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HAuing seriously, and sincerely searched in∣to the most allowable and laudable things of this life, I finde (Right reuerend Pastor) that these titles, Master, Worshipfull, and Ho∣nourable
stand not in the dignitie that men haue, but in the good workes whereby they deserue: and yet for all that, I finde that many are violently pulled downe without fault, and many are fauourably set vp without merit. Moreouer, I finde that when flourishing state is per∣pendicular, or when men are at the highest, then comes that euill day, bringing with it fearefull gusts from the South, and thunderbolt-lightnings from the North: Then all turneth like to the sacietie of honey, which is loathsome to the stomacke; and like to ouermuch fecunditie, which ne∣uer comes to maturitie. Againe, I finde, although a man haue the strength of Sampson,* 1.1 the power of Nabuchadnezer, the riches of Balta∣shar, and the applauditie of Naaman in the Court and in the Kingdome, for 500. yeares continuance, without any impeachment, all are nothing, all are but fantasticall and sightly to the eye: as those Kingdomes which the Diuell offered to Christ,* 1.2 or as this side Iordan to Ruben, Gad and halfe the tribe of Manasses, in respect of
Canaan; or as Canaan, in respect of the Kingdome of heauen. And whiles I thus searched into other mens estates, and did behold their lamen∣table lapses, I found my selfe of the number, which is innumerable, that make no care of the Lords Sabaoths, that make no conscience of his E∣uangelicall doctrine, nor any regard of them that doe sincerely and pure∣ly professe Christ Iesus. O, how sur∣passing sorrowfull are the sights of these sinnes sodainly vnto me! Worm∣wood, Aloes, and Centory, was neuer so bitter to the mouthes of men, as these sinnes are tedious and trouble∣some to my minde. O, what cause haue I to call, to cry, and to curse the time, the place, and the persons that procured me thus wilfully, as it were, to forsake my Sauiour! And why doe I thus heauily complaine for these few sinnes, seeing I haue many other sinnes! For as at a mar∣riage men are made merry with Mu∣sicke and with varietie of meates: so is my poore heart and soule made hea∣uy and fearefull with the varietie of my sinnes. As true loue to a vertuous
woman, that comes too late, doth not desire a witnesse, because the conscience is a thousand more then needes: euen so, repentance towards God, that is deferred, needes no wit∣nesse; because when it commeth, the conscience doth accuse, it doth wit∣nesse, it doth condemne, it doth iudge, and it is many times ready to execute. As Honey doth make sowre things sweet; euen so, I must tell you, that the sight of my sins doth make things that are in their nature sweet to others, sowre to me. As he that is in extreame heate, will be glad with a little cooling: as hee that is in ex∣treame sicknesse, will be glad with a little ease: and as hee that is in ex∣treame hunger, will be glad of a lit∣tle food: euen so I (good reuerend Sir) extreamely tormented wth the waight of sinne, miserably vexed with the guiltinesse of conscience, and heartily frighted with the feare of Gods deserued iudgements, wold be glad with a little comfort, with a little ease, with a little pittance, or crumme of recreation. For, mee thinkes, I see Birds swimme, and
Fishes flye: all things are so crosse and so contrary vnto me. Me thinkes I see the lake Troglodides, thrise sweet and thrise bitter in one day: and me thinkes I see the shoare Lepanthus in the morning sending forth a sweet pleasant calme, but in the euening lightning and thundering. Some per∣swade me, that by faith onely, I shall haue comfort in conscience, and saluation; which glads mee, and is sweet vnto mee for a while: others disswade me, and say vnto me, that I must obtaine it by Faith and Workes, which presently dampe mee, and are as hot thunderbolts vnto me. I am as in a mismaze or labyrinth; Ariadnes thread would winde mee out: but conscience still puls me in. As Diues being in hell, did wish and desire that his brethren might be warned, lest they also should come to that place of torments: so I, being thus perplexed, doe heartily wish and de∣sire Almighty God, that not onely my naturall brethren, but all people, may be warned by Gods word, that they may make conscience of his Sabaoths, and that they may specially
regard zealous men, lest they be tor∣mented in conscience as I am. Tell me therefore, tell me, I humbly pray you, tell me, what shall I say? what shall I doe? or what way or course shall I take in hand to be reconciled to God, to haue peace in my owne conscience, and to haue assurance that my soule shall be receiued into the fellowship of the Saints in hea∣uen? amongst whom there are some that I most heartily desire to see.
YOu discourse so phi∣losophically of na∣turall things, as makes you séeme yet to me a naturall man: in which dis∣course I obserue two speciall questions, or rather obiections, well worthy the answering: One is your perturbations for sinnes committed, the other is your
doubt, whether Faith & Works, or Faith onely iustifieth, To the first I answere, that your great griefes & perturbations in soule and conscience, are not argu∣ments or notes of reprobation, but rather of Faith & of Iustifi∣cation which is begunne in you: For by how much you haue the sense and féeling of your sins, by so much the more you haue the assurance of mercy: as hée who hath the sense and féeling of his naturall disease, hath some assu∣rance that he is not in danger of death. And by how much dange∣rous the disease of the body is found to be, so much the more ve∣hement and bitter a corosiue must be vsed, but first a Corasiue, then a Lenitiue: Euen so, Christ Ie∣sus the holy Physitian, heales the soules of great sinners, by suffering them to call, to cry, to vexe, to grieue, and euen to roare with the surpassing greatnesse therof, and afterwards when the extremitie and bitternesse of the passion is past, then hée heares,
then hée grants, and then hee re∣ceiues to mercy, vsing therein the practise of a good naturall Phy∣sitian, who ministreth not medi∣cine to a maladye when it is ra∣ging and at the worst, but when it is somewhat mitigