Cyrus and Darius came suddainly vpon them.

It is sayd further there, I will goe before thee, and make the crooked streight: I will breake the brasen dores, and brust the yron barres, and I will giue thee the treasures of darknesse, and the thinges hid in secret places, that thou mayest know that I am the Lord which call thee by thy name, euen the God of Israel. For Iacob my seruants sake, and Israel mine elect, I will euen call thee by thy name, and name thee though thou hast not knowne me. I whose hands haue spread out the heauens, I haue euen commaunded all thine armie, I haue raysed thee vp in righteousnesse, and I will direct all thy wayes: thou shalt build my Citie, and let goe my captiues, not for price nor reward, saith the Lord of Hostes. The labour of Egipt and the marchandise of Ethiopia, and of the Sabeans, men of stature, shall come vnto thee, and they shall be thine: they shall follow thee, and make supplication vnto thee, saying, Surely God is in thee, and there is none other Gods besides. And Esay 46. For I call a bird from the East, and the man of my counsell from farre: as I haue spoken, so will I bring it to passe: I haue purposed, and I will doe it. Heare me, yee stubborne hearted, and that are farre from iustice, I bring neere my iustice, it shall not be farre off: and my saluation shall not tarrie: for I will giue saluation in Si­on, and my glorie vnto Israel. These people here mentioned, were tri­butaries to the Persians.

Cyrus was a figure of Christ; For as Cyrus deliuered the Iewes from the bondage of Babel: so Iesus Christ deliuered vs from the bondage of the spirituall Babel.

Thus much for the Prophecie of the persons who should de­stroy Babylon.

Now followeth the Prophecies of the destru­ction thereof.

Esay 46. BEL is bowed downe, Nebo is fallen: they are bowed downe and fallen to­gether: for they could not rid them of their burden, and their soule is gone into captiuitie. And Esay. 47. Come downe and sitte in the dust O Virgin daughter Bahel: sitte on the ground: there is no throne, O Daughter [Page 209] of the Caldeans, for thou shalt no more be called tender and delicate. Take the mill stones, and grinde meale, loose thy lockes, make bare thy feete, vnco­uer the leg, and passe through the flouds. Thy filthinesse shall be discouered, and thy shame shall be seene. I will take vengeance, and not meete thee as a man: meaning, that he would vse no humanity nor pittie towardes it. Our Redeemer, the Lord of hostes is his name, the Holy one of Israel▪ Sit still, and get thee into darknesse, O daughter of the Caldeans: for thou shalt no more be called the Lady of Kingdomes. I was wrath with my people, I pollu­ted mine inheritance, and gaue them into thine hands, and thou diddest shew them no mercie, but thou laidst the very heauie yoke vpon the ancient, and thou saidst, I shall be a Lady for euer: so that thou didst not set thy heart to these things, neither didst thou remember the latter end thereof. Therefore now heare, thou that art giuen to pleasures, and dwellest carelesse: Thou saist in thy heart, I am, and none else: I shall not sit as a widdowe, neither shall know the losse of children: but these two things shall come to thee in one day, the losse of children, and widdowhood: for, the multitude of the diuinations, and for the great abundance of thine enchanters, haue caused thee to rebell, and thou hast said in thy heart, I am, and none else. Stand now among thy enchanters, and in the multitude of thy sooth-sayers: let now the Astrologers, the starre gasers, and Prognosticators stand vp, and saue thee from these things. Behold, they shall be as stubble, they shall burne like fire, and shall not deliuer their owne liues from the power of the flame. For Babell is fal­len, it is fallen: and all the images of her Gods are broken to the ground, this is the time of the Lords vengeance, he will render vnto her a recompence. Ba­bell hath beene as a golden cuppe in the Lords hand, that made all the earth drunken, the Nations haue drunke of her wine, therefore doe the Na­tions rage. Babell is sodainely fallen and destroyed: howle for her, bring balme for her sore, if she may be healed. We would haue cured Babell, but shee could not be healed. Forsake her, and let euery one goe into his own cun­trey: for her iudgment is come vp into heauen, and is lifted vp to the clowds. O thou that dwellest vpon many waters, aboundant in treasures, thy end is come, euen the end of thy couetousnesse! Behold, I come vnto thee, O destroy­ing mountaine, which destroyest all the earth, saith the Lord, and I will stretch out my hand vpon thee, and roll thee downe from the rockes, and will make thee a burnt mountaine. They shall not take of thee a stone for a corner, nor a stone for foundations, but thou shalt bee destroyed for euer, saith the Lord. A Poste shall runne to meete the Poste, and a Messenger to meete the Messenger, to shew the King of Babell how his citie is taken on a side ther­of, and that the daughter of Babel is like a threshing floore, and the time of her threshing is come, saith the Lord. The spoile of me, and that which was left of me, is brought vnto Babel shall the inhabitant of Sion say, and my bloud vnto the inhabitants of Caldea, shall Ierusalem say. Therefore Babel [Page 210] shall be as heapes, a dwelling place for Dragons, an astonishment, and an hissing without an inhabitant. They shall roare together like Lions, and yelle as the Lyons whelpes. In their heate I will make them feastes, & I will make them drunken, that they may reioyce, and sleepe a perpetual sleepe, and not wake, saith the Lord. How is Sheshack taken! how is the glory of the whole world taken! how is Babell become an astonishment a­mong the Nations! her cities are desolate: the land is dry and a wildernesse, a land wherein no man dwelleth, neither doth the Sonne of man passe therby. Though Babell should mount vp to the heauens, and though she should defend her strength on high; yet from me shall come her destroyers, saith the Lord. For the Lord God that recompenceth, will surely recompence, and I wil make drunke her Princes and her Wisemen, her Dukes and her Nobles, and they shall sl [...]epe a perpetuall sleepe, and not wake, saith the King, whose name is the Lord of hostes. And Ieremie tooke a great stone, and cast it into Eu­phrates, and said, Thus shall Babylon be ouerthrowen. Thus the word of the Lord remayneth for euer, as it is written, If any leade into captiuity, hee shall goe into captiuity: and if any kill with a sword, he must be killed with a sword. Ap. 13.

Now compare the impieties of Rome, or mi­sticall Babylon, with these times, and you shall find them the very same, and therefore the Holy Ghost layeth downe her destruction, as the destruction of Babel.

ANd Ap. 14. I sawe an Angell flie in the middest of heauen, hauing an euerlasting Gospel, saying with with a loude voice, Feare God, and giue glory to him for the houre of his iudgment is come. And there followed an other Angel saying, It is fallen, it is fallen, Babylon the great Citie: For she made all nations to drinke of the wine of the wrath of her fornication. And I sawe a woman sitting vpon a scarlet coloured beast, full of names of blasphemie, which had seauen heads and ten hornes, and in her forehead was a name written. A mistery Great Babylon, the mother of whoredomes and abhominations of the earth. And I sawe the woman drunken with the bloud of Saints, and with the bloud of the Martyrs of Iesus. And the Angell said vnto me, The woman which thou sawest, is the Great City which raigneth ouer the Kings of the earth. Ap. 18.

And after this I saw an other Angel come downe from heauen, and hee cryed with a loude voice, saying: It is fallen, it is fallen, Babylon the great Ci [...]ie and is become the habitation of Deuils, and the hould of al foule spirits, and a cage of euery vncleane and hatefull bird. For all nations [Page 211] haue drunke of the wine of her fornication, and the Kings of the earth haue committed fornication with her, and the Marchants of the earth are waxed rich of the abundance of her pleasures. And I heard an other voice from hea­uen say, Goe out of her my people, that ye be not partakers in her sinnes, and that ye receiue not of her plagues, for her sinnes are come vp to heauen, and God hath remembred her iniquities. Reward her, euen as she hath rewar­ded you, and giue her double according to her workes, and in the cup that shee hath filled to you, fil her the double: in asmuch as she glorified her selfe, and li­ued in pleasure, so much giue ye to her torment and sorrowe: for she saith in her heart, I sit being a Queene and am no widdow, and shall see no mourning. Therefore shal her plagues come at one day, death, and sorrowe, and famine, and she shal be burnt with fire: for strong is the Lord God which wil condemne her. O heauen, reioyce of her, and yee holy Apostles and Prophets: for God hath giuen your iudgment on her. Then a mighty Angel tooke vp a stone, like a great milstone, and cast it into the sea, saying, With such violence, shall the great citie Babylon be cast, and shal be found no more.

And as the Iewes doe praise God after their deliuerance, so is it said that vpon the deliuerance from this spirituall bondage, all Christians shall say, Let vs be glad and reioyce, and worship God, saying Amen, Hallelu-iah: for our Lord God Almighty hath raigned.

At this deliuerance out of Babell, about the euening offering, the Angell Gabriel appeareth to Daniel, and telleth him the exact houre of Christs death, Dan. 9. in these wordes. Seauenty seauens, 70. 490. (or 490) yeares are exactly decreed for the death of Christ the King, the most Holy, to finish sinne, to bring in iustice, to reconcile iniquity, to annoint the most Ho­ly, and to performe euery vision and prophecie. By this key the Iewes might haue vnderstoode the death of Christ the sonne of all saluation.

These seauenty seauens are distinguished into seauen seauens, and the Temple shall be built into sixtie two seauens, wherein Religion shall seeme to be vtterly obscured: and into one seauen, in the halfe of which Christ the King must be killed, not for himselfe, but for the peo­ple, as Dan. 9. The time of the sixtie two seauens is prooued out of the Grecians Storie, whome God in his secret wisedome vsed though vn­wittingly to themselues) to be recorders of his truth. These seauens of weekes I wil handle more at large at the death of Christ, where they are fully accomplished.

Vpon the vision of the foure Beasts in Dan: which represent foure stately kingdomes, figured before in Nebucadnetzars image which he sawe in his dreame, Dan. 2. ariseth a great question, Whether the fourth Beast containe the kingdome of the Romanes, or not. It is certaine it doth not, and thus it may be prooued.

Of the first, which is the Lion, to be meant of Babylon; the Beare, to [Page 212] be the kingdome of the Medes, and Persians; and the Leopard to be A­lexanders kingdome, there is no controuersie: but then of the fourth Beast with ten hornes, lyeth the question.

It is said that a stone shall be cut without hands, and shall become a great mountaine, and shall fill al the earth, and shal fal vpon the image, and punne it to dust. This stone is Christ, vpon whose birth this visi­on ends: for the stone falling vpon the feete of iron & clay, the whole image fell and was beaten to powder. If then vpon the birth of Christ the fourth kingdome must be punned to dust, and al the beasts be con­sumed in the fire by the Ancient of daies, as Daniel 7. then the fourth kingdome cannot be the Romanes. For vntill the comming of Christ they were in no glory, and then were they in their chiefest glory: for although a little before indeede they had conquered all the world, yet the world did not consent to pay tribute vntill Christs time, and therefore it could not bee said a full conquest. For it is neuer a full conquest, vntill a generall consent of tribute be graunted. If it be ob­iected, that it is meant of the second comming of Christ, how is eue­ry vision and prophesie performed in Christ? and with what authority could Daniel speake of the second comming, before hee had mentio­ned the first? Therefore, to hold this to be meant of the Romanes, pro­ueth Christ not to be yet come, nor the ceremonies of Moses to be a­bolished.

Againe, the fourth Beast, that is, the fourth kingdome hath relati­on to the fourth part of the image. And by the legges of iron & clay, and thereby, as the legges of one body being twaine, are expressed.

Wherefore, as the legges of contrary natures, that is, of iron and clay, being twaine, proceede out of one body: so the kingdome which by them is signified, must be a diuided Nation ruling one kingdome, which the Romanes were not: for Augustus Caesar was onely Empe­rour: otherwise you darken the Romanes glory.

Againe, it is said of these legges (that is of this fourth kingdome) that they shall striue by marriages, because they were two Nations, that is, of Syria and Egipt, to be as one body. But as iron cleaueth not in nature with clay; no more should they bee one. Whose stories if you examine in Iustine and other heathen Authors, you shall find they were from time to time preuented by vntimely deathes. For the wiues killed their husbands, the mothers their sonnes, the sonnes their mothers; so that they could not bring to passe their purpose. This cannot be applied to the Romanes: for they were still one sole go­uernment, and vniuersall Emperours of themselues.

Againe, the little horne, that is, the tenth horne of the fourth beast, is Antiochus the vilde, who is the last part of the fourth beast: whose [Page 213] villanies indeede are answerable to the impieties of the Romanes, & therefore in the Reuelation the whole time of their gouernment is by allusion called daies 1260. a time. 2. times and halfe a time, or 42. monthes alluding to the time of Antiochus gouernment. For as An­tiochus polluted the Temple of God, changing the lawes of Moses, for­bidding that which God commanded, placing idolatry in his sanctua­ry, and persecuting such as would not forsake the Religion of God: so the Romanes haue polluted the Temple of God, changing the lawes that Moses teacheth, and forbiddeth that which God comman­deth, compelling open idolatry, and persecuting such as will not for­sake the truth of Gods Religion.

Againe, these legges, meaning the fourth kingdome, are called in Dan. 11. the King of the North, and the King of the South, that is, Sy­ria, which is North from Iudea, and Egipt which is South from Iudea: therefore not the Romanes.

Againe, the corporation of the Romanes is described in the Reue­lation to be one beast with seauen heads and ten hornes. This fourth beast in Daniel hath but one head and ten hornes: therefore it cannot be meant of the Romanes.

But in truth the Romanes hauing conquered the whole world, & imbracing the impieties of the Babylonian Lyon, the cruelty of the Persian Beare, the fiercenes of the Grecian Leopard, and the most tyrannicall and prophane blasphemies of the fourth beast; The holy Ghost could not by fitter resemblances describe them, than by these beastes: therefore hee nameth them vnder the name of one mon­strous beast: hauing property of all the former, that is, A beast with seauen heads and ten hornes, mouthed like the Babylonian Lyon, foo­ted like the Persian Beare, bodyed like the Grecian Leopard, and hath ten hornes, and the blasphemous wordes of the fourth beast, whose inhumane cruelty was such, that no beast in the earth could be likened vnto it.

Thus much for the parts of the image, and for the foure beasts in generall.

Now followeth to be handled the Persians Storie particularly. And first for Cyrus.

HE deliuered the people from captiuity the same yeare that hee tooke Babylon, and gaue them great treasures to build vp the Temple of Ierusalem, whither he sent them vnder the conduct of Zo­rababel.

[Page 214]2. Chro. 36. In the first yeare of Cyrus King of Persia, (when the word of the Lord spoken by the mouth of Ieremie was finished) the Lord stirred vp the spirit of Cyrus, and he made a Proclamation throughout all his king­dome, saying, Thus saith Cyrus King of Persia, All the kingdomes of the earth hath the Lord God of heauen giuen me, and he hath commanded mee to build him an house in Ierusalem, that is in Iudah. Who is among you of all his people, with whome the Lord his God is, let him goe vp, and build the house of the Lord God of Israel, he is the God which is in Ierusalem.

Then the chiefe Fathers of Iudah and Beniamin, and the sacrificers and Leuites rose vp, with all them whose spirite God had raised to goe vp to build the house of the Lord which is in Ierusalem.

Also Cyrus brought forth the vessels of the house of the Lord which Nebucadnetzar had taken out of Ierusalem, and counted them vnto Shesh­batzar the Prince of Iudah whome the Caldeans called Zorobabel, and the number of the vessels of gold and siluer were 5400. Sheshbatzar brought vp all, with them of the captiuity that came vp from Babel to Ierusalem: & the whole congregatiō of them together which came from captiuity, were 42360. besides their seruants and maides, of whome were 7337. and among them 200. singing men and women. And certaine of the chiefe Fathers when they came to Ierusalem, gaue after their ability vnto the treasure of the worke 60000. drammes of gold, and 5000. peeces of siluer, and 100. sacrificers garments; the summe of the money in our account amounts to 94493. pounds, 6. shillings 8. pence: for the dramme is the eight part of an ounce, and the ounce the eight part of a marke, which according to our e­stimation amounteth (allowing the French crowne for 6. shillings 4. pence the dramme) to 24826. poundes, 13. shillings 4. pence. And the peeces of siluer are called Minaes, and euery peece conteine 26. shil­lings 8. pence: so 5000. Minaes make 550000. frankes, which in our ac­count is 69666. poundes, 13. shillings 4. pence.

But the Israelites that were beyond the riuer in Samaria, placed there by the King of Ashur, enuying the prosperous proceeding of the building of the Citie and Temple, caused it to be hindred vnto the second yeare of Darius King of Persia: But Haggai and Zachariah pro­phesied vnto the people, and encouraged them. So they continued in the worke: one hand on the trowell, the other on the sword, vntill it was finished. So the foundation is laid in the fourth yeare of Cyrus, as the first Temples foundation was laid in the fourth yeare of Salo­mon.

This Darius is also called Artaxerxes which in the Persian tongue signifieth, an excellent Warriour. Some thinke it was Cambyses Darius sonne: but Cambyses Cyrus sonne was neuer King, but Lieutenant in his fathers absence.

[Page 215]This Darius was also called Assuerus: he was not supreme King, but deputie to Cyrus. For Cyrus hauing conquered the kingdome of the Medes against Astyages, left the said kingdome to his brother Darius, by whose ayde he tooke Babylon, and transported the kingdome of the Babylonians to the Persians. Two yeares after, the said Darius retur­ned into Madai, and Cyrus raigned alone in Babylon. Then he moo­ued warre against the Scythians, and marched towards them, and in the meane while left Cambyses his sonne King of the countrey in his ab­sence, according to the custome of the Persians, which was, to appoint the neerest of the Kings bloud to be King ouer the countrie, when the King went out to fight against any strange Nation: this is the cause why Cambyses was not set in the successiue order of the kingdomes. Neither is there mention of two brethren which were Magitians, which guilefully vsurped the kingdome: but their guile being known, they continued but a fewe monthes, and Darius sonne to Hystaspis was chosen King.

Xerxes the sonne of the said Darius succeded him, but is not heere placed in the number of the Monarchies, for that he left his kingdome to Darius Long-hand his sonne, according to the custome of the Persi­ans, when he went to warre against the Grecians. The Greeke Hi­storiographers not respecting the custome, number the said Xerxes & Cambyses among the said Monarchies successiuely in order, which is the cause that they count more yeares in the Persian Monarchy than were: that is, 226. yeares, whereas their whole gouernment was not aboue 120. yeares, or thereabouts.

Cyrus raigned twelue yeares. And after Cyrus death, Assuerus Artaxerxes obtayneth the kingdome of the Persians twelue yeares; in his third yeare beganne the Storie of Hester. After him succeeded Darius Assirius, Esdr. 6.22. This Darius King of Ashur, encouraged the people in the worke of the house of the Lord. He is heere called King of Ashur, because he was King of the Medes, Persians, and As­sirians.

After him succeeded Artaxerxes the godly, the sonne of Darius Hy­staspis. Esdr. 7. Neh. 2.

2519. The Temple built in the end of the seauenth seauen.

THE time from the first proclamation by Cyrus for the building of this Temple is seauen seauens, that is, Nine and fortie yeares: but being hindred vntill the third yeare,49. the exact time is but six & fortie [Page 216] yeares according to Iohn 2. Fortie and six yeares was this Temple in buil­ding. The meaning is, that the Temple and walles of the Cities were now fullie reedified by Nehemiah. This nine and fortie yeares was the twentieth yeare of Artaxerxes the godly. Neh. 6.25.

By the way here is to be vnderstoode, that presently after the buil­ding of the Temple, all prophesying fayled.

2519.The Prophets that were in these times after the captiuity of Baby­lon, were Esdras, Nehemias, Haggai, Zacharias, and Malachi: All the o­ther Prophets, as Esay, Amos, Micheas, Oseas, Ieremie, Sophonie, Obadi­as, Ionas, Nahum, Abacuk or Ioel, were before the captiuity; and Dani­el, and Ezechiel in the captiuity.

After him succeeded Xerxes the fift King of the Persians. The time when he first warred with Grecia, is not certainely set downe.

After him Artaxerxes Longi-manus the sixt King of Persia. Then O­chus Artaxerxes, Darius Nothus the seauenth.

Artaxerxes Memor the eighth, Arses Artaxerxes, and then Darius the last King of the Persians, conquered by Alexander, according to Dan. 10. Behold, I goe away, and the King of Grecia commeth.

Here the Ramme is ouerthrowne by the goate bucke. Alexander the horne in the forhead of the Bucke ouercommeth him: as Dan: 8. I saw in a vision in the Pallace of Shusan in the Prouince of Elam, being by the riuer Vlai, a Ramme with two hornes, and the Ramme pushed against the West, against the North, and against the South: so that no beasts might stand before him, nor could deliuer out of his hand, but he did what he listed and became great. And as I considered, behold, a goate bucke came from the West ouer the whole earth, and touched not the ground, and this Goate had a horne that appeared betweene his eyes, and he came to the Ramme that had the two hornes, and ran vnto him in his fierce rage, and he smote the Ramme, and brake his two hornes: and there was no power in the Ramme to stand a­gainst him, but he cast him downe to the ground, and stamped vpon him, and there was none that could deliuer the Ramme out of his power. Therefore the Goate waxed exceeding strong, and when he was at the strongest, his great horne was broken, and for it came vp foure, that appeared towardes the foure windes of the heauen.

This Ramme is the kingdome of Media and Persia: the two hornes are to distinguish the kingdomes, and doe represent the Meeds & Per­sians: they are also the Beare the armes and brest of siluer.

Here the Beare is cast into the fire by Christ the fierie iudge, and the armes and brest of the image are punned to dust, and the Ramme that boasted himselfe in his strength, stamped vnder foote.

And heere endeth the glorie of the Persians.

IT is sayd, Dan. 11. Behold, there shall stand vp three Kings in Persia, and the Fourth shall be farre richer than they all. Now hee meaneth that there shall be but Foure Kings in Persia, for the Plaine crosseth but from Cambyses who at this time raigned: there should be foure Kings that should bee enemies to the Iewes, that is, Cambyses, Smerdes, Dari­us the Sonne of Hystaspis, and Artaxerxes or Darius whome Alex­ander ouerthrew. This Darius was of wonderfull power, hee had in his armie Nine hundred thousand men. Yet he was not able to with­stand Alexander the Horne in the fore-head of the Bucke. The rea­son was, he trusted in his strength, and not in God. And againe God had promised Alexander the victorie One hundred yeares before.

As touching their confused names, ye shall vnderstand, that among the Persians, Darius signifieth he that subdueth, Xerxes a Warriour. Al­so that this name Assuerus is drawne from the Hebrewes in stead of Artaxerxes. Further, that Artaxerxes was the common name of all kings of Persia, as Pharaoh was the common name of the kings of E­gypt, and Caesar of the Romane Emperours. Therefore where ye finde many indifferently named Darius, or Artaxerxes, or both together, you must diligently examine the Storie, and the difficultie of vnderstan­ding vnder what king that happened, which is recited in the Bookes of Esdras, Nehemias, and Ester, will easily be made plaine.

Here the old Testament ends, and Malachi prophecieth of the com­ming of Iohn Baptist, vnder the name of Elias. Mal. 3. Behold, I send you Elias. Christ himselfe expoundeth this of Iohn Baptist. Mat. 11. This is he of whome it is written, behold, I send mine Angell before thy face, which shall prepare thy way before thee, for all the Prophets, and the lawe prophecied vnto Iohn, and if ye will receiue it, this is Elias which was to come. He that hath eares to heare, let him heare.

Here endeth also the Hebrew tongue. And though Schollers write Hebrew, yet vpon the first sight it is apparant to be the writing of man, so farre it disagreeth from the stile of the holy spirite. Now all pro­phecying ceaseth. And where the old Testament leaueth, there the new beginneth. The old Testament beginnes with describing the earthly habitation for man, and the tree of life. The new Testament ends with description of the heauenly habitation of the soule of man, that is, the heauenly Ierusalem, and the tree of life. The old Testa­ment ends with grace, that is, Iochanan, or Iohn. The new Testament both begins with grace, and ends with grace, that is to say, with Iohn Baptist, and Iohn the Euangelist.

❧ Here beginneth the Kingdome of the Grecians to flourish.

3591. Alexander the great, raigneth Twelue yeares.

HIs name signifieth Conquerour. His Countrey was Macedonia, or Grecia, Iauans Countrey, that is, where Iauans Sonnes were scattered at the confusion of tongues.

He is of Iaphet by kindred. In his conquest ouer the whole world, there is the wonderfull loue of God to bee vnderstood: and that is, that by his meanes the Greeke tongue, wherein the newe Testament was afterwards to be written, was made famous ouer all the world, that when the holy Ghost should penne the Booke, it might bee easie to all. This blessing was to Iaphet, in recompence of his vertuous ac­tion with Sem in couering their Father. For Noah prophecied, that Sem should first be blessed, and then Iaphet should haue a larger glorie. This blessing concerning Iaphets house, began in the successe of Darius of Iaphet, with Cyrus of Sem, against the Babylonians, enlarged now by Alexanders conquest, and by making the Greeke tongue famous: but most of all after Christ, when Iohn was banished into Iaphets Country, to see the glorious forme of the heauenly Ierusalem, and a Booke in the Greeke tongue deliuered vp to all the world containing the graces of Christ, and the glad tidings of the euerlasting Gospell. The comfort of this is vnspeakable, being duly embraced: but especially to vs of Ia­phets house, that is, the Ilands of the ends of the earth, seeing by the benefite thereof, we haue the true vnderstanding of eternall life. The vse of this compelleth vs to search the Stories of our antiquities, which wee may finde in the 10. of Genesis.

About this time Solon the wise flourished, and made a law, that Ho­mer the Poet, who was long before him, should be read in the publike assemblies on holy dayes and festiuall dayes, as the Epistles and Gos­pels bee read in our Churches. This Homer in a trifling argument of the warre at Troy, layeth downe all the excellencie of the Greeke tongue.

About this time also, the Seuen wise men of Greece were famous, [Page 219] and all their disputations be vpon Homer: as Plato, Aristotle, and Ze­nophon, &c.

The Grecians affirme, that Homer was translated into the Indian tongue, and other languages, that so he might be knowne and vnder­stood of other nations also.

Againe, Alexander being of great possessions, hee must haue many vnder-officers to belong vnto him: then he that would beare any of­fice, or bee in any credite, must be skilfull in the greeke tongue. Cae­sar, Seuen and Fortie yeares before Christ, speaketh of the Denides lear­ning greeke in England. Tullie pro Archia the poet, reasoneth thus: Though Archias the poet be not by nature a Citizen, yet he deserueth to bee thought so to bee, seeing by birth hee is a Grecian, and of Antiochia a populous Citie, and of great account, from whence flowed learned men, and liberall studies. And if any man shall thinke a lesser fruite of glorie to be reaped from greeke verses, than from latine, hee erreth in good sadnesse, because those thinges which are written in greeke, are read almost into all nations: those which are in latine, are contained with their owne borders, which in good sooth are verie narrowe. Thus, by Tullies testimonie, the greeke tongue stretched ouer the whole world.

At Augustus Caesars time the latine beganne to flourish, and the greeke tongue ceased as if the holy ghost should haue aduised the Grecians to haue written no more. For Plutarch and Athenaeus doe not write any new storie, but either cōment on that which was writ­ten before; or abridge it. And any one skilfull in the greeke tongue, may easily perceiue from what notable place of Plato, Homer, or other greeke writers euerie phrase in the newe Testament is deriued; and those which are not there to bee found in those authors, are fetched from the hebrew of the old Testament, from whence all the rootes of the greeke tongue are drawne. So that to the exact knowledge and vnderstanding of the new testament, two things are requisite, cunning in the greeke authors, and in the old Testament.

Let vs returne to Alexander.

He is the great Horne in the forehead of the Goat Bucke.

Hee is also the Leopard: but the foure heads of the Leopard are foure Captaines, to whome after his death, his Kingdome was di­uided.

He is also the belly and sides of brasse.

Alexanders great power is broken; for when he had ouercome all the East, he thought to returne to Grecia, to subdue them that there [Page 220] had rebelled, and so hee died by the way, after he had raigned twelue yeares.

Here the bellie and sides of brasse are beaten to dust by Christ the Stone. The Leopard is cast into the fire by Christ the fierie Iudge. The great Horne is broken by Christ truely Palmoni, hauing secrets numbred, Who numbreth, wayeth, and diuideth.

This sentence doth extend to the vse of all men in the world. For God numbreth all our wayes, and wayeth vs in the ballance of his iu­stice, but entreth not into iudgement with his seruants, knowing whereof they be made. He diuideth his mercie vnto vs farre beyond the compasse of our desarts, whereby we crie, Abba, Father.

Now after Alexanders death, the whole gouernment was diuided vnto foure of his Captaines, which are the foure heads of the Leopard. The bodie of the Leopard was himselfe, and his entier gouernement: the winges, the speedie spoyle that he made of the Persians.

The names of his Cap­taines were

  • Cassander,
  • Seleucus,
  • Antigonus,
  • Ptolomeus,

who had

  • Macedonia.
  • Syria.
  • Asia the lesse.
  • Egypt.

And in a short space after, the gouernement came into two heads; that is, it was ruled by Seleucus king of Syria, and Ptolomeus Lagi king of Egypt, the King of the North and the King of the South: and their gouernment, and the succession of their gouernment are the beast with tenne Hornes: and the legs of yron and clay, they are also called Gog and Magog in Ezechiel. The whole gouernement or Kingdome is the beast; the tenne hornes are tenne cruell Kings that shall arise out of that kingdome, namely, Seleucus Nicator, Antiochus Soter, Antiochus Theos, Seleucus Callinicus, Seleucus Ceraunus, Antio­chus the great, Seleucus Philopater, Ptolomeus Euergetes, Ptolomeus Philo­pater, and Antiochus Epiphanes.

3620. Seleucus Nicator, one of Alexanders Successors.

HE held Asia two and fortie yeares. Here beginneth the tyran­nicall gouernment of the tenne Hornes, and the hardnesse of the yron legges: for yet the legges are yron. Hee is the first Horne that rusheth against Iudea, exacting all duties, as if he had been [Page 221] their king. From this time to Antiochus Epiphanes is reckoned, one hundred thirtie and seuen yeares. 1, Mach. 1.11.

3663. Antiochus Soter, the second Horne.

HE is made king in his fathers life. Hee falleth sicke for loue of his Fathers wife, and afterwards marieth her, and within few yeares dyeth in recompence of that villanie.

3663. Antiochus Theos, the third Horne.

HE marrieth Berenice the Daughter of Ptolomeus Philadelphus king of the South or Egypt, hauing a former wife Laodice, by whome hee is poysoned, and Berenice with all her Assistants slain. This is hand­led Dan. 11.6. And in the end of yeares, they shall bee ioyned together, for the Kinges Daughter of the South shall come to the king of the North, to make an agreement: but she shall not retaine the power of the arme, neither shal he continue, nor his arme, but she shall be deliuered to death, and they that brought her, and hee that begat her, and hee that comforted her, in these times. Thus it appeareth how the legges of yron and clay cleaue not together.

This Ptolomeus Philadelphus king of Egipt, being desirous to bee fa­mous for Bookes, getteth a Librarie of all the bookes hee could heare of. Amongst which, he heard of a booke that the Iewes had at Ieru­salem, which was the Bible: so hee sent for Seuentie Iewes to tran­slate the booke out of hebrew into greeke, which they did in Seuen­tie dayes. Now they knowing that it was not of any deuotion of reli­gion that he desired it, but to furnish his Librarie; they thrust in like­wise into the Bible diuers of their owne fables, as the storie of Susan­na, of Bell & the Dragon, of Esdras, the bookes of Tobie and Iudith, & la the bookes that we call Apocripha, because they knew that God had no purpose to saue them, being Egiptian Dogs; and because they would not throwe pearles to swine, they thrust into the ages before the flood more yeares by a thousand, than euer were in.

3680. Seleucus Callinicus, the fourth Horne.

HE slew his Step-mother Berenice, and her young Sonne. But out of the budde of her rootes, as Dan. 11.7. shall one stand vp in his [Page 222] stead, (meaning, that Ptolomeus Euergetes the fift Horne, after the death of his Father Ptolomeus Philadelphus, 3691. should succeede in the King­dome, being of the same stock that Berenice was) and he shall come with an armie, and shall enter into the fortresse of the King of the North, meaning Seleucus Callinicus to reuenge Berenice his sisters death. Wherfore Seleu­cus Callinicus Sons,3704. that is, Seleucus Ceraunus and Antiochus the Great, Dan. 3706. 11.10. shall bee stirred vp, and shall assemble a mightie great ar­mie; Seleucus died whiles the warres were preparing: but Antio­chus the great prepared a wonderfull great armie, hee had Sixe thou­sand horsemen, and Threescore thousand footmen, and grew to be ve­rie great. But the king of the North, that is, Ptolomeus Philopater the eight horne,3710. when he saw Antiochus the great take away so many of his Dominions in Syria, and that hee was also readie to inuade Egypt, he prepareth a great armie, and withstandeth Antiochus the king of the North. But it did not preuaile: for not onely Antiochus came a­gainst him, but also Philip king of Macedon, and they brought a great power with them, as Dan. 11.14. And at that same time there shall many stand vp against the King of the South. Also the re­bellious children of thy people shall exalt themselues to establish the vision, but they shall fall. She here meaneth by the rebellious children, certain Iewes, which vnder the conduct of Onyas retyred with him into Egypt, vppon the false alleadging of a place out of Esay 19.19. In that day shall the Altar of the Lord bee in the middest of the Land of Egypt, and a pillar by the border thereof vnto the Lord, &c. And Dan. 11. So the King of the North shall come, and cast vp a mount, and take the stronge Citie, and the armes of the South, that is, The power of the Egyptians shall not resist, neither his chosen people, nei­ther shall there bee any strength to withstand. But hee (that is Antio­chus the great) shall come, and doe vnto him, (that is, Ptolomeus Epi­phanes) what hee list, and none shall stand against him, and hee shall stand in the pleasant Land, which by his hand shall be consumed: mea­ning, that hee shall not onely afflict the Egyptians, but the Iewes also the people of the pleasant Land. Againe, hee shall set his face to enter with the power of his whole Kingdome, and his confederates with him, and thus shall hee doe. And hee, (that is, Ptolomeus Epi­phanes) shall giue him a Daughter of women, (that is, one Cleopatra the Daughter of Antiochus) to destroy her: but shee shall not stand on his side, neither bee for him.

For hee shall turne his face toward the forts of his owne Land, that is, for feare of the Romans hee shall flye to his holds. Then shall stand in his place in the glorie of the Kingdome one that shall rayse taxes, (that is,3743. Seleucus Philopater shall succeed his Father Antiochus) but after [Page 223] fewe dayes he shall be destroyed, neither in wrath nor in battell, (that is, not by forraine enemies or battell, but by treason) and in his p [...]ace shall stand vp a vilde person, that is, Antiochus Epiphanes, 3757. the little Horne of the fourth beast, to whome shall not bee giuen the honour of the kingdome, but hee shall come in peaceably, that is, pretending peace, and obtaine the kingdome by flatteries, according to the S. of Dani­el. And out of them, that is, out of the Hornes of the Goat Bucke, there came forth a litte Horne, which waxed verie great toward the south, and toward the east, and toward the pleasant Land: meaning, Antio­chus, who was of a seruile and flattering nature, and by subtiltie depriueth three other that were betweene him and the Kingdome, and is called the little Horne, because hee should continue but a little while, and in him was found neither princely conditions, nor any other thing worthy to obtaine a kingdome.

Hee beganne his raigne in the One hundred thirtie and seuenth yeare of the Grecians. 1. Mach. 1. and raigneth Twelue yeares.

He maketh Battels against Ptolomeus Philometor.

A prophane Schoole was erected in Ierusalem, and in the One hun­dred, fortie, and three yeare of the Grecians, he spoyleth the Tem­ple of Ierusalem, and burned all the bookes of Moses, and put to death all persons with whom they were found: and after two yeares hee sendeth Appolonius, and placeth a garrison in Ierusalem on the Fifteenth of Cislen, in the One hundred, fortie, and fiue yeare of the Grecians, they builded an Altar vpon the holy Altar, an ab­homination of desolation, and placeth an Idoll of Iouis Olympij in the holy Temple, as Dan. 11.38. And in the 2. Thess. 2. Saint Paul compareth the Antichrist with this Idoll. Also Ap. 20. Saint Iohn compareth Gog and Magog with this historie, speaking of the Anti­christ, as Saint Paul doth.

Antiochus by letters Patents graunteth the Iewes their owne reli­gion, after One thousand, two hundred, and ninetie dayes since the Temple was prophaned, in their One hundred, fortie, and eight yeare, the Fifteenth of their Month Xanticus, which differeth from the Iewes account, to whome the Fiue and twentie of Cislen or No­uember commeth before this time about One hundred eightie, and fiue dayes: and after two and fiftie dayes, in the yeare One hundred, fortie, and nine, Antiochus dyeth of a notorious strange sicknesse, and acknowledgeth the hand of God to bee vpon him, after the Temple was prophaned One thousand, three hundred, fortie and fiue dayes. Dan. 12.7. It shall tarrie for a time, two times and halfe a time, and when hee shall haue accomplished to scatter the power of the holy people, all these things, that is, all the troubles of the Iewes, shall be finished.

[Page 224]Here it falleth out that was spoken, Dan. 8.25. He shall resist the Prince of Princes, and shall be broken without hands.

3764.Here Iudas Machabeus recouereth the gouernment of Iudea from Antiochus. Thus the legges of yron and clay nothing cleauing together, by marriages are made weake, not any more treading downe the Iewes, but rather are beaten to dust by Christ the Stone. The Fourth beast is cast into the fire by Christ his fierie iudgement, the little Horne is broken: the Saints, that is, the Iewes possesse their Kingdome, Gog and Magog are ouerthrowne. The rest of the Kings of Syria, because they are not expressed in the Sinay sight, and in Daniel nothing spoken of them, I passe them ouer.

Wherefore Christ in the dayes of his flesh, Ioh. 10.22. celebrateth the feast of this deliuerance.

After this time God shaked the kingdome of Syria by Ligranes King of Armenia, vntill it came to the hands of the Romanes.

On the Fiue and twentie of Cisleu or Nouember, in the One hun­dred, fortie, and eighth yeare of the Grecians, the Altar was restored. 1. Mac. 4.25. And Iudas Machabeus celebrated the restoring of the Al­tar eight dayes, and maketh a decree of this to bee obserued yearely. Christ celebrateth this Ioh. 10.22. The feast of dedication then was in Ieru­salem, and it was winter, and Iesus walked in the Temple in Salomons porch.

Here is accomplished Dan. 7.25. of changing the Ceremonies for a time, two times, and halfe a time: also of the One thousand and three hundred dayes iustly compleat since a prophane Schoole was erected in Ierusalem.

The beast ouerthrowne, is the subuersion of the kingdome of Syria.

Kings of Leuj.

PResently after, vpon the successe of Iudas Machabeus victories, after his death, the Leuites tooke vpon them kingly authoritie, contrarie to the lawe of Moses, Exod. 28. where their office was only to attend vpon the sacrificers of the Tabernacle and the Temple.

Now to colour this to be lawfull, they raise vp diuers sects of religi­on. Then came vp the Saduces and Pharisees: these Saduces hold, that the soule of man or woman dieth with the bodie, as a beast, de­nying the resurrection. So likewise after Christ, when the Bishops tooke vpon them imperiall authoritie, and the supremacie was graun­ted to Bonifacius by Phocas; then, to colour the lawfulnesse thereof, they frame new sects and heresies in religion.

[Page 225]Of the rest that succeede in that order vntill Herod, as Aristobulus, Alexander Ianneus, Alexandra, Hircanus, Aristobulus and Antigonus: because they are not spoken of in Daniel, haue small vse in religion, I referre you to the reading of their Stories in the bookes of the Ma­chabees.

3883. Iulius Caesar, Fiue yeares.

 

3887. Augustus, Six and fiftie yeares.

HE was Emperour of all the world, and appointeth Herod an Idu­mean of the kindred of Esau, King ouer the Iewes▪ he was the first Aliant that raigned in Iudea.

Now the Romanes kingdome flourished six and fortie yeares be­fore the Incarnation of our Lord: and here the Greeke writers ceased. Now the Latine tongue grew to be famous ouer the whole world. Now Daniels foure beasts are quite consumed, and a more monstrous beast hauing property of all them, that is, with seauen heads and tenne hornes, ariseth out of the earth. This beast is fullie handled in the Re­uelation. In this place he hath not his full power giuen vnto him.

The beast is Rome: the seauen heads are seauen hilles whereupon Rome standeth: namely, Palatinus, Capitolinus, Auentinus, Exquilinus, Coeluis, Viminalis, and Quirinalis. The tenne hornes are ten seuerall kindes of gouernments, vnder which the Romanes were gouerned.

Marie, borne.

HEr name signifieth Exalted. This shee vseth in her song. Luke 1. He hath put downe the mighty from their seat, and hath exalted the humble and meeke. She was the naturall daughter of Eli, as Luke 3. She had a sister whose name was Marie Cleophas, or Marie Iames; because she was the wife of Cleophas, and mother of Iames. She was likewise a very godly woman, and bestowed great labour vpon Gods preachers, as Rom. 16.6. There was also Marie Magdalen the sister of Lazarus and Martha, out of whome Christ cast seauen Deuils. And she followed him ministring to him of her substance. Shee annointed the Lord, and wiped his feete with her haire. Shee was the first to whome Christ appeared after his resurrection.

The Virgin Marie being told by the Angel Gabriel that shee should conceaue a sonne, whome she should call Sauiour, beleeueth that he [Page 226] was that seede of the woman, that should breake the head of the ser­pent; therefore is she called Happie aboue other women. By this faith the Virgin which God made vnto Adam, is called Euah, that is, Life. By this faith all the righteous that euer were or shall be, are saued. The Papists attribute this power to the Virgin Marie, saying, Shee shall breake thy head, and thou shalt bruse her heele: and thereupon they make an Idoll of her, offering their prayers vnto her, derogating from Christ his glorie; whereas they are commanded, Mat. 6. When you pray; pray vnto your Father which is in heauen.

The Tabernacle did represent the dwelling of God with men: so the Virgin Marie is compared vnto the Tabernacle.

A cloud ouershadowed the Tabernacle: so the power of the high­est ouershadwed her: shewing that Iesus Christ should take flesh, and haue his Tabernacle amongst vs.

She is betrothed to Ioseph: therefore is Ioseph called the sonne of Ely: not that he was so naturally, for he was the sonne of Iacob, answerable in godlinesse to Ioseph the sonne of Iacob in Genesis: so by supputati­on, he is the sonne of Ely, and by nature the sonne of Iacob.

She is that Virgin of whome Esay fore-tolde, Esay 7. Behold, a Virgin shall conceaue a sonne, and he shall be called Emanuel, God with vs.

She goeth to her Cousin Elizabeth the wife of Zacharias, & mother of Iohn Baptist to Hebrō the inheritance of Caleb, & saluteth her. And as Elizab: heard the salutation of Mary, the Babe, that is Iohn Baptist, sprang in her womb, & Eliz: was filled with the holy Ghost, and she cried with a loud voice, & said, Blessed art thou among women, because the fruit of thy wombe is blessed. Vpon this place one of the fathers of the church saith, that more blessed was the Virgin Marie for retayning the faith of Christ, than in conceiuing the body of Christ: for to haue all happines and know­ledge, and not to knowe Christ, is neither to be happie, nor to knowe any thing. For in the true knowledge of Christ, that is, knowing him to be God and Man, and one Christ, and truely to embrace the same, con­sisteth the highest point of all saluation.

Then Marie singeth a song of thanksgiuing vnto God. Luke 1.

In the olde Testament you haue Marie a Prophetesse the sister of A­aron, who likewise singeth a song of thanksgiuing for the deliuerance of Israell out of Egipt, and for the ouerthrowe of Pharaoh in the red Sea Exod. 15. Sing yee vnto the Lord, for he hath triumphed gloriouslie: the horse and the rider hath he ouerthrowne in the sea. And to the same effect are the Virgin Maries wordes, Luke 1. Hee hath shewed strength with his arme, he hath scattered the prowde in the imaginations of their hearts, &c.

Notwithstanding that Elizabeth was married to one of Leuies tribe, [Page 227] yet she was of the tribe of Iuda, & Maries Cousin. For the law which forbadde marriage out of their owne tribe, was onely, that the tribes should not be mixt and confounded, which could not be with marri­ing with the Leuites: for they had no portion assigned to them.

In the old Testament you haue Marie and Elizabeth both of one kin­dred, both rare for godlinesse.

Whereas the Papists hold inuocation to the Virgin Mary and to Saints, and call her the Queene of heauen, therefore greater than her sonne Christ; therein they commit open blasphemy against the holy Ghost. For, saith the prophet Esay, Shall the axe boast himselfe against the hewer? or the saw against him that vseth it? Therefore, whosoeuer wittingly holdeth it, there is no hope of saluation left for them, but a fearefull looking for iudgment.

Our Sauiour Christ in the Gospell: Mat. 20.21. When the mother of Zebedeus worshipping him, desired that her two sonnes might sit one at his right hand, and the other on his left in the kingdome of hea­uen, answered her, To sit on my right hand or on my left, is not in mee to giue, but it shall be giuen vnto them for whome it is prepared of my father.

Againe, his Disciples at an other time said vnto him, Behold thy mo­ther, thy brethren and thy sisters: to whome he answered, Who is my mother, my brother and my sister? euen he that doth the will of my father which is in heauen. Whereby it appeareth, that Christ regarded the Virgin Mary as he was God, no more than he doth any other faithful in the world: for God hath no respect of persons. And againe, he saith Ioh. 6. None commeth vnto me except the father drawe him. And Rom. 6. Eternal is the gift of God, not the gift of men or women departed. And Dauid saith Psal. 4. It is thou Lord only that makest me dwell in safety. Againe, Christ being become an high Sacrificer of good thinges to come, not by the bloud of goates, or calues, but by his owne bloud hath entred once for all vnto the Ho­ly place, and obtayned eternall redemption for vs. And for this cause is He the mediator of the new Testament, that through death which was for the re­demption of the transgressions that were in the former Testament, they which were called might receiue the promise of eternal inheritance. For Christ is not entred into the holy places that are made with hands, which are simili­tudes of the true sanctuary; but is entred into very heauen to appeare now in the sight of God for vs, not that he should offer himselfe often as the high Sa­crificer did once euery yeare: (for then he must haue often suffered) but now in the end of the world hath he appeared once to put away sinne by the sacrifice of himselfe, by the which we are sanctified. Euery sacrificer appeareth daily mi­nistring, and oft times offereth one manner offering, which can neuer take a­way sinnes: but this man, after he had offered one sacrifice for sinnes, sitteth for euer at the right hand of God, and from hence forth tarrieth vntil he hath [Page 228] made his enemies his footestoole: for with one offering hath he consecrated for euer them that are sanctified. Seing therefore, brethren, that by the bloud of Iesus we may be bold to enter into the holy place, by the new and li­uing way, which he hath prepared for vs through the vaile, that is, his flesh: And seeing we haue a high sacrificer ouer the house of God, let vs draw neere with a true heart, in assurance of faith, sprinkled in our hearts from an euill conscience, and let vs keepe the profession of our hope without wauering: for he is faithfull that promised. Hee that despiseth Moses law, dieth without mercie vnder two or three witnesses: of how much sorer punishments, suppose ye them worthy which tread vnderfoot the Sonne of God, and counteth the bloud of the Testament as an vnholy thing, wherewith we are sanctified? for we know him that hath said, Vengeance is mine, I will recompence saith the Lord: and againe, the Lord shall iudge the people. Cast not away therefore your confidence which hath great recompence of reward. For the iust shall liue by his faith. But without faith it is impossible to please him. For hee that commeth to God, must beleeue that God is, and that he is a rewarder of them that seeke him. Let vs therefore by him, (not by the Virgin Marie or Saints) offer the sacrifice of praise alwaies to God that is the fruit of the lippes which confesse his name. For, saith the Lord, I, euen I am the Lord, and beside me there is no sauiour. This being dulie marked, & rightly applied, is a full and large disputation against any Papist.

Elias, Iohn Baptist borne.

HIS name Iohn, signifieth The grace of God; Baptist was in respect of his office: which was, to baptize, and to preach repentance and forgiuenesse of sinnes, and foretold a fore-runner of the blessed Mes­sias in Malach. 3. where it is written, Behold, I send my Ambassador to make way before him, and by and by after shall the Lord whome ye seeke, en­ter into his Temple: and in the next chapter, he is called Elias, by rea­son of the likenesse of their offices: and this text by the Iewes them­selues is vnderstood concerning the Messias: and the Scribes do say in the Gospel, that Elias must first come; and in another place, Art thou Christ, or Elias, or one of the Prophets? He was the sonne of Zacharias, of the course of Abia, and his mother was Elizabeth.

The Angel of the Lord sheweth vnto Zacharias, that he is that Elias of whom Malachi foretold chap. 3. That he should turne many of the chil­dren of Israel to their Lord God: for he shall goe before him in the spirit and power of Elias, to turne the hearts of the fathers vnto the children, and the disobedient to the wisdome of the iust men, to make readie a people prepared for the Lord. And the Angell gaue Zacharias a signe of this to be per­formed, [Page 229] that is, he made him dumb vntill the child was borne. Now Elizabeths time was fulfilled that she should bee deliuered, and she brought forth a sonne, and on the eight day her friends came to circumcise the babe and called him Zacharias, after the name of his Father. But his mother an­swered, he shall be called Iohn: and his father being dumb, tooke writing ta­bles, and wrote, saying, His name is Iohn. And his mouth was opened im­mediately, and his tongue loosed, and he spake and praysed God, and was fil­led with the holy Ghost, and prophesied, saying. Blessed bee the Lord God of Israel, because he hath visited and redeemed his people, and hath raised vp the horne of saluation for vs in the house of his seruant Dauid, &c. And the child grew, and waxed strong in spirit, and was in the wildernesse, till the day came that he should shew himselfe vnto Israel.

