CHAPTER I.

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI

VVHen the ten Tribes did fall off from Ro­boam to Hieroboam, as Ahias the Prophet had fore-prophesied, and Roboam was therefore gone to Hierusalem and had raised a great Army that he might reduce them, God sent Semeias to tell Roboam, and all the people that attended him, that they ought not to go to war with their Israelitish brethren, and therefore they should go every man to his house, because this thing was from the Lord, and they obey­ing Gods command went back againe without doing any thing at all:

CHAP. VII.

CHAP. VIII.

IEhu the sonne of Hanani was Prophet, when Asa was King of Judah. God sent him to Baasa King of Israel to foretell him, that forasmuch as being exal­ted out of the dust as it were, and made Prince over Israel, he followed the way of Hieroboam, and made Israel to sin by his example and command, it should come to passe that his estate and memory should be utterly taken away: Now, Baasa did not onely re­fuse to entertaine these words as he ought, but also he killed Jehu the Prophet and messenger of God he also greatly blamed Josaphat the King of Juda, when he came back from the battail, wherein he had assisted Ahab, and told him, that for so doing, he had deserved Gods wrath, but with all that there were good things found in him.

CHAP. IX.

THis Prophet came by Gods appointment, to Asa King of Judah, in the fifteenth year of his Raign (when having overthrown the Altars of strange gods, taken away their worship, and taught his people to seek and serve the Lord, and with prayer obtained Gods assistance, 2 Chro. 14.11. by an army of his owne subjects, he had overthrowne a huge multitude of Arabians that had invaded him) to tell him, that, because he and his people had been with God, God also had been with them, and to foretell him, that for a long time together the people of Isra­elThis is spoken as a thing past in the 2 Chro. 15.35. should be without the true God, with­out a teaching Priest, and without the Law; but when in adversity they should seeke the Lord and return to him, he should be found of them, and that then there should be no peace to him that went out or came in. But great feare and terror upon all the inhabi­tants of the Land; Therefore that they should be strong, and not hang downe their hands, for their worke should be rewarded. Upon these words of Azariah, Asa took courage to goe on in putting downe the Worship of strange Gods every where, and restoring the service of the Lord, and setting his people in the same.

CHAP. X.

HAnani (Father of Jehu the Prophet) served in theCajetan says it should be 26. thirtie sixt year of the Raign of Asa K. of Iudah. Now this was the cause of his sending. Baosha King of Israel, came with an hostile Army against Judah, and fortified Ramah, that none might come in or go our of the Kingdome of Iudah. When this was told Asa, he took all the treasures out of the Lords house, and out of his own house, and sent the silver and gold toBenha­dad. 2 Chr. 19. Benhadab King of Syria, who had seated his Palace-Royall at Damascus, desiring aid of him. Hereupon the King of Syria sent his Princes with a great Host, which destroyed many fen­ced Cities of Israel. When this was told Baasha, he left worke at Ramah; and so Asa called all his people together, and pull'd downe what Baasha had set up. But God abhorring this deed of Asa's, sent Hanani the Prophet unto him, to tell him, that be­cause he had put his trust in the King of Syria, and not in his God, who had delivered into his hand the Hoste of the Aethiopians, which was greater then that of the Assyrians. Therefore was the Army of the Sy­rians escaper out of his hands, and to foretell him, that thence forward he should have wars. Asa who I said before did better and better at the words of A­zarias the son of Hanani, was so far from recovering his former degree of goodnes, by the words of Hanani his Father, that he cast the Propher into prison.

CHAP. XI.

MIchaiah, son of Imlah, was famous for his gift of Prophesie in the Raign of Jehosaphat King of Judah. And this was the cause of one of his prophesies: Jehosaphat being joyned in Affinity with Ahab King of Israel, was also perswaded by him to joyne with him in the war against Ramoth Gilead, and when Je­hosaphat and his forces were come up to him, he desi­red that the Lord might be consulted whether it was meet for them to go thither or no; Ahab sent for foure hundred false Prophets to advise with about the seat of war, who when they answered All, Go thither & prosper; Ichosaphat not trusting them asked if there was not there a Prophet of the Lord of whom they might also ask directions; Ahab told him, there was in­deed one Michaiah the son of Imlah, but he was alwais wont to prophesie some evill or other unto him. And when Ichosaphat said, Let not Ahab say so, an Eunuch (or Officer) was sent to call Michaiah, who having found him, said thus to him, Behold all the Prophets with one assent declare good speed to the Kings designe, I pray thee let thy words be like unto theirs; But Michai­ah swore sadly, that whatsoever God said, that he would speake; And when he was come the King asked [Page 32]him whether they should go to Ramoth Gilead to bat­tell, or should they forbeare? He answered, they should go and prosper! Then said Ahab, How often shall I adjure thee in the name of the Lord that thou say nothing but the truth to me? Then Michaiah answered, I saw all Israel scatered upon the Hils as sheepe that have no shepheard, and the Lord said, Returne every one to his own House, these have no Master, Then said Ahab to Ichosaphat, Said I not true before, that this man would prophesie no good to me, but only evill? But Michaiah not terrified with his words, seeing also that Ahab be­leeved him not, went on, and told Him, that he had seen the Lord sitting on his Throne, and all the Hoste of Heaven on his right hand and on his left, and when he asked who will go, and deceive, and make Ahab go to Ramoth Gilead and fall there? And one spake after this manner, and another after that; then came there forth an evill Spirit and desired that that businesse might be left to Him; and when God asked him how or wherewith he would deceive him; He answered, I will go and sit a Lying Spirit in the mouth of all his Prophets; Then Zedekiah (one of Ahabs talse Prophets) stroke him on the Face, asking him, What way went the Spirit of the Lord from me to thee? Mi­chatab told him, he should know that to his cost when he run from chamber to chamber to hide himselfe. Hereupon Ahab commanded him to be carried to Amon the Governour of the City, and Ioas The Kings Son. the son of Amelech, 2 Chron. 18. who should put him in prison, and feed him with bread and water till the King came back safe, and had dispatched his businesse according to his mind. But Michaiah knowing assu­redly that God had revealed this unto him, answered. If thou returne in peace God hath not spoken by me, and bad all that heard heare witnesse what he had said. So went Ahab and Ichosaphat with their Armies to Ramoth [Page 33]Gilead. In the way Ahab disguised himselfe, but Icho­shaphat kept on his Robes. Now the King of Syria had charged his Chiefetaines only to make at the King of Israel; They therefore guessing by the Robes, fell all upon Ichashaphat with might and maine; He seeing himselfe in such eminent perill of death, cried unto the Lord, who heard him; For the Spians seeing their mistake, forbore and left him; yet one of the common Souldiers shooting an Arrow [at Rovirs, or] at ad­venture wounded Ahab in the shoulders so that he d [...]ed that Evening.

CHAP. XII.

CHAP XIII.

CHAP. XIV.

AMos the Prophet was, as he saith himselfe, a Te­k [...]aite, and the Father of Esaias the Prophet in the Judgement of Epiphanius, although the Hebrews deny it by reason of the difference in Amoz, Es 1 spelling the names,Amos, Am. 1 he of a Shep­heard became a Prophet, and was cal­led and chosen by God from feeding Flocks of sheepe to feed and teach the Flock of Israel; he executed the Office of Prophet when Ozias (or Azarias) was King of Iudah, and Ieroboam son of Ioas was King of Israel, and that was when Sardanapalus ruled over the Assyrians, and Procas Sylvius over the Latines. I cannot sind in what yeare of Azarias, who ruled over Iudah two and fifty yeares, he began to prophesie, or to what yeare of Hieroboam, who Raigned two and twenty yeares, his ministry of Pro­phesie lasted. But I am sure of what I say, [Page 56]seeing thatƲzziah. Ozias succeeded his Father Amazias in his Kingdom in the twenty se­venth yeare of Hieroboam King of Israel; and Amos himselfe saith, that he prophesied when Azias and Hieroboam were Kings, that he ended his prophesie within the remaining two yeares of Ieroboam, when the son of Amazia the Priest slew him, as I will shew you by and by. And this I was willing to premise that all may understand that I had a good cause why I writ the Life of Amos before the Lives of Esaiah, Hosea, Zacha­ry, and others who prophesied when Achas was King of Judah, seeing I resolved to follow the order of the times in which every one lived. Because then Amos fulfilled his Office of prophecying within the two re­maining yeares of Hieroboam King of Israel, that is, the twenty eighth, and twenty ninth, when as in one of those yeares, by Gods Command, he fortold in Sama­ria the destruction and captivity of Israel, and Ama­zias, Priest of the Gods of Bethel, accused him to King Hieroboam; for he sent to tell him how that Amoz en­deavoured to make a change and innovation in Go­vernment, and that he opposed and openly rebelled against the King, and that he spake such words as no man was able to beare; for he said thus openly, that Hieroboam should dye by the sword, and that Israel should be led Captive. It is not set down in the Scripture, neither have I read in any Writer what answer Hieroboam made to those things which are writ­ten in the book of Amos, or what affection he carried towards Amos because of them. But this is written in the Booke of Amos, that Amazias the Priest, when he had sent those that should tell these things to Hierobo­am, went to Amos and charged him with threats that he should go out of Samaria and fly into Iudah, and there prophesie, and that he should not foretell any thing as a Prophet in Bethel, because there the Gol­den Calfe was worshipped after the manner of their [Page 57]Ancestors, and the Kings Court was setled there; To these words Amos made answer, that, when he was not a Prophet, not the son of a Prophet, but an heards­man who gathered Sycamore fruit, he was called by God, who commanded him, that, as a Prophet, he should tell his people Israel things to come. And that therefore he bad Amaziah hear the word of the Lord, who told him, that because he had forbad him to tell Israel and the Family that worshipped strange Gods things to come, his wife should be made an Harlot in the City, and his Children dye by the sword, and that the Enemies should divide amongst themselves the Land that he possessed, and that he should dye in a polluted Land, and that Israel should be led Captive out of their own Land; nor have I found this writ­ten what answer Amazias the Priest made to these things; But this Epiphanius writes, that Amaziah's son slew him (knocking Amos in the head with a club) because he had proved that he closely stole two gol­den Heifers: and that Amos was carried into his own Countrey, being yet alive, where he dyed, and was buried amongst his Ancestors. Oswald, who writ a book, called, The story of Martyrs in the daies of Clantes the Great, saith, that he was struck through the Tem­ple, with a Leaver by Ʋzziah King of Israel the last day of March, and that being halfe dead he was carried into his own Country and there buried.

CHAP. XV.

OBadiah the Prophet was a Sichemite of Beththaca, neare the sea, as Epiphanius writeth; he also hath lest upon Record, that he was the third Captain of the fifty men who were sent to Elias by Abazias King of Israel. For when Abazias had fallen through a La­tice, and by that fall had got a hurt, not knowing whether he should recover from that disease or no, he sent messengers to enquire of Baalzebub the god of Ekron concerning his disease; whereupon God sent Elias to charge them before they came thither that they should returne to their Master and tell him, that because he had sent to enquire of that god, as though there were not a God in Israel, he should never rise sound from his bed; which when they had told him, and he understood by his habit and apparell that it was Elias that had commanded these things, sent once or twice a Captaine of fifty with his men who should fetch Elias to him; who when they were destroyed with lightning, he sent another Captaine with his fifty, who when he had humbly besought Elias that he would have mercy upon him and his men, he pardoned them. And this third Captaine, as Epiphanius maintaineth, was this Abdias, whose Life we write; He also writes, that, having relinquished the Estate or Ranke in which the King had placed him, he followed Elias and became his Disciple, and that having endured [Page 59]many things he was preserved by him. And Hierome writeth, that this was that Abdias (as the Hebrews thinke) who in the Reigne of Ahab fed an hundred Prophers in Caves; which story, that it may the ber­ter be understood, I mean to report more fully. Elias, by Gods Command, had told Ahab that it should not raine upon the earth for three yeares and a halfe to­gether; A little while after, he first went to the brooke Kerith, and afterwards to Sarepta a City of Si­don, lest he should be slaine by Ahab. In the third yeare God sent him to Ahab to give raine unto the Earth. Now upon the drought there followed such a famine, that at the last Ahab, who thought Elias to be the cause of that great mischiefe, was constrained, having divi­ded the Land, and appointed one way to Abdias stew­ard of his house, himselfe took the other way, to seek out water-springs, that the horses, and mules, and la­bouring Cattle might not perish for thirst; so it fell out, by Gods providence, that Elias met Abdias on the way, whom (looking well upon him) he knew: Then falling down upon his feet, he asked him, whether he was not Elias? N [...]w when Elias had said that he was, and charged him to go and tell his Master that he was there, he demanded of him what great sin he had committed for which he meant to deliver his servant to be certainly put to death by Ahab, seeing there was no Country, or Nation, nor Kingdom whither he had not sent some to seeke him, and when all had made answer that he was not there, he took an Oath of them all. Neverthelesse he sent him to tell Ahab that he was there, whom the Spirit of God would conveigh away where he should not be found, and so he should be put to death; was it not told of Eliah how that when Jezabel would have slaine the Prophets of the Lord he hid an hundred of them by fifties in a Cave, and fed them with bread and water? Yet when Elias for all that commanded him that he should tell the [Page 60]King he was there, he obeyed; but Ahab went with not good mind to meet Elias when he understood by Abdias that he was there; For at the first meeting he asked him, whether he was not that Elias that trou­bled the STATE? Which when he did not only de­ny, but on the contrary maintained that Ahab was he, who neglecting Gods Commands did worship Baalim with his whole Family (as his Ancesters had done) he bad him that he should call together all the Israelites, and the Prophets of the god Baal to Mount Carmel, where when they were met, all those things fell out which are well known, and set forth by us at large in the Life of Elias. Therefore that we may re­turne to the point, Hierom according to the judge­ment of the Hebrews thinkes this man both to be that same Abdias, and the Captaine of fifty also of whom we speake; and we may also suppose him to be one and the same man, for the saith in the beginning of his Commentaries upon the Prophecy of this Abdias, that because he had fed an hundred Prophets, Obadiah both received the gift of Prophesie, and of a Leader of an Army was made a Guide of the Church. This Prophet, if we follow the Letter, foretelleth the over­throw of Idumaea, and the restitution of Indaea: if we consider the meaning, the overthrow of the Gentiles, and the building of Christ's Church by the Apostles. He is short indeed for number of words, but long for the weight of the Sentences. He dyed, and was buried in his own Land; although St Hierome writeth, that his Sepulchre, together with the monument of Elissae­us the Prophet, and Iohn the Baptist was had in honour and reverence in the City Schasto, which was some­times called Samaria.

CHAP. XVI.

SAint Hierome thinketh that Osee was the first of all the Prophets. He was the sonne of Beeri, and discharged his Office of Prophesie, when Hieroboam the sonne of Joas was King of Israel, and Ʋzzia, Jo­atham, Ahaz and Hezekiah were Kings of Judah, whereby it may be conceived, that he lived long. For wheras Hieroboam raigned two and twenty years, Ozias fifty and two, Joatham sixteen, Ahaz six­teen, and Hezekias twenty nine; although I can deli­ver nothing for certaine, in what year of Hieroboam he began, or in what year of Hezekias he left off to Prophesie; yet I thing this may be conjectured, that he prophesied fourscore and foure yeares, and above; unto which, if we adde the years of his age when he began to prophesie, and those years he lived in the raigne of Hezekias, and till heo died, which we are ignorant of, we must confesse that he li­ved very long. This Hosee at Gods command, mar­ried Gomer an Harlot, by whom he had three chil­dren, to which he gave names also at his command, to the eldest sonne he gave the name of Jezreel, to his daughter Lo-Ruamah, to the third a sonne Lo-ammi. Hos. 1.1. S [...] Hierom (who thinks this was really done,) saith, this is not to be imputed as a fault to Hosea, but rather a commendation, because of a bad woman [Page 62]he made her a good one, and did not marry her for lust, but by the command of God. Now that which is done at Gods command cannot be reputed a fault: nor indeed would God have this done without a cause, but that he might typifie, or by fact also signifie what he commanded, by words to forerell, namely such a destruction of the Kingdome of Israel, that is, of the ten tribes which had worshipped strange gods, by the meanes of Hieroboam, and his posterity, that God should neither be moved with mercy towards them, nor esteeme, or call them his people, And these very things, which indeed came to passe, signifie the rejection or detestation of the Jewes; as the other woman whom the same Prophet at Gods commandement loved, does the calling of the Gen­tiles. And in these two almost is the whole Prophe­sie of Hosea spent.

CHAP. XVII.

Ionas the Prophet, was the sonne of Amittai a Sydo­nian of Sarepta. For Epiphanius and St Hierome, and so also the Hebrews, as he saith, will have him to be the sonne of the Widow of Sarepta, whom Elias raised from the dead; which how it hapned (although we re­lated it elsewhere) yet will it not be far amisse to de­clare it in this as the proper place. When Elias had [Page 63]foretold the famine (which lasted three years and a halfe) to Ahaz King of Israel, as God had bid him, he fled from the face of Ahab, and first dwelt neer Jordan, by the brook Cherith, till the brook was dried up, and afterwards he went to Sarepta a City of Sidon; when he was come to the City gate, he found a widow as God had foretold him, gathering sticks, when she at Elia's bidding, had brought a cruse, wherein was a little oyle, and a barrell wherein was a little meal; though she told him, shee had pro­vided both these for her selfe and her sonne, that when they had eaten they might die, yet that oyle did so increase at his prayers, that afterwards it never failed; by this strange and unheard of worke, the widdow was so affected, that when her sonne, who shortly after fell sick and died, she came and complained to him of the death of her sonne, as though his comming had been the cause of it. Elias that was both grieved for the death of the child, and the mothers mourning and teares; when he had carried him into a chamber, stretching himselfe three times upon him, he raised him from the dead by his prayers, and restored him alive to his mother. Now when this child that was rai­sed up, was grown to mans estate, God commanded him to goe to Nineve, a very great City of the Assy­rians, to declare and preach the truth, and he not obeying Gods command, as soon as he came to Joppe, a Haven towne of Judaea, he there found a Ship set­ting out for Tharsis, and having paied the fare, and got into the Ship, he failed with others towards Thar­sis; but presently by Gods permission, there arose a mightie winde, and so great a tempest, that the Ship was in great danger; hereupon the rest being great­ly afraid, prayed every one to his God, and threw their goods into the Sea, that the burden of the Ship might be lighter, but hee was asleep in the side of the Ship: Therefore the master of the Ship, who thought [Page 64]him extreame negligent and retchlesse (that when o­thers were afraid, and all at prayers, for all that was asleep in so manifest a danger,) roused him up, and bad him get up and pray unto his God, as others did: In the mean time they all agreed to try by lots what might be the cause why that disaster happened, and the lot sell upon Jonas: Whereupon, they intreat him that he would tell them, for what cause and fault such a mischiefe had lighted on them all, and they askt him whence he came, whither he went, what country man he was, and what trade he used. Hee told them that he was a Hebrew, and that he fea­red and worshipped the God of Heaven, who made the earth, and the sea, and that he fled from his pre­sence. Then they being mightily afraid, begun to aske him, why he had done this evill, and what they should doe to him, that they might be freed from that danger; when he had told them that that evill had happened because of him, and through his default; and that therefore, if they would throw him into the Sea, they should have a prosperous winde and a calm sea; they cast him into the S [...]a, beseeching God that he would not lay this sin to their charge. And so (which was strange) a wonderfull stilnesse of the Sea followed upon his casting in, which when they had observed, having offered Sacrifices to God (whom they greatly feared for this that was done) they made vowes to him. But God neglected not, nor forsook Jonah his servant, but provided a great fish, who took him and swallowed him up, but yet did not con­sume or digest him, but kept him whole in his bellie till the third day, on which he vomited him out of his belly safe and sound upon the Land. Now per­ceiving out of the fishes belly, such a great favour of God towards him, he gave thanks to him, having recounted the dangers from the which he had delive­red him. When he was delivered from that danger, [Page 65]God commanded him againe, that he should goe to Nineve the great City, in which he should tell the Citizens what God had prescribed him. There, when he had dispatched one dayes journey, he told this o­penly to all, that the City should be destroyed within fortie daies. The Ninevites did not neglect or contemne the speech of Jonah; that is, of one that was a stranger, and of low degree, and one whom they had seen before, but believing it, they publikely proclaimed a Fast, and repented them of the wickednesse of their former life, being clad in sacking and hairecloth. Nor indeed was this chang of life onely in private men, but of all the Magistrates and Princes. For when (as it uses to be) by talke and report that praediction concerning the overthrow of the City was brought to the King, he did not fal to de­lights and pleasures after the manner, as others doe usually, having prescribed a forme of repentance to others, hold themselves excused; but having aban­doned his Throne, prostrated himselfe, and cast off his Royall apparell; he was first cloathed in sackcloth and sate in ashes, and afterwards gave charge by proclamation, that not onely men and women, but the children also, and not the children onely, but also the beasts, (which by their nature are void of reason) should abstaine from food, or fodder, or drinke, but that all, being clad in sackcloth and haire cloath, should intreat the Lord, and all should change the course of their wicked lives, for that none knew whether God being pacified would pardon their sins, In this place I could commend and set out the great wisdome of the Ninevites, seen in the alteration of their lives, but that I write the life of Jonas, that is, I set downe the bare narration of the thing how it was done. Now the King was not mistaken in that apprehension he had touching God, for when he saw them all turned (at the Kings commandement), [Page 66]from their vile and wicked way of living, he took pitty on them, neither did he overthrow the City, as he had determined; which mercy of Gods caused a deale of griefe to Jonas, either lest he should seeme to have told a lye to the Ninevites, because he abso­lutely said, that Nineve should be destroyed within forty daies, or because he understood that the peo­ple of Israel should be destroyed: and therefore he besought God that he would take away his life, be­cause he had rather dye than that should come to passe, although he knew that he was exceeding mer­cifull; being asked by God whether he thought he did well to grieve, he went out of the City, and having got him a shady place, which looked towards the East, from whence he might safely see what befell the City, God had raised up an Ivy (or a Gourd) which overshadowed him, in the beholding whereof he was extraordinarily delighted. But when God had also the next day, by breake of day, raised up a worme, which stealing and creeping did so devoure the Gourd, and Jonas feeling the heat of the Sun wished for death, and God asked him whether he did well to be angry for the Gourd that was eaten? And he had answered, that he was grieved to the death; Then God spake those words unto him which most plainly discovered his exceeding great mercy to man­kind: For he demanded of him whether it was fit that he should be troubled at the fading of a Gourd which he had not set nor made to grow, and that he should not himselfe pardon that City in which there were above six score thousand persons who could not dis­cerne good from evill. What answer Jonas made to these words, or what he did afterwards is nor recor­ded: Although Epiphanius writeth, that he afterwards returned into his Country, wherein now he thought there was no dwelling for him, lest his own fellow Ci­tizens should object unto him, that his Prophesie con­cerning [Page 67] Nineve was false, and that therefore he went with his mother to Sura, and dwelt in Saar, and there died, and was buried in the Cave of Ceneseus the Judge.

CHAP. XVII.

I find that Jehaziel did once only do the Office of Prophesie, 2 Chron. 20.14. and that was unto Jehosa­phat the King of Judah, after this manner, The Ammo­nites and Moabites, having gathered a great Army, resolved to fight with Jehosaphat the King of Judah; when this was told him, and that the enemies were now already entred his Kingdome, he, not trusting himselfe and his own strength, betook himself wholly unto God, and besought him, that he (who had driven out all the Nations in former times out of their Countries, that he might place his own people in them, as he had promised Abraham) would heare him and his in this sad time of danger, that the Ammonites and Moabites came against him with an hostile Army, being unthankfull for, and unmindfull of, their de­liverance, when at his command their Elders com­ing out of Egypt (under the Conduct of Moses) spared those two Nations when other people were destroyed. He knew well that he was not able to stand against such a Multitude unlesse God Almighty did help him; nor did the King alone pray to God, but also all the Jewes with their wives and children. There was a­mongst them this Jehaziel the son of Zachary a Levite, who by a long descent was come from Asaph, Davids [Page 68]singer; He being moved by the Spirit of God came from amidst the multitude and foretold to Jehosaphat and others, by Gods Command, that they should not feare such a multitude, forasmuch as the battle was not theirs but Gods, who, the next day, would over­throw their enemies. This very thing fell out the next day, not in that manner as one would have ex­pected, for Iosaphat and his Army did not overcome their enemies by sight, but they overthrew themselves by fighting, wounding, and killing one another; which when the Jews had observed, they found so much booty that they could not carry it away in three daies; Triumphing hereupon they returned to Ie­rusalem, with Lutes and Timbrels, praising God.

CHAP. XIX.

ELiezer the Prophet was the Son of Dodavah of Maresha. 2 Chron. 20.37. I find that he also execu­ted the office of a Prophet only once, and that unto the same King Iehosaphat; for when the King had made friendship with Ahaziah, Iniisset ini­micitias. that ungodly King of Israel, and been partaker with him in the designe of rig­ging a Navy which should go to Tharsis, but the hand of God was lost at Sea; this Eliezer was sent by God to tell him, that because he had made a Covenant with Ahazias, by Gods providence the Navy was cast away at Sea, and could not reach Tharsis.

CHAP. XX.

ESaias the Prophet was the Son of Amoz the Prophet, whose Prophesie is extant, as Epiphanius would have it; or another (Am. 1. Amos Esa. 1. Amoz. Amoz) because of the unlike spelling; in St Hieroms opi­nion he discharged the duty of a Pro­phet in the Reigne of Iotham, Ahaz and Hezekias Kings of Iudah; and his Prophesie doth chiefly con­cerne Iudah and Ierusalem; what he foretold in every Kings Raigne is uncertaine, except in Ahaz his, and Hezekias, unto whom he was sent, as I shall tell you anon, Although we may conceive this, that he pro­phesied those things which he treateth of from the beginning of his bookFrom the first chap. to the seventh. to that place where he mentioneth King Ahaz, when Ʋzziah and Iotham were Kings. And those things that follow to that place Ezech. 3.6. wherein he speakes of Hezekiah when Ahaz was King, and the rest to the end of his Pro­phesie whilest Hezekiah raigned.

CHAP. XXI.

JOel the Prophet, as Epiphanius saith, was a Bethorian of the Tribe of Ruben, and the son of Phatuel. It doth [Page 73]not appeare out of the Book of his Prophesie under what King he prophesied or lived; But St Hierom writeth, that he prophecyed under the same Kings that Hosea did, that is, Ʋzziah, Joatham, Ahaz, and Heze­kiah, and he will have all his Prophesie to belong to the Kingdome of Judah only, and not also to Israel; Act. 2.16. Ioel 2.28. he spake much concerning the comming of the Holy Ghost upon the A­postles, which St Peter the Apostle inter­preted, and many, concerning that repentance which God requires in his Children: Moreover, as Epipha­nius saith, he was buried honourably in his own Country.

CHAP. XXII.

MIcha the Morastite (so called of Morasthi a little Town of Palestina) of th [...] Tribe of Ephraim, as Epiphanius writeth; he ministred when Ioatham, Ahaz, and Hezekiah were Kings of Iudah; we find nothing written concerning the Life of this Prophet, (nor concerning many others) only there is extant a little booke wherein his Prophesie is set downe, and that indeed chiefly relates to Samaria, and Hierusalem, and somewhat also to the Birth of Christ. St Matthew an Apostle and Evangelist so interprets that place of Bethlehem the place where Christ was borne; and for­asmuch as he rebukes the wickednesse both of Jews and Israelites, first, against God, and then against their neighbours in his disallowing those things, he sheweth [Page 74]and declareth not only to them, but also to all men, what they ought to doe. For he saith, this is good, and this God requires, doe judgement, that is, that we performe what we rightly determine, and that we love mercy and bounty, and that we carefully and diligently walke with God. Epiphanius writeth that because he reprehended and blamed the wicked vil­lanies of Ioram King of Iudah, he was throwne by him from a steep place, and was afterwards buried in his own Country with honour.

Joram was Father to Ʋzziah, is it not Jotham? and how could Jotham kill him? he prophesied in Ahazia's and Hezekia's dayes. [...]

CHAP. XXIII.

ODED the Prophet was found once discharging the duty of a Prophet, when Ahaz was King of Judah. For when Zizchria mighty man of Ephraim, had killed Maaseiah the Kings sonne, and Azrica the ruler of his house, and Elkana who was next to the King, and the Isralitos besides, had taken captive two hundred thousand women and children of Judah, and an infinite bootie, and carried all to Samaria; Then this Oded, who was there, going out to meet the victorious army, comming in, told them that that deed was not acceptable to God, who had suffered the Jewes to be killed, for their wickednesse, whose wives, children and goods, they took away and spoiled, con­trary [Page 75]to all right, and therefore they should follow his advice, to carrie their captives back againe, for feare the wrath of God grew hot upon them. These things he spake to Azaria, Berechia, Ichizkiah, and Amosa the commanders in chiefe, who presently told the same to their companies, and caused them to bring back their prisoners, and restore all the booty as sacred, lest the wrath of God should rage against them: which thing they did with so great devotion and affection, that they sent back those that were na­ked, cloathed, and set them that were weak upon beasts, after that they had well refreshed them.

CHAP. XXIV.

Nahum the Elkeshite (so called of Elkesis a small Village in Galilee, which St Hierome writeth, was shewed unto him) of the tribe of Simeon, as Epiphani­us writes, he foretold the destruction of Nineve and the Ninevites, who before (as I have told you) per­swaded by the Prophet Ionah, had obtained pardon from God upon their repentance; he prophesied in the reigne of Hezekiah the King, as St Hierome will have it: at the last he died in his owne country, and there was buried.

CHAP. XXV.

CHAP. XXVI.

BAruch the Prophet was the son of Neriah. He was servant and assistant to Hieremiah the Prophet in taking the Book from him at Gods Command, where­in God denounced the evils that should come upon them that went not out of the City Hierusalem to Ne­buchadnezzar King of Babylon, and the good things that should befall them that went; and in reading in the Temple on the Fast day to all the people that were come to Hierusalem our of the Cities of Iudah. There is extant a Book which is not the very same he wrote then, as may be conceived by the time and place, For the former book was taken in the fourth yeare of Ic­hoiakim King of Iudah, and in the fifth yeare, in the ninth month, when a Fast was appointed at Hierusalem it was read in the Temple, and when it was cut in pieces by King Ichoiakim and thrown into the fire, it was copied out againe by this same Baruch, in the same words, and more at Gods Command, whilest the same Hieremias dictated, or certainly it was delivered him by Hieremiah. But this that is extant is said to be written by this Baruch, and to be there read by him to Ieconias the son of Ioackim King, of Iudah, and to all the people that were carried Captive into Babylon, so that this was writ later. Concerning that former, [Page 89]we have spoken sufficiently in the Life of the Prophet Hieremiah. And when this was read, they all wept, fasted, and prayed unto God. But when the other was read, they sent money, that they gathered, as every mans Estate would beare, to Hierusalem, to them that were there, to buy sacrifices, entreating them that they would both offer for the sins of all the people, and beseech God that he would grant a prosperous life to Nebuchadnezzer, and his son Balshazar, and af­ford them favour in the sight of Nebuchadnezzer and his son, that they might live and make their prayers before God, against whom they had offended, and whose wrath was not yet pacified. They exhorted them also, that they would take order that the book which they had sent should be rehearsed upon holy daies in the Temple; The rest of his words is spent in detestation of the sins and wickednesse which they had committed, & reckoning up the evils with which they were rightly pressed. There is also in the latter end of Hieremias book a Letter, wherein, as a Prophet of God, he doth foretell the Captives of Hierusalem that they should be brought to Babylon by Nebuchadaezzar the King of Babylon, and exhorts them, that when they be there they should not worship the gods which they should see, but the true God. Now Baruch was of such familiarity and acquaintance with Hieremiah, that when the City of Hierusalem was taken, and the people lead away to Babylon with Zedechias and the great men; He tarried with those, which out of seve­rall Countries, returned to Iudah, and dwelt there at the command of Nebuchadnezzer the King, (Geda­liah being Governour) and after Gedaliah was slaine, and the remnant had intreated Hieremiah to enquire of God, whether they should go into Egypt or no, and he had told them, by Gods command, that they ought not to go: They said, God did not forbid this, but that Baruch was one who moved him against them, and [Page 90]be­cause they did not obey Gods Command, the Commanders brought Hieremias and Baruch by force into Egypt with the rest, and there, as I suppose, he died and was buried.

CHAP. XXVII.

CHAP. XXVIII.

DAniel of the Tribe of Judah, was born in Betheban the upper, nor far from Hierusalem, as Ephiphanius faith. He, when he was but a child, in the third yeare of the raigne of Jehoakim, was led away Captive with others to Babylon, but he got into great estemation with the favorite of Nebuchadnezzar, and his succes­sors, both for the repute of his continency and beau­ty, and also for his skill in divination, and interpreta­tion of dreames. For Nebuchadnezzar had given com­mand to Aspenaz, Governour of the Eunuchs, when many beautifull and well countenanced youths were brought away to Babylon, that he should chuse out Is­raelitish children, descended of the Kings and Prin­ces (well favoured and instructed in all learning, and in all Arts and discipline) into his Palace, that there they might be brought up three years in the language and learning of the Caldaeans, at the end of which time, they might be sit to stand in his presence. Daniel was one amongst these, to whom the gover­nour gave the name of Belteshazzer; now the King had appointed provision for him and his company, such as was for himselfe, but Daniel resolved, not to defile himselfe with abominable meat; and there­fore he intreated the Governour of the Eunuchs, that by his favour he might enjoy this courcesie, at first he did not grant him this, because he said he feared the King his master, who, when he had appointed [Page 96]the same meat and drinke to him and his fellowes, which he used, if he should observe them not so faire-liking as their fellowes, would have good cause to punish him. Afterwards Daniel remaining in his pur­pose and resolution that he had taken, easily perswa­ded Malasar, whom the governour of the Eunuchs had set over him and three others, that for ten daies together, in which they would onely eat pulse and drinke water, he would looke upon his face whether he should grow leaner then others, that made use of their allowance appointed accordingly. Upon the tenth day, at the last, when the thing was taken no­tice of and tried, the face of Daniel and his three companions, appeared much fuller then the faces of others, to the great admiration of Malasar, whereas he had given them onely pulse and water. And God gave unto Daniel, besides the knowledge and skill of all bookes and wisdome, which was common to him and his three fellowes, Ananias, Azarias and Misael, skill of interpreting all dreames; by helpe whereof, as I said, he came into great favour with Nebucha­donozer and his heires: For when he was brought in­to the Palace, and the King had seen a dreame, in the second yeare of his raigne, which no diviner or in­terpreter of dreames being made use of could inter­pret, but Daniel alone, he begun to be in very great request. And what alike dreame this was, and upon what occasion Daniel was consulted, it will not be farre amisse to declare. In the second yeare, as I said, of his raigne, the King saw a dreame, wherewith he was exceedingly affrighted, but being slipt out, it could never afterwards come into his mind againe. Therefore having called together all the Magitians and diviners of his Kingdome, he bad them first tell the dreame which was quite gone, and afterwards interpret it. They be sought the King, that he him­selfe would relate the dreame, which they would in­terpret. [Page 97]When the King began to presse them, pro­pounding a condition, that unlesse they could tell the dreame and interpret it, it should come to passe, that both they should be destroyed, and their houses should be sequestred; but if they could tell and in­terpret it, they should receive rewards and gifts, and great honours. Again, either they had advised or in­treated the King, that he would tell his own dreame, and then afterwards they would interpret it, for no body could do what he demanded, but onely the gods, who converse not among men. Whereupon the King being angry and furious, gave sentence, and commanded Arioch the chiefe Marshall, that the di­viners and south sayers should be put to death. And now they were slaine, and Daniel and his fellowes sought for to be killed; when as he having under­stood that cruell bussnesse, went to the King, and besought him that he would give him time for the matter that he enquired after. A time being allotted he went to his house, and acquainting his three fel­lowes with the matter, he besought God, in common with them, that he would declare to him and them the mysterie, that they might not perish with the Caldaeans. God heard them, and discovered the thing to Daniel by night, who, not forgetfull of his be­nefit, gave him thanks in these words. Praised be the name of God for ever, for wisdome and strength are his; he changeth times and seasons, and removeth Kingdomes, and setteth them up; he giveth wisdome to the wise, and knowledge unto them that under­stand discipline; he revealeth mysteries and hidden things, and knoweth those things which are in darknesse, and the light remaineth with him. I praise thee and thank thee, O God of my fathers, because thou hast given me wisdome and strength, and hast shewed me those things, which we begged of thee; in as much, as thou hast revealed unto us [Page 98]the Kings dreame: when he had given thanks to God, he went to Arioch, whom the King had com­manded to kill the wise men, he intreateth him that he would not destroy the wise men, but bring him in unto the King, to whom he would both tell his dreame, and interpret it. He bringeth him in to the K, and tels him that he was there that would declare his dreame to him. And when the King demanded of him, whether, he could interpret the dreame unto him: then Daniel said, the Magicians and South-sayers could not declare the mystery which he enqui­red after; and he professed there was a God in Heaven, which revealed secrets, and discovered unto him, things that should come to passe in the last times. Now the dreame which he had seen, was thus: he seemed to see a great statue, which stood with a terrible look before him; his head was of gold, his Breast and armes of silver, his body and thighes of brasse, his legs of Iron, and his feet part­ly Iron, partly clay He looked at it, till a stone was cut out of a mountaine without any hands or labour, which brake the feet of the Image; which when they were broken, the rost of the body, was likewise throwne downe and broken into pieces; but the stone which had broken the Image, was turned into a very great mountain. And this was the interpretation of the dreame propounded and told, that he who excel­led other Kings, and to whose dominion the God of Heaven had subjected all things, was that head of gold; that another King who being a little inferiour to him, should afterwards arise, was the breast and armes of silver, that the bellie and thighes were a third King, that should rule over all the world, and the Iron leggs a fourth King, which like Iron, should bring under and subdue all things; that the diffe­rence of the feet in respect of the matter, did signi­fie an Empire which should afterwards be divided, [Page 99]and that withall, the mixture of the matter did signi­fie, that it should come to passe that they should be mingled amongst themselves, but not agree, that that stone which seemed to break all in pieces, was a King which the God of Heaven would raise up in those times, who should neither be disturbed nor driven out of his Kingdome, that it might be given to another, but that that King should have an eter­nall and perpetuall Kingdome, and should over­come all. The King, who understood and knew that his dreame was to told as he had seen, and rightly interpreted, when he had cast himselfe downe at Daniels feer, and worshipped him, and comman­ded that sacrifices with frankincense should be offe­red to him, professed that the God of Daniel was the God of gods, and the Lord of Kings, who revealed secrets. Hereupon, he set him, being rewarded with many great gilts and presents, over all the Provin­ces of Babylon, and over all the Divines and South-sayers, And at his intreatie, he gave Babylon to be governed by his three comparions. The same King afterwards saw a dreame, with which, though he was as much affrighted as with the former, yet he re­tained the forme and the manner of it in his memo­ry And therefore having called unto him the Magi­cians and South-sayers out of Babylon, he did not, as before, demand of them the manner of it, but onely the interpretation of it, when he had told it them. Now the dreame was thus: He thought he saw a very tall tree, whose top touched Heaven, and whose leaves were very faire, and fruite very much, on which all things lived; the beasts dwelt under it, and birds sate in the boughes of it; he seemed also to see a watchman, and a holy one, who comming downe from Heaven, commanded with a loud voice, that the tree with its branches should be hewne downe, and the leaves shaken off, and the fruit scattered; the [Page 100]birds being made to fly away out of its branches, and the beasts that dwelt under it; yet so, as that the stump of the roots of the tree should remaine in the earth, which should be bound with an Iron and brasse band in the grasse, and should be wet with the heavenly dewe, and that he should eat the grasse like the beasts, and his mans habit and sense, should be turned into a beasts for seven years. He said the watchmen had decreed thus, and the holy one had designed thus, that men might understand that God was high, who commanded men in Kingdome, and disposed them to whomsoever he would. When the rest could not interpret this dream, upon the hearing of it; at last they came to Daniel, whom as I said a little before, he had set over the Magicians and South-sayers. He being asked his opinion, at the first he begun silently with himselfe, more heedfully to consider the interpretation of the thing, and that with great perturbation of minde, because of the event of the thing which was signified. At the last when the King had taken notice of that, (for there appeared in him, manifest tokens of astonishment) and had bidden him utter the interpretation of the dreame freely, then he wishing with a loud voice that the interpretation of that dreame might be­fall his enemies, so interpreted that dream, as he said, that tall tree was the King himselfe, who was so great and powerfull, that his greatnesse reached to Heaven, and his power to the ends of the world; but he that was so great, should in the time which God had appointed, be driven out of his Kingdome, and from the society of men, and dwell amongst the wild beasts, and eat hay like an Oxe, and be wet with dew in the fields for seven yeares, till he should understand that God is high, who ruleth the King­dome of men, and giveth it to whomsoever he will. But yet that his Kingdome should not be altogether [Page 101]taken from him, but restored, when he should have acknowledged the power of God. Af­ter this he gave wife and profitable Counsell to the King, which if he would follow, he might avoid those evils which he conceived by these things were like to befall him; for he perswaded him that by relieving the poore he would make amends for his sins; for perhaps God would be mercifull to his sins. Now all those things befell Nebuchadonosor in the twelfth month after, when he bragged that Babylon was built by him only, and when the seven yeares were fulfilled, both his senses were restored to him, and his Kingdome, and his glory and dignity was greater than it had been formerly. And then he was not unthankfull, but with many excellent words he thanked God, and professed himselfe to acknowledge his power; nor was he ashamed to write a Letter to all people, wherein he both told his dreame, and how Daniel only gave the interpretation of it, and the event of his dreame so declared, as I have said, and the restitution of his Kingdome at the last. All which things ought to be before every bodies eyes, but espe­cially Kings and great men, and those that are emi­nent in power, left they should attribute to them­selves those things which they ought to ascribe to God. When Nebuchadonosor was dead, Balthasar his son suc­ceeded him in the Kingdome. He made a stately ban­quet to a thousand chiefe men of his Kingdome, in which as every one was before another in yeares, so he dranke; and being overcome with wine, and drunke, he gave order, that the golden and silver Cups, which Nebuchadonosor his Father had caused to be carried out of the Temple of Hierusalem, should be brought, that all his Guests might drinke in them. And now did he drinke, and amongst his Cups, as he dranke, he praised his gods made of gold silver, brass, and other matter, when behold on a sudden he be­held [Page 102]fingers, like a mans, which writ upon the wall over against the Candlestick in the very Palace of the King. The King being afrighted at the sight of a thing so unusuall and strange, gives order, with a loud cry, that the magicians and south-sayers, should be brought in as soone as might be: They being con­sulted could neither read nor interpret that which was written, whereas the King promised such a re­ward as this, that he that should read and interpret it should be clad in purple, should weare a gold chaine about his neck, and have the third place in his Kingdome. Hereupon, not only the King conceived much griefe, but also the Princes; nor had that griefe and sorrow been mitigated or laid aside, unlesse the Queen had advised the King that he should be chear­full, saying, that he had Daniel, whom his Father Ne­buchadonosor had set over all the Magicians, because he was very famous for Divining, having found him still to be excellent in a matter of greater weight; when he, at the Kings commandement, was brought in, first, the King told him, that the Magicians could neither read nor explaine that which he saw written; and then mentioned what he had heard touching the commendation of his skill, and his fame for such like things; which if they were true, and that he could read those things which he saw, and could interpret them, he should have the same reward, which, as I have said, was offered to the Magicians. Daniel answe­red, that the King might take his gifts to himselfe, or give them to another, for that he, without inviting by any reward, would interpret that which the writing had obscurely signified, and therefore repeating the thing a little higher, as far as from Nebuchadonosor the King his Father, he told, how he had received King­dome, glory, and such great Power from God, that because of it all men stood in awe of him, and that he himselfe advanced, and afflicted whom he listed: [Page 103]but that he, because he ascribed all these things to himselfe, and not to God, by Gods will was driven from his Kingdome, and cast out of the society of men, and was in the shape of