Here you may see, Zachary and Iohn were the two first of the new Testament. So in the old Testament, Zachary and Malachi called also Iochanan or Iohn, doe end the old Testament.

You haue in the new Testament another Iohn the sonne of Zebede­us, who with his brother Iames were called by Christ, as they were mending their nets, and became Apostles. This Iohn forbadde one to cast out Deuils by the name of Iesus: but Christ reprooued him. He was the beloued Apostle, on whose brest Christ leaned. Christ reuea­leth vnto him who should betray him. He was banished into the Isle of Patmos, and hath a reuelation of the heauenly Ierusalem and mi­sticall Babylon.

There was also Iohn called Marke. Act. 15.37.

3928. Iesus is borne.

THis name Iesus signifieth A Sauiour, so named in his mothers wombe. A great Rabbin saith, that because the Annointed shall saue folkes, therefore he shall be called Iesus: And because hee shall be God and Man, therefore he shall be called Emanuel.

This is he of whome the Prophet Esay cap. 9. foretold, saying, Vnto vs a childe is borne, and vnto vs a sonne is giuen, and the gouernment is vp­pon his shoulder: and he shall cal his name, Wonderfull, Counseller, the Mighty God, the euerlasting Father, the Prince of Peace: The encrease of his go­uernment and peace shall haue no end.

He is also called The Sonne of the Virgin, Emanuel, God with vs, Es. 7. Shiloh the acceptable child, Gen. 49. The bright day starre, Luke 3: The Seede of the woman, Gen. 3: The Phisition to the helplesse: The proclay­mer of the acceptable yeare of the Lord: The starre and Scepter that should dash all the sonnes of Seth, Numb. 24: The stone cut out of the mountaine without hands, that now filleth all the earth with his glory: euē he that should [Page 230] punne Nebucadnetzars image to dust. Dan. 2: The sprigge of the root of Iessaj, Esay 11; The most holy; The annointed of the Father; That great Prophet; Dan. 9. The Tabernacle; The Temple: The Altar; The mercie seate, The way that leadeth to the heauenly Ierusalem: The truth that directeth to eternall happinesse: The life that redeemed Adam from death: The true Israelite in whome there is no guile: The law-giuer of the Gentiles: The pro­pitiatory for our sinnes: The mediator betwixt God and man: The first be­gotten Sonne of the Father: The euerlasting, our Righteousnesse: The great sheepheard of his sheepe, whome Angels worshipped, to whom Kings brought sweet odors as to Salomon; to whome the sheepheards of the ends of the earth came to worship. He is also called Palmony, the secret Numberer, who weigheth, numbreth, and diuideth. The Messias, Dan. 9. The sonne of Dauid: The Lion of the tribe of Iuda: The sonne of man: The spirituall Rocke: The true bread that came from heauen: The word that created all things: The beloued of the Lord: The light and life of man: The true vine: The dwelling of God with men: Michael, who thought it no robbery to be equall with God: He to whome the Crowne and Diademe doth belong: The King of the Iewes: Alpha and Omega: The Lambe that was killed from the beginning of the world.

The place where he was borne, was Bethlehem of Iudah, which the Prophet Micheas calleth Little, to be among the thousands of Iudah: yet, saith the prophet, out of thee shall he come forth vnto me, that shal be the ru­ler of Israel, whose goings forth haue been from the beginning, and from euer­lasting. The prophet calleth it Little, because, according to the cu­stome of the Iewes who diuided their countrie into thousands, & for euery thousand a chiefe Captaine, Bethleem was not able to make a thousand. But S. Mathew Chap. 2. in respecting the greatnes of the Ru­ler of Israel that was borne there, saith, And thou Bethlehem art not the least of the cities of Iudah.

The time of his birth was in the 42. yeare of Augustus Caesar, who Luc. 2. gaue a commandement, that all the world should be taxed. Ther­fore went euery man to his owne citie, and Ioseph went from Galile, out of a citie called Nazaret in Iudea, vnto the citie of Dauid which is called Bethle­em, because he was of the house and lineage of Dauid, to be taxed with Mary that was giuen him to wife, which was with child. And there shee brought forth her first begotten sonne, and wrapped him in swadling clothes, and laid him in a cribbe, because there was no roome for them in the Inne. And there were in the same countrie sheepheards abiding in the field, and keeping watch by night because of their flockes: & loe, the Angel of the Lord came vpon thē, and the glory of the Lord shone about them, and they were sore afraide. Then the Angell said, Be not afraid: for behold, I bring you tidings of great ioy that shall be to al people; that is, vnto you is borne this day in the citie of Dauid a [Page 231] Sauiour, which is Christ the Lord. And strait way there was with the Angell a multitude of heauenly souldiers, praysing God, and saying, Glory be to God in the highest heauens, and peace in earth, and towards men good will. And these sheepheards following the starre, it vanished away: where: fore they came to Ierusalem, and asked, saying, Where is he that is borne King of the Iewes? The purpose of God in this was, that the Iewes, who by the Prophets might and were bound to haue knowen this by the diligence of the heathen, might bee vnexcusable in the day of wrath. But departing from Herod, the Starre which they before had seene appeared vnto them, and went before them till it came & stood ouer the place where the Babe was, and they went into the house, and fell downe, and worshiped him, and opened their treasures, and presented vnto him gifts, euen gold, and incense, and mirhe. Heere is performed, Esay 60. They of Sheba and Seba shall bring forth gold and incense vpon mine Altar, meaning Christ: And I will magnifie the house of my glory. These were the first fruits of the Gentiles. And these Gentiles also were of Abraham by Keturah, to whome when he died he gaue gifts, and sent them away to the East. There was Iob found, a iust and perfect man, when all the world else had for­saken God.

And the Sheepheards returned glorifying and praysing God for all they had heard and seene.

And after eight daies they circumcised the child: his name was then called Iesus, which was named of the Angell before hee was conceaued in the wombe.

Herod, another Pharaoh, proceeding of Esau the old enemie to Ia­cob, destroyeth the little children; not by water, as the first Pharaoh did, Exod. 2. but by the sword. Math. 2. Rachel weepeth for her children and would not be comforted, because they were not; that it might be fulfilled which was spoken by the Prophet. Ier. 31.15.

Ioseph taketh the Babe and Marie his Mother, and goeth into Egypt vntill the death of Herod, and then returneth againe, that it might bee fulfilled which was written. Oseas 11.1. Out of Egipt haue I called my son.

There is a great doubt of the time of the yeare of Christs birth: which because it is very necessary to bee knowne, I thinke it not amisse to lay it downe in the treatise following.

SAint Mathew reckoning the kindred of Christ, brings them down but from Abraham, to make the number of his generations Fortie two, that is, six seauens, or three fourteenes: and bringeth him also from Salomon, thereby to prooue him King of the Iewes. But in [Page 232] reckoning the Kings to make the number answerable to a sweet pro­portion of a former storie, that is, of the two and fortie standings in the wildernesse, and the two and fortie flowers, bowles & knobbes, of the candlesticke in the tabernacle which figured Christ, leaueth out three, Ioas, Amasias, and Azarias. S. Luke reckoning his kindred, bringeth thē from Adam, and from Dauid by Nathan: thereby to prooue him to be the Seede of the woman. The number of the generations are 75 an­swerable in number to Abrahams yeares, when the promise concer­ning the state of the outward Canaan, figuring the spiritual holy land, was giuen vnto him.

The key of all Chronicles is taught in Luke 3. Where he compareth the age of Christ with the Romane Empire, whereby the writers of Chronicles are taught to compare the heathen histories with the Bible, without which place they should hardly haue beene compared so certaine as now they may.

3942.AT twelue yeares of age, Iesus is found in the Temple disputing among the Doctors: doubtlesse, of the Messias, seeing therein all wisdome standeth.

12.This twelue, hath comparison with the yeres of Salomons age when he decided the controuersie for the dead child. But, saith S. Mathew, Behold a greater than Salomon.

3956. Christ baptized.

BEginning to be thirtie yeares olde, according to the manner of the high sacrificer which shadowed Christ, who might not enter in­to that office before he was Thirtie yeares olde.

His name Christ signifieth Annointed: so Aaron in Hebrew signi­fieth Annointed.

Luke 3. Now in the Fifteenth yeare of Tiberius Caesar, Pontius Pilate beeing gouernour of Iudea, and Herod being Tetrarch of Galile, and his brother Philip Tetrarch of Iturea, and of the country of the Trachonitis, and Ly­sanias the Tetrarch of Abilene, when Annas and Caiphas were the high Priests, the word of God came vnto Iohn the sonne of Zacharias in the wildernesse: and he came into all the coasts of Iordan, preaching the baptisme of repentance for the remission of sins, as it was foretold Esay 40. The voice of [Page 233] a cryer in the w [...]ldernesse is 5 Prepare the way of the Lord, make his paths streight, euerie valley shall be filled, and euerie mountaine and hill shall bee brought lowe, and crooked things shall be made streight, and the rough waies shall be made smooth, and all flesh shall see the saluation of God.

The people maruailed at him, thinking him to bee Christ: but Iohn answered I baptize you with water, but one stronger than I commeth, whose shooes latchet I am not worthy to vnloose, hee will baptize you with the holy ghost, and with fire. Thus then with many exhortations hee preached vnto the people.

Now it came to passe, as all the people were baptized, Iesus also is bapti­zed at Iordan the place of passage, and the heauens did open: as to the pas­sage of the children of Israel. Of this Dauid 114. Psal: speaketh, Iordan what ayleth thee that thou art turned backe? As touching the peculiar act of baptizing, it seemeth that the Leuites wayted for some speciall thing vpon it, in that they asked of Iohn, How happeneth it that thou bap­tizest, if thou bee neither Christ, nor Elias the Prophet? After this, Iohn Baptist (hauing beene put in prison for rebuking Herod the Tetrarch, for Herodias his brother Philips wife, and because of an oath he made to Herodias Daughter) is beheaded. Mat. 14.

And Iesus full of the holy ghost returneth from Iordan, and was in the wil­dernesse fortie dayes and fortie nights (as was Moses) and was tempted of the Deuill. Luk. 4.

At Nazareth he sheweth out of Esay, all the ioy of the proclamati­on of the ioyfull or Iubilee yeare, to bee fulfilled in him that day.