a beast amongst beasts, untill he had acknowledged the power and ma­jesty of God. And that because he his sonne who knew all these things, had not humbled his heart, but had lift up his mind against God, the Ruler and Lord of heaven, drinking in his cups of gold & silver, and praying the gods of gold and silver, who doe not see, nor heare, nor perceive, slighting and de­spising God, in whose power, all that he had, estate, life and Kingdome were: God himselfe had sent one to write those things. And that this was the mea­ning of those three words which were written, God had numbred the years of his Kingdome, and he was weighed in a ballance, and his Kingdome divided, and given to the Medes and Persians. And though this true interpretation of Daniel's was destructive to the King, yet the King gave him his reward at the same moment of time. And he was slaine that very night, and Darius the Mede enjoyed the Kingdome. This Darius had set over his Kingdome, an hundred and twenty governours, and over them three, and amongst these Daniel, to whom, they were to give an account of what they did, that he might the more freely take his ease; and the King had so great an opinion of Daniels wisdome, that he was resolved to set him onely over the whole Realme, rather then the other governours, which they did apprehend, being angry and vexed, that they were put from their places, they began to take more strict notice of him. When they could object nothing, as I have said, touching his trust, in discharging his office, and yet for all that, their envie would not be quiet, laying their plot together, they resolved to bring him out of favour with the King, because of his Religion, wherewith [Page 104]he worshipped his God. Therefore going to the King, they perswade him that he would make a de­cree unalterable, that if any one, should aske any thing of God or man for thirty dayes together, ex­cept of him, he should be throwne into the Lyons den; Darius made, confirmed, and writ the decree at their intreaty, yet for all that, Daniel ceased not to pray and worship God humbly three times every day, and that he did too with his windowes open; which when they by their diligent watching had found out, thinking they had got an opportunity to satisfie their envie, they returne to the King, they put him in mind of his decree, whereof when they ob­served that he was mindfull, as also of the punish­ment which he had resolved against him, that should violate it; then at last they made it appeare that Da­niel had violated it by worshipping of his God. The King, who as I have said, made very great account of Daniel, at the first conceived much sorrow in his mind at that report, afterwards he strove by all means till the sun-set, that he might deliver him from the punishment decreed; but when they alleadged the custome of the Medes and Persians, that no decree of the King could be altered, he prevailed nothing. And therefore at his bidding, they brought him, and cast him into the den of Lyons Now the King commended him to his God, by whom he hoped he should be freed, and that no wrong might be done him, he laid a great stone upon the dens mouth, which he sealed with his owne ring, and with the rings of his Lords. And took on so heavily for the fall of such a faithfull servant, that returning into his Palace, and for griefe going to bed supperlesse, he could not rest; but getting up very early in the morning, he ran hasti­ly to the place, and calling Daniel by his name, began to aske him, whether his God was able to deliver him or no? Daniel being safe and sound, made answer [Page 105]out of the dungeon, that his God had sent his Angel, who had so stopt the mouths of the Lyons, that they had done him no harm, because he had found his actions honest, and moreover he said, he had never done any hurt against him. Darius being very glad at Daniels welfare, commanded him to be brought forth, upon whom no hurt nor wound was found, to the great admiration of the King, and all men. But when his accusers, and their children, and wives were at the Kings bidding cast into the den to be pu­nished, they were in a moment of time devoured and eaten up by the Lyons. Darius the King, being mo­ved with so admirable an accident, writ a letter to all Nations, which signified, that he had made a de­cree, that all his subjects should feare and reverence the God of Daniel, because he was the one, and the eternall God, whose Kingdome should never be re­moved, and whose power was everlasting, who gave salvation, and did wonderfull works, both in Heaven and in earth, and had freed Daniel from the Lyons den. I will relate also, another accident of the like kinde, and no lesse wonderfull. WhenP A R. Astyages the King was dead, Cyrus the Persian had got his Kingdome, with whom there was none more familiar, none more dear, and none in greater honour and esteem then Daniel. He every day did worship to the image of the Babylonians, Bel by name, to which every day twelve great mea­sures of fine flower, in seventie and two sextaries for­ty Sheep, and six vessels of wine were given as though it had taken and devoured them all; but Daniel wor­shipped God; which when the King had observed, he began to aske him, why he did not worship Bel, he made answer, that Images made by the hand and work of men, were not to be worshipped, but the living God, who had made Heaven and earth; when the King againe began to aske him, whether he did [Page 106]not think Bel was alive, whom he saw to eate and drink so much. Daniel smiling at this, advised the King that he would not continue longer in an errour as to think that that did live, and eat, which with­in was made of clay, and without of brasse. Where­upon Cyrus being moved with anger, sent for the se­venty Priests of Bel, whom he threatned to slay, un­lesse they did show who did eat and drink those things which were every day set before Bel, but if they could make it appeare that it was Bel, Daniel should die, for he had spoken against Bel: Daniel liketh the motion, he commeth into the Temple with the King; the Priests likewise embracing the motion, advise the King, (that the thing might be more openly mani­fest) that he would set on meat and drinke, shut the door, and scale it with his ring, and go in the next day, and try the matter: that when he had obser­ved and found out the truth, either they or Daniel might be put to death. Now there was a table in the Temple, upon which all those things were set, and under it the Priests had made certaine passages un­der the ground, by which they entring by night with their wives and children, devouted all as they used to doe: which when Daniel knew, before the doores were shut, he scattered ashes which his servants brought him, in the Kings presence, that their kna­very might be found out. And in the morning very early, he followed the King into the Temple, to find out the truth; The King who was ignorant of the Priests cousenage, after the door was opened, when he saw the table empty before him, c [...]yed out, that Bel was a great god, and that he had no deceit or guile in him, Daniel, who as I said, knew their knaverie, smiled, and held back the King as he was going in, and willed him to minde whose foot stops those were, which he saw set in the ashes, Cyrus made answer, that they were the prints of men, women and childrens [Page 107]feet. The Priests with their wives and children, were sent for by the Kings order, who for anger could scarce hold his hands; they discover the passages by which comming in the night time they used to take away the meates and drinkes, and then at last, accor­ding to the Kings motion, which as I said they had accepted, they were put to death. Daniel destroyed Bel, being given into his power, and his Temple. There was in that place also a dragon, of a wonder­full bignesse, which the Babylonians worshipped. Now Cyrus, because he was alive, and was worshipped as a God, thought he had found a reason why Daniel most needs worship him, as though he had said he would not worship Bel, onely for this reason, because he was not alive. Therefore meeting with him, he ob­jected that he had no reason now, why he should not worship the Dragon which was alive: he made an­swer that he worshipped his owne God which was a­live, but that the Dragon was not a god, whom he that was a man, if he might have leave given him, could kill without a sword. After the King had given him leave, he boiled pitch, and fat, and haire together, and cramb'd into the mouth of the Dragon, with which he was presently burst in sunder, and then he smi­lingly said to the Babylonians, that that was the god which they worshipped. The Babylonians being almost madded with this matter, all cryed out that the King was become a Jew, because he had destroyed Bel, and killed the Dragon, and put the Priests to death. With these words, they one stir up another, and goe to the King, whom, having declared the hai­nousnesse of the matter, they threaten with the de­struction of himselfe and family, unlesse he delive­red Daniel unto them. The King being enforced with their threatnings, gave Daniel to their will, whom they throw into the Lyons den. He was there five dayes, in which they gave nothing to the seven Lyons, [Page 108]to the intent, he might be the more greedily de­voured by them, whereas aforetime, two carkasses and two sheep, were given them dayly. There was then, one Habakkuk a Prophet in Judaen, who carried pottage that he had made, with bread sopt in them, into the countrie to the reapers, and an Angell of God discovering himselfe unto him, bad him to carry the dinner which he had to Babylon, to Daniel, who was in the Lyons den, he answered that he never saw Babylon, nor knew the Lyons den. But the Angel taking hold of the haire of his head, carried him to Babylon, and set him downe by the den, Habakkuk called Daniel thence by name, and willed him to take the dinner which God had sent him; Daniel when he had given thankes for Gods so great favour towards him, eat; on the seventh day, the King came to the den, to lament Daniel, whom, when he saw sitting there without the least hurt, amongst the Lyons, he cryed our with a loud voyce, great art thou, O Lord God of Daniel. And when he was drawne forth, he threw all them together into the den, who had sought his destruction, and they were suddenly de­voured by the Lyons. By these two gallant acts, he preserved himselfe, and his owne life, maintaining the worship and service of the true and living God. But in that which followeth, he defended his Neigh­bour from an unjust death. There dwelt a certain man at Babylon, one Joacim by name, and he had taken a wife, whose name was Susanna, the daughter of Hel­cias, a handsome woman, and that which is more to be valued, a woman that feared and served God. For her Parents being just and good persons, had brought her up in the Law of Moses. Amongst her vertues, her chastitie was especially eminent, which is seldome found joyned with bodily beauty, nor could shee ever be brought by any disgrace offered her, or by death ordained according to a Law, to suffer her selfe to [Page 109]be defiled; for whereas her husband was a rich man, and had an Orchard next his house, into which she used often to goe privately, without any body by, to wash her selfe, and two elders who were made judges, that came often to Joacims house, had obser­ved her in the garden, and at last, having got an opportunity to satisfie their lust, as they thought, were gotten alone to her by her selfe, and first, with many allurements had attempted her chastity, and afterwards thought that they would bring her to it, when she utterly denyed that she had ever been defiled, it they should threaten her, that they would object against her, how she had used to lye with young men; which by the Law was a fault that de­served death; shee remained constant in her pur­pose and resolution, once undertaken to maintaine her chastity. For being brought to that strait, that shee should either offend God by losing her honesty, it shee should yield her selfe to be defiled, or be put to death according to the Law, by the witnesse of them two, if shee should withstand their lust, and keep her honesty; shee chose rather to fall into their hands, that is, to hazard the losse of this life, retai­ning and keeping her honesty, then having lost it, und saving her life, to offend the will of God. Thereupon she began to cry out with aloud voice, and so did the Elders. The servants hearing their mistresses speech, ran to her by the back door, and when they heard the Elders affirme that they had ta­ken her in Adultery, because they had never heard any such thing concerning her; they did not onely wonder, but also blush at it: That I may not be long upon the matter; the next day, Susanna is accused, and upon their testimony is condemned. She who now conceived, there was no helpe for her in man, besought God, in these words, that he would take some course for her: O eternall God, who knowest [Page 110]the devices of the heart, and knowest all things be­fore they come to passe; thou knowest that their wit­nesse is false against me, and yet am I violently cor­ried to be put to death, unlesse thou beest a defen­der of mine innocency. God heard her, having raised up his spirit in Daniel, who was but then a child, who when she was brought to be put to death, cried out, first, in the multitude, that he had no hand in that fault, by which the blood of innocent Susanna was to be shed; and after, when the people asked what he said, he answered, that their testimony against her was false, and therefore, the Judges should goe a­gain to judgement; when the Judges giving credit to him, were about to take better cognisance againe of the matter, and had willed him, that he would come and sit with them, he judged it fitting that those two witnesses should be parted. He asked them severally after they were parted, under what tree they saw the young man commit whoredome with Susanna. And when they both had not named the same, but a severall tree, the thing being found out, all that were there shouted and praised God, who sa­ved them that hoped in him. Hereupon according to the Law, those two I Iders were punished with death. By which Iudgement, Daniel afterwards obtained great renowne and authority amongst the people. God told him many things, by Gabriel the Angel, concerning the Kings of Persia-Greece and Egypt; also concerning the Kingdome of Christ, the restitution of Jerusalem, and the bringing back of the Jewes, which are set downe in the booke, which by his name is reckoned amongst those of the Bible. He died at Babylon, and was buried in the Kings Cave, as Epi­phanius writeth, who saith also, that his sepulchre in his time, was very well knowne to all.

CHAP. XXIX.

HAbbakkuk the Prophet was of the Country of Bezzocherene, of the Tribe of Simeon, as Epipha­nius saith, and he fled, having left his Country, into Ostracina, a country of the Ismaelites, when he heard that Nebuchadonosor came with a mighty Army to de­stroy the City Hierusalem. There he dwelt untill he was certified that the Chaldees, having taken and de­molished the City, were returned with spoiles and poisoners into their Country, and the rest of the Jews, amongst whom was Hieremias and Baruch, were gone to dwell in Egypt, as I have exprest in their life; for than he returned into his Country. After his returne, in what yeare it is uncertaine, he had sown some Bar­ly, and when the harvest came had let it out to rea­pers to be cut down and bound up in sheaves: And when he carried them their Dinner, an Angell of God appearing unto him, bad him carry it to Daniel, who was in the Lions Den in Babylon: He made answer to the Angell, that he had never seen Babylon, and that he did not know the Den; whereupon he carried him by the haire of his head and set him by the mouth of the Den, calling Daniel by name from the mouth of the Den, he told him of the Dinner that God sent him; whereupon Daniel blessing God, who was not unmindfull of them that trusted in him, and having given him thankes for that benefit, had taken the pot­tage and the bread sopt in it out of Habbakkuks hand; [Page 112]the Angel of God in a moment of time set him againe in the same place. There be some that affirme, Epi­phanius for one, that he, who knew that thing would be so, before he was carried thither, did tell his ser­vants aforehand, that he should go a great way off, and come againe presently; but if he should be too long away they should get the reapers some meat, and that he came againe that very day, and came in a­mongst the Reapers just as they were at their supper. In the holy Bible there is reckoned a very little book intituled by his name. In the beginning of the book he expostulates with God more earnestly why the wicked should overcome and afflict the Godly, but after God had foretold of the comming of Christ, who should free and preserve the good, he became more patient, and concludes with prayers, which do shew the vertue and power of Christ; He died in Judaea two yeares before the Jewes were brought back from Caldaea the fifteenth of January, as Epiphanius saith, and his body by Gods discovery was found when Arcadius was Emperour.

CHAP. XXX.

SOphonias the Prophet, was the son of Cushi, of the Tribe of Simeon. He prophesied what is written in the book of holy Scripture, which is called by his name, when Josias the son of Amon was King of Ju­dah. First, he terrifieth, and afterwards comforreth; he foretelleth the Captivity of the Jews for the wicked­nesses [Page 113]which he reckons up, first of all, and then of the Princes and Judges, and for terrors sake, he cals the day by such names, as use to strike terror into men. He foretels also, the destruction of many Na­tions; as of the Ethiopians, Assyrians, Moabites, and Philistines. In the latter end of his book, he treats of the comming and resurrection of Christ, and the con­version of the Centiles unto him. He dyed, and was buried alone in his owne country, as Epiphanius saith.

CHAP. XXXI.

AGgaeus at Gods Commandement, underwent he duty of a Prophet, when he was but a very young man, in the second yeare of Darius Hystaspes, first unto Zorobabell, the sonne of Salathiel, and Jesus the sonne Josedec the Priest, and afterwards unto the Priests. The occasion of his prophesie, was this; When in the first yeare of King Cyrus, the people of the Jewes who were at his Command, brought back a­gaine to Hierusalem, to build the Temple of God, said, that the time of building was not yet come, God sent Aggaeus to tell Zorobabell the governour, and Je­sus the sonne of Jozedec, that the people spake falsely, that the time of building Gods house was not yet come, seeing it was come, and that for that reason, be­cause the building was omitted; what they had sowne in great abundance; had afforded slender profit, the raine being withheld from it. And that therefore, they should diligently begin and dispatch the work. [Page 114]These two men liked well of this word of Aggaeus, or rather of God, and by their meanes all the peo­ple. And when the work was begun, in the twentie fourth day of the sixth month, of that same yeare, hee was againe sent to these two, whom I spoke of, and to the rest of the people. First to exhort these two to goe on, because God would helpe them, and then to tell them all, that that new Temple should exceed the old one in glory, because of Gods comming, which was at hand. In the twenty fourth day of the ninth month, he was sent again to tell them, having wrested a confession from the Priests, by a simile and an induction, that those gifts were not very wel­come and acceptable, which they brought to God in the Temple, and that the worke of laying the foun­dation of the Temple, was so pleasing to him, that for the future, he would increase their come. Being sent againe the same day, under the name of Zoroba­bell, he foretold the comming and glory of Christ. This Aggaeus, at Gods bidding, did not onely tell Zorobabel and Jesus the Priest, that the time of buil­ding the Temple was come, but also when they be­lieved him, he helped them in finishing the worke, not onely as a workeman, but also by a new kinde of singing, for there he and Zacharias the Prophet are said to have first sung an Hallelujah, which be­ing an Hebrew word signifieth the same that praise yee the Lord. Therefore the hymne and praise of Aggaeus and Zacharias is called Hallelujah, he died at that same place, and was buried with honour by the Sepulchres of the Priests.

CHAP. XXXII.

ZAcharias the Prophet, was the sonne of Bara­chias, who was the sonne of Addon. He began to prophesie the same yeare that Aggaeus, that is, in the second yeare of Darius the King, but in the eighth month, whereas he beganne the first day of the sixth month; But he prophesied longer then he, and to more. For he performed the Office of a Prophet, in the fourth year of Darius, and the booke that is intitu­led by his name & reckoned amongst Scripture, con­taineth many more verses. In the beginning of the book, at Gods bidding, he chargeth the Iewes, who were newly returned out of Babylon, that they would return to him, and so at last he would return to them, and that they would not live as their forefathers had done, who had contemned the Command of the former Prophets, who perswaded them from their wickednesse to an holy course of life; that they would not lie, but speak the truth to their neigh­bours; that they would judge truly, and friendly; that they would not devise evill in their mind, a­gainst their neighbour; that they would not love a false oath, forasmuch as these were the things which God hated. These things if they would doe, that they should receive all things that they had sowne with in­crease and aboundance. He foretold the comming of Christ to Hierusalem upon a shee Asse, and the price of his betraying. God shewed him Jesus the sonne of [Page 116] Josedec the high Priest, standing before his Angell, and Sathan standing at his right hand to withstand him: whom when God had rebuked, he signified by the Angell, that his sins were pardoned by the change of his apparell, and that he should become a judge if he would observe his Commandements. In the fourth yeare of Darius, in the fourth day of the month, that is of November, some, amongst whom were Sarasar and Regemmelech, had sent to Hierusa­lem to aske the Priests and Prophets, whether they should weep and fast in the fifth month for the time to come, as they had done already in former times, and for many yeares. Now God bad Zacharias, being inspi­red and moved with a prophetick spirit, to aske of the people of the Country, and of the Priests, whether they had fasted to God, these seventy yeares, in which they had been out of their land, when they kept a fast the fifth and ninth month, or when they eat and drank to him, God declaring by these words, that their fastings, dinners, & suppers, were not accep­table to him, because they were not joyned with works of bountie and mercy, as he had wished them by former Prophets, and therefore it was come to passe, that he being moved against them, had scattered them abroad into all countries. He prophesieth also many other things, which are besides my present purpose. he foretold also to Josedec, as Epiphanius saith, that he should have a sonne that should serve as a Priest in the Temple of God, and to Salathiell, how he should have Zorobabel. There are some, as Hierome saith, that would have this to be the Zacharias, whom Christ affirmeth in Mathew, to have been slaine betwixt the Temple and the Altar. But Epiphanius referreth this to Zacharias, the father of John the Baptist in his life, and writeth how that this man being very aged, died in Judaea, and was buried neer Aggaeus the Pro­phet.

CHAP. XXXIII.