At Nazareth also out of Esay, hee sheweth the nature of his name Christ: for that God annointed him to shew the glad tidings to the poore, to heale the broken in heart, to preach to the captiues libertie, and to the blinde recouerie of sight, to proclaime (the shaking away of all burthens) the ioy­full yeare of the Lord, and sheweth how that day that scripture was ful­filled in their eares. Now the proclaiming of the Iubilee yeare was on the Tenth day of Tisri, euen the same day that the high priest en­tred into the sanctuarie. It seemed therefore that he that day expoun­ded the name and office of the Messias.

Christ preacheth the word of God in euery towne: all his prea­chings are of the forgiuenesse of sinnes, and of the Kingdome of hea­uen. His Disciples were alwaies importune in asking him, Lord, when wilt thou set vp the Kingdome of Israel againe? in stead of conten­ting them, he answereth concerning the Kingdome of heauen; One of them would needes haue sit on his right hand, and another on his left: but he answereth, Whosoeuer will be greatest, let him be least.

Hee feedeth Foure thousand with fiue loaues and two fishes Easter being neere, but hee went not to the feast. This Christ by his power [Page 234] and prouidence doth to the worlds end: which we by experience doe knowe, if wee marke the woonderfull encrease of the blessings of God.

He teacheth of the Manna that giueth life vnto the world: also of the eating of his flesh, and drinking of his blood, Easter being neere.

On the Fiue and twentie of Cisleu, Dan. 8. Christ celebrateth the feast that Iudas Machabeus ordained in memorie of the Temple renu­ed from the idolatrie of Antiochus, and there hee teacheth, that hee is Michael (in the forme of God) that standeth for his people, saying, My Father and I am one, and none can take my sheepe from me.

He goeth into Iericho the City of Rahab, which was accursed by Io­sua in old time, and there saueth Zache, a chiefe publican, frō the curse.

He raiseth Lazarus from death, (Lazarus is, my God is the helpe,) Christ is sayd to loue him, Ioh. 11.3. as he loueth all that answere to that name, whereof in that parable, Luk. 16. Lazarus is set downe for any godly men. Moses handleth this name. Exod. 2. when he calleth Sonne Elea­sar or Lazarus: for Eleasar is the same in signification with Lazarus.

Vpon this occasion for raysing to life the dead, for louing of those who hold God their helper, the high Priests assembled the Sanedrin or high counsell, and from that day they took counsell how to kill him.

After this, he suppeth in Bethani (the house of affliction) Sixe dayes before the Passeouer, where Marie with precious Nard annointeth him vnto his buriall. This is foretold in the Song of songs, When the King did sit at his repast, my Spikenard gaue the smell thereof.

He commeth to Ierusalem, the people tooke palme treeboughes, and goe to meet him, saying, Hosanna.

It is to bee vnderstood, that the feast of Tabernacles, ordayned to begin the Fifteenth of Tisri, was ordained in token of Gods defence of the people in the cloude in the wildernesse, which signified the dwelling of the word of God in the nature of man. And whereas hee was borne the day of preparing the boughes, and then baptized; and at the feast of Tabernacles proclaimed himselfe, that all should come to him that thirsted to haue waters of life out of the rocke: this being not vnderstood in the feast of Tabernacles, the people now per­forme that which was to bee done in bearing the boughes: they cry­ed Hosanna, whereof those boughes were called Hosanna, so that in Hosanna to the Sonne of Dauid, they meane thus much: these boughes we beare in the honour of the Sonne of Dauid.

Iesus bewayleth Ierusalem, because it did not see those things that touched the the peace of it: and sheweth how it shall no more be Ie­rusalem, but Iebus, that is, troden vnder foot: for now Melchisedech vn­der whome it was first called Salem, is to bee acknowledged a figure [Page 235] of the Lord. Now Isaacke offered, not offred, is knowne, whereof he was a figure which Isaack gaue Abraham occasion to augment that name Salem, with Iire before Salem, where the Lord will prouide for euerlasting peace.

3960. Iesus Christ the King, the most holy, is betrayed by Iudas Iscarioth, that is, which falleth away for reward.

CHrist is crucified according to Daniel 9. Pontius Pilate being then Lieutenant of Iurie for Tiberius Caesar then Emperour of Rome, after that he had preached three yeares and a halfe.

For comparison with this three yeares and an halfe, you haue Eli­as in praying it might not raine, and it rained not in three yeares and sixe moneths. Our Sauiour Christ in the Gospell remembreth this Storie, when he maketh comparison with his comming to the Iewes, with that of Elias. In the dayes of Elias, sayth Christ, many widdowes were in Israel, when the heauens were shut three yeares and sixe Moneths, but vn­to none was Elias sent saue vnto the widdow of Sarepta.

Further, the Iewes vnder Antiochus Epiphanes had the like storie of three yeares and sixe moneths, when the Idoll was set in the Temple of God.

Moses layd downe a law, that when they came into the Land, what tree they planted good for meat, they should the three first yeares hold it vncleane, and those three yeares they should not eat the fruit there­of. So Christ in the Gospell handleth it thus in a parable: A man had a figge-tree planted in his Vineyard, and finding no fruite thereon, hee sayd to the dresser of this Vineyard, Behold these three yeres haue I come, and sought fruit, but I finde none: cut it downe, why keepeth it the ground bar­ren? and hee answered, Lord, let it alone this yeare, till I digge it round about, and dunge it, and if then it beare not fruit, you shall cut it downe.

We haue the like comparison of three yeres and an halfe in the Re­uelation. For all the persecution vnder the Romane Emperours be­ing about three hundred yeres, is alluded to this time of Christs prea­ching being called fortie and two Moneths, which makes three yeres and sixe moneths. The Papists vpon this dreame, that Antichrist when hee comes shall raigne but three yeares and a halfe, and there­fore the Pope cannot be Antichrist, seeing he hath raigned many hun­dred yeres. But to what purpose should the holy spirite speake of him so long before, if his tyrannie should bee of no longer continuance? Besides, seeing by the two and fortie moneths which are the same in [Page 236] account with One thousand, three hundred, and sixtie dayes, the whole time of the tyrannie executed by the prophane Emperours is meant. It must needs be, that the Popes gouernment which commeth vp in their stead, must be signified by One thousand, three hundred, and sixtie daies.

236.To this Carthusianus and Beda expound this time of One thousand, three hundred, and sixty dayes, to cōprehend the whole continuance of the preaching of the Gospel to the end of the world. This their own side vse for an exposition: and seeing it is true, wee embrace it. It is further to bee demaunded of them, how it can bee possible that the Antichrist should be able in three yeares and a halfe to subdue all the world? Before Christ, this time was spoken in proper termes: but since, in a metaphor, because there ensueth the like dealings.

The Two and thirtie and a halfe, are the yeares of Christs gouern­ment vpon the earth, and haue comparison with Dauids two and thir­tie yeares, and sixe moneths gouernment in Ierusalem.

70.This Seuentie, is to shew that this is the last Seuen of the 70 Seuens, or Foure hundred and ninetie yeres expressed, Dan. 9. wherein Christ should end the sacrifice and oblation.490.

The Fifty, is to shew that it is the last Iubilee of the eight & twenty.

His humilitie, his life, his death, the cause and manner of his death, was told before by the Prophets. In Esay, Ieremie, and Daniel.

In Esay 53. it is sayd of him. Who will beleeue our report? and to whom is the arme of the Lord reuealed? hee hath neither forme nor beautie: when wee shall see him, there shall bee no fourme that wee should desire him. Hee is despised and reiected of men, hee is a man full of sorrowes, and hath experience of infirmities. He was despised, and wee esteemed him not; Surely he hath borne our infirmities, and carried our sorrowes: yet we did iudge him as plagued, and smitten of God, and humbled; but hee was wounded for our transgressions, hee was broken for our iniquities, the chastisement of our peace was vpon him, and with his stripes wee are healed. He was oppressed and affli­cted, yet did hee not open his mouth. He is brought as a sheepe to the slaugh­ter, and as a sheepe before his shearer is dumbe, so hee openeth not his mouth. Hee was taken out of prison, and from iudgment, and who will declare his age? for he was cut out of the land of the liuing, for the transgression of my people was he plagued. And he made his graue with the wicked, and with the rich in his death, though he had done no wickednesse, neither was any deceite in his mouth. By his knowledge shall hee iustifie many, for hee shall beare their ini­quities. He was counted with the transgressors, and he bare the sinne of many, and prayed for the transgressors. And againe he sayth, Esay 50. I gaue my backe vnto the smiters, and my cheekes to the nippers: I hid not my face from shame and spitting. And againe Psal. 22. As for me I am a worme, and no [Page 237] man, a verie scorne of men, and the out-cast of the people. All they that see mee laugh me to scorne, they shoot out their lippes, and shake their heads, say­ing, He trusted in God, that hee would deliuer him, let him deliuer him if hee will haue him. Many Oxen are come about mee, fatte Bulles of Basan enclose me in on euerie side: they gape vpon me with their mouthes, as it were a ram­ping and roaring Lion. I am powred out like water, and all my bones are out of ioynt, my heart also in the midst of me is euen like melting waxe. They pierced my hands and my feete, I may tell all my bones, they stand staring and looking vpon me. They part my garments among them, and cast lots vpon my vesture. Yea, the verie abiects came together against me vnawares, making mowes at me and ceased not. With the flatterers were busie mockers, which gnashed vp­pon me with their teeth, they gaped on me with their mouthes, and sayd, Fie on thee, fie on thee, we saw it with our eyes. They that sit in the gate speake a­gainst me, and the drunkards make song; vpon me, they gaue mee gall to eate, and when I was thirstie, they gaue mee vinegar to drinke: they persecute him whom thou hast smitten, and they talke how they may vexe him whome thou hast wounded. Thou hast layd me in the lowest pit in a place of darkenesse, and in the deepe. This text the Iewes haue striuen with great malice to corrupt: for in stead of Caru, that is to say, they pierced; the Iewes will needs read Caari, that is, as a Lion: but the Massorets who registred the number of the words and letters in the Bible, doe testifie, that in all good copies it is written, Caru, they pierce: Also the Seuentie Inter­preters haue translated into greeke [...], &c. They pierced my hands, &c. Also the Prophet Zacharie sayth, I will powre out the spi­rite of grace, and mercie vpon the house of Dauid, and vpon the Inhabitants of Ierusalem, and they shall looke vnto me whome they pierced.