ESdras the Prophet, and scribe of the Tribe of Levi, was the sonne of Saraias. He, as himselfe saith, was a Captive, when Artaxerxes was King of Babylon, and he beganne to prophesie, in the thir­tieth yeare, almost after Jerusalem was destroyed. He maketh mention in his book, of the prophesying of Malachias the Prophet, who neverthelesse is said to be born after the people were brought back againe from captivity; And therefore he must be conceived to have foretold this, as being moved with a prophe­tick spirit. But because we write the life and acts of Esdras, we must keep the order of the times, as long as we can, in setting them downe. In the first year of Cyrus King of the Persians, in which the seventy yeares of the captivity foretold by Hieremiah were fulfilled, by his grant this Esdras went to Hierusa­lem to build the Temple with Zorobabel the gover­nour, and Jesus the sonne of Josedeck, and others, that had a minde to goe after them; but how long he was there, it is uncertaine. For he came afterwards againe to Babylon, and in the seventh yeare of Ar­taxerxes, he returned thence to Hierusalem by his grant, with many others, and so, as that when they set out from Babylon, the first day of the first month, they came to Hierusalem, the first day of the fifth month. Which journy and returne of his, why, and how it befell, or was procured, because it pertaines to [Page 118]his exceeding commendation, I have thought meet to be related. The work of the Temple of Iierusalem, which was begun by the edict of Cyrus had been intermitted by the hatred & envy of the enemies of Ierusalem, and compleated in the sixth yeare of Darius, and the third day of the twelfth month. And in the seventh yeare of Artaxerxes the sonne of Darius, seeing he by Gods blessings, was in great favour with the King, both because of his great vertues, with which he was en­dowed, and also because he knew him to be a scribe very skilfull in the Law of God; hee not onely wil­lingly granted his petition, that he might goe to Hierusalem with his country men, that had a mind to explain the law, but also he gave him a Patent, where­by it may easily be conceived how gratious he was with him: Now the Copy of the Patent is thus; Ar­taxerxees King of Kings, to Esdras the Priest, ascribe exceeding skilfull of the law of the God of Heaven, greeting. I have made a decree, that he that will of the people of Israel, the Priests and Levites may goe with thee to Hierusalem out of my Kingdome, for thou art sent by me, according to the advice and judge­ment of my seven Councellors, that thou maiest teach and explaine in Judaea and Hierusalem, the law of thy God which thou understandest, and propound it to all, and maiest carry the Gold and silver which I and my Councellers have of our selves, and of our owne accord, offered unto the God of Israel, whose Temple is at Hierusalem. And if the people which is in the country, will give gold and silver, I give thee leave to receive it all, and buy with it Calves, ramms, lambs, and other necessary sacrifices which thou maiest offer in the Temple of thy God; and if there be any silver or gold left, that ye may dispose of it as it liketh thee or thy people, according to the will of God. The vessels also which are delivered thee to doe sacrifice in the Temple of thy God, doe [Page 119]thou there look to, that they may be ready at hād. But if thou want any thing besides, I would that thou require of my Rulers, whom I have set over my Treasurie beyond the river; for this I have given them charge of in thy decree, lest perhaps thy God should be angry at me and my children, and also that they that attend Gods service, may be altoge­ther free. Let it be also lawfull for thee to appoint some punishment, either of banishment, or death, or prison, or fine. Esdras having received this Pa­tent, after he had thanked the King in presence, gave thanks also to God by himselfe, because he had inclined the Kings mind, to honour and beautifie his Temple, and had caused according to his goodness to­wards him, that he should get favor with the King and his Councellors and Princes for the matter. Accor­ding to this decree, in the first day of the first month, in the seventh yeare, when Artaxerxes was King, Esdras going from Babylon, called together a great multitude of his country-men, neer a river which fals into the river Ahava. Having tarried with them there three dayes, when he found no Levites whom he sought for amongst the People and Priests, he sent eleven Princes and discreet men to Eddo, and his bre­thren, who having receiued their errand came thi­ther. And when he had appointed a fast unto all at Ahava, that they might pray to God, that he would grant them a prosperous journy (for he durst not de­sire of the King a foot-company, or horse, that might give safe conduct to them all, but he had said Gods protection would not faile him and his people) he set out thence on the twelfth day. That which he and the rest had desired of God, that they might have a prosperous journy, so fell out accordingly, as that when on the first day of the fifth month, they came at length to Hierusalem, they felt no harm at all, nor were they troubled with the treacheries or mischie­vous [Page 120]attempts of their enemies. When he was come to Hierusalem, on the fourth day he took order that every thing should be done according to the Kings decree. He also a while after, performed the duty of a good and wise leader; many had contracted Wed­lock with strangers, contrary to Gods command and law. Which when the Princes had told Esdras, he sate sorrowfull before the Temple with his garment and coat rent, and the haire of his head and beard pul­led off, and remained in that look and habit, till the sacrifice which was offered at even, when all were come unto him that feared and worshipped God, be­cause of the transgression and wickednesse of the rest. After he stood up in that holy assembly, and then af­terwards againe, kneeling upon his knees, hanging downe his countenance, and spreading his hands abroad, he professed unto God that he was ashamed to lift up his face towards him, because the wickedness of his fore-fathers, and the people that then were, was infinite in number and weight, and that for their sakes they were rightly given up to the will of the Nations: Whilst Esdras confessed these, and many o­ther things to God in prayer, there came together a great company of men women and children wee­ping, amongst these S [...]chenias, one for all spake unto Esdras, that he and all the rest had broken the Law of God, and had taken strange wives; but if their repentance might be accepted, that he and they would make a covenant with God, wherein they would promise, that they would put away those wives and the children that were born of them, according as God should advise, and they that devoutly worship­ped him, that they might all obey the Law; and that therefore he should stand up, whose part it was to determine about the businesse. As soon as he stood up, he made the Priests and chiefe Levites, and all Israell, sweare and bind themselves by an oath, that [Page 121]they would doe according to Zecheniah's words. When they had sworne, he neither eat nor drank, before he had given command by all their consents, than within three dayes, all of the Tribe of Judah and Benjamin should meet together at Hierusalem, as the Princes and Elders had determined, and the lo­sing their estates, and the casting of them out from the congregation of the people of God, should be the penalty to them that did not come at the day. The third day fell upon the twentieth of the ninth month of that same yeare, the day on which as it was orde­red under a penalty, they met at Hierusalem. When they were all set in the court of the Temple, Esdras stood up and told them, as they trembled for their wickednesse, what a great sin they had committed, in that they had taken strange wives, yet neverthe­lesse they should receive pardon from God, if they would put away those wives, and separate and part themselves from those Nations. They all said with a loud voyce that they would doe so; but because they knew that the multitude was very great, and that it was not a businesse of one day, especially seeing the raine hastened them away, they intreated him that the chiefe men might be prickt out, who with the Elders, on set dayes, might determine concerning them that were called. When this liked them, after he had sent them away, he began to sit in a place appointed with the Judges that were chosen on the first day of the tenth month, that they might enquire after the matter, and they used such diligence there­in, that upon the first day of the first month, the bu­sinesse was done and ended. Thus when all were purified, he betooke himselfe afterwards at the de­sire of them all, to rehearse the Law of God. That was done in the seventh month, that is, in Septem­ber, which amongst the Jewes was almost all dedica­ted to Gods worship and service, by reason of so [Page 122]many holy-dayes. And therefore, on the first day of that month, when an infinite number of men and women were come together out of the Cities and vil­lages of both Tribes, that is, Iudah and Benjamin, to the open place which joyned to the water-gate: Es­dras at the intreaty of them all, standing from mor­ning till no one upon a Pulpit which was made to that end, after silence was made, recited unto them the Law of Moses out of a writing. When he read the Law with a loud voice, so as all might heare, they all wept. Which Esdras perceiving, he bad them not to weep, because that day was consecrated to God, and therefore they should goe and take their meat with gladnesse. On the next day, the chiefe men of the families of all the people, the Priests and Levites comming to him, intreated him, that he would in­terpret the words of the Law to them and others, and because they had read it written, how that God com­manded Moses that the People of Israel on the feast of Tabernacles, which lasted seven dayes, should make them booths of twigs and boughs of trees, in which they dwelt, they were made at his bidding, and then afterwards, every day for 7 dayes together, he read and expounded unto them the words of the Law. At which time he made the titles to the Psalms of David, which were read, and which they were without till then. Now the feast of Tabernacles, was kept from the fifteenth day of September, to the two and twentieth, and the eight day was holy, which being spent in reading and interpreting the Law, as I have said, they met altogether on the foure and twentieth, keeping a fast, and covered with sackcloth and ashes, and hanging downe their heads, they confessed their sins with teares, and put away their strange wives. Esdras gave praise and thanks to God at large, and declared his benefits toward his people, and rehear­sed the wickednesse of their fore-fathers, and of them [Page 123]that then were, for whose sake, God alwayes had puni­shed his people, though not so much as he might. Lastly, at his exhortation, they made a covenant with God, wherein they promised, that they would keep his Law, and the most of them sealed it. He prophesied, as I said, at Babylon, in the thirtieth yeare after Hierusalem was destroyed, and he saw many dreames, and had obscure visions presented to him, which Uriel the Angel of God explained, when he wisht for and desired their interpretation. Now when these so many and excellent things were done and past, he died at Hierusalem.

CHAP. XXXIV.

MAlachias the Prophet, was of the Tribe of Za­bulon, he was borne after the Peoples returne from Babylon, and was the last that prophesied. Epi­phanius writeth that he lived well and honestly from a child, and because the people respected him for his piety and clemency, that therefore they called him Malachias, that is, the Angell. He foretold many things touching the expiation of Christ. He smartly rebuked the Jewish Priests, because they did honour God, and because they offered him base Sa­crifices, which being rejected, he foretelleth, how the sacrifices of the Gentiles should be accepted by God. The same Epiphanius hath written, that he died when he was but very young. He died on the fifteenth of May.