Christ suffered at Easter, to end the ceremony of the paschall Lambe. For now the true Lambe of God, which taketh away the sinnes of the world, is offered vp for vs.

As of the paschall Lambe no bone was broken; so of Christ the im­maculate Lambe no bone was broken.

As the redde Cowe in Moses accompanied with all the people was conuayed out of the host, and burned with the campe; so also was Ie­sus ledde out of the Citie accompanied by the people, and crucified without the Citie.

He went ouer the brooke Kedron, the way that Dauid fled from Ab­salom.

He went into a garden to pray to recouer Adams fall in the garden.

He suffered on friday being the Iewes sixt day, the day wherein A­dam was created.

He suffered at noone, the time when Adam disobeyed.

He suffered on the crosse, to take the curse vpon him.

[Page 238]He openeth Paradise to the poore theefe, out of which Adam that day was driuen.

Two theeues were crucified with him, and hee was reckoned a­monge the wicked, as Esay forespake, Esay 53.

Generall darknesse at his death was ouer all the world from the sixt houre vntill the ninth houre. Adams soule was in darknesse, hiding himselfe from the presence of God from the sixt houre vntill the ninth houre. At the ninth houre he called on God, whose voice Adam could not abide.

As Ioseph buried his Father Iacob; so now Ioseph burieth Christ the true Iacob.

After three dayes and three nights, hee riseth againe, as Ionas after three dayes and three nights was deliuered out of the Whales belly.

After his resurrection, hee appeareth twelue times, as Iosua sent twelue to view the Land of Canaan.

He walked on the earth fortie dayes, as Iosua viewed the Land for­tie dayes.

On the Fiftieth day hee sendeth the holy Ghost vpon the Apostles: so after eating the Lambe, on the Fiftie day the Law was giuen.

Now Christ the couragious white horse shineth, and his Kingdome is established, and Satan is bound for a thousand yeares. For the prea­ching of Christ, and his Apostles hath opened the eyes of some of all the Gentiles in the world, whereby the power of Sathan is weakned, and the rage of the cruell Hornes of the beast of Rome, that is, the tyran­nie of the persecuting Emperors Nero, Domitian, and the rest plagued by the hand of God. Plagues of blood, famine, and pestilence, resem­bled by horses, red, blacke, and leane, the great beast also hauing one head cut off, lyeth dead vntill the end of the thousand yeares, and the gracious Gospell of Christ flourishing in Iaphets borders, (these be the ends of the earth) Sems house not regarding the peace of Ierusalē, Ia­phets Sons are perswaded to come to his tents to fetch precious stones from Sion to lay the foundation of the spirituall Salem, to perfourme the blessing of Noah, Gen. 10. And God will perswade Iaphet to dwell in the tents of Sem. The earthly Ierusalem is now destroyed by the Ro­manes, vnder whome Christ was crucified, called in Dan. 9. the abho­mination of desolation; whose Citie, in respect of their impieties, is called Ap. 11. a spirituall Sodome, & Egipt; and therfore vnto Iohn figured by one monstrous beast hauing seuen heads, and ten hornes, answea­rable to the number of the heads and hornes of Daniels foure beasts; one of whose heads Constantine the great cutteth off by remoouing the imperiall seat of the Romane Empire to Constantinople, which he called new Rome, so that the beast lay wounded about three hundred [Page 239] yeres, one while being ouercome by Vandals, another while by Lum­bards, another while by Germanes, one while by one, and another while by another: and withall such plagues lighted vpon the afflicters of the Church of God, that they in effect desired the mountaines to fall vpon and couer them. Thus it was of no glorie vntill the end of the thousand yeares, then Satan is let loose, and suffered to goe roaring about to deceiue the hearts of the people, seeking like a ramping and a roaring Lion whome hee might deuoure, and hee putteth life into this dead beast, hauing power giuen him from God, Reuel. 13. And hee spake as did the Dragon, and hee did all that the first beast could doe in his presence, and hee caused the earth with them that dwell therein, to worship the first beast, whose deadly wound was healed, and he did great wonders, so that hee made fire to come downe from heauen in the sight of men, and deceiued them that dwelt on the earth, by the meanes of those signes which hee had pow­er to doe in the sight of the beast, saying to them that dwell on the earth, that they should make an image vnto the beast, which had the wound of a sword, and did liue. And hee had power to giue a spirite vnto the image of the beast, and that the image of the beast should speake, and should cause that as many as would not worship the image of the beast, should bee killed. And hee caused all both small and great, rich and poore, free and bond, to receiue a marke in their right hand, or in their foreheads: or the number of his name. Here is wit, let him that hath wisedome count the number of the beast, for it is the number of a man, and his number is sixe hundred, threescore, and sixe.

When Gregorie the seuenth forbiddeth mariages, who taketh vpon him not the forme of the former beast and hornes, but the shape of a Lambe with two hornes pretending all holynesse, of whome Christ forbad long before to take heed, saying, Mat. 7. Take heed of such as come in sheeps clothing, and say, here is Christ, and there is Christ, and to colour this Religion to be good, they strengthen the throne of Sathan, they erect houses for deuout persons, patternes (as they say) of chastitie, good life, and all vertue, sequestring themselues from the glorie of the world, whome the holy Ghost compareth in Ap. 8. to Locusts, that is, monstrous Serpents sprung frō the seed of that old serpent Sathan the Deuill, and are described to haue faces like men, to shew that they should bee but priuate men; haire like women, signifying that they should remaine in cloysters, and secret places, as women; and crowns vpon their heads, declaring their imperiousnesse: and winges like the wheeles of chariots prepared for warre, their speedinesse to blood­shed, and tayles like Scorpions, out of the which proceeedeth poy­son to fill the cup of the strumpet which sitteth vpon the scarlet colo­red beast, out of the which the Princes of the earth doe drinke, and are drunke with the abhomination of her fornications. These are, as [Page 240] we call them, Abbots, Monkes, and Friers, and Nunnes, which like Locusts destroy the fruites of the earth, liuing by the sweat of other mens labours, who receiue wages of the beast and the false prophet, bearing his marke in their foreheads, whose name is Abad [...]on, that is, Destruction. He is also called Antichrist, that is, contrarie to Christs fi­gured before Christs byrth in Antiochus the vild, the little horne: who prophaned the Temple of God, erecting the Idoll of Iouis Olympi in the temple of God, changing the lawes that Moses gaue, speaking presumptuous words against the God of gods, and exalting himselfe aboue all that is called God. But hee went to Geheana. So shall the Antichrist and the beast be destroyed, according to Numbers 24, but hee shall perish in the end, because hee prophaneth the temple of God, changing times and seasons, forbidding marriages, sitting in the temple, exalting himselfe aboue all, that is, called God, speaking blas­phemously, I am God vpon earth, perswading Gog and Magog the foure quarters of the earth to goe fight for the holy Crosse at Ierusalem, for which there were nine mischieuous voiages made, to the great blood­shed of many. And as his mischieuous prankes were figured in An­tiochus: so the time of his gouernment which shall bee to the end of the world, was in Antiochus likewise figured One thousand, two hun­dred and sixtie daies, two and fortie moneths, a time, two times, and halfe a time.

Vnto this proper time of three yeres and a halfe of Antiochus rage, is the whole time of the rage of the Antiochian Antichrist alluded, as Beda and diuers godly men doe expound the place, the storie compel­ling them so to vnderstand it. And power was giuen to him ouer all kin­dreds, and people, and tongues, and nations; and all that dw [...]lled on the earth worshipped him, whose names are not written in the booke of life, of the Lambe which was killed from the beginning of the world, which Lambe only was found worthy to open the booke and the Seales. Ap. 5. & 6. Vn­to whome thousand thousands cryed with a loud voice, saying. Wor­thy is the Lambe that was killed, to receaue power, and riches, and wisedome, and strength, and honour, and glorie, and blessing: who standing vpon mount Syon, had with him One hundred fortie and foure thousand, hauing his name and his fathers name written in their fore-heads: and they sang the song of Moses the seruant of God, and the song of the Lambe, saying, Great and maruailous are thy works Lord God Almightie, iust and true are thy wayes, thou King of Saints. Who shall not feare, O Lord, and glorify thy name? For thou onely art holy, and all Gentiles shall come and worshippe before thee: for thy iudgements are made manifest. Ap. 17. & 18. Chapters. Where the woman, that maketh drunke with her fornications the Kinges of the earth, with her beastly corporation, is sayd to goe into perdition; [Page 141] whose destruction was figured in the fall of Babilon, and in the destru­ction of Tyrus; in Iere. 51. & Ezech. 27. For the Gospell of salua­tion appearing againe in the world, men fall away from the throne and the beast, so that Kings eate his flesh in denying his power, and re­fusing to beare his marke; whereat both Heauens, and holy Apostles, and Prophets reioyce, saying, Halleluiah; Saluation, and glorie, and honor, and power, be ascribed to the Lord our God, for true and righteous are his iudgements: for hee hath iudged the great whore, which did corrupt the earth with her fornication, and hath auenged the bloud of his seruants of her hand. And againe they sayd, Halleluiah, and smoake rose vp for euer­more. And the Heauens opened, and behold, A white Horse, and hee that sat vpon him was faithfull, and true, and in righteousnes doth hee iudge and make battaile: his eyes were as a flame of fire, and on his head were many crownes, and he had a name written, that no man knewe but hee him­selfe, and hee was cloathed in a vesture dipt in bloud, and his name is called, The Word of God: and he hath on his vesture, and on his thigh a name written, King of Kings, and Lord of Lords: and the beast, and the Kings of the earth, and their warriours gathered together to make battaile against him that sat on the Horse, and against his souldiers, and the beast was taken & with him that false Prophet, that is to say the Popes or Anti­christ, that wrought miracles before him, with which he deceaued them that receaued the beasts marke, (that is, the Popes Bulls,) and them that worshipped his image. These both shalbe cast into a lake of fire burning with brimstone. Hee that testifieth these things, saith: bee it I come quickly, Amen. Euen so come Lord Iesus.

FINIS.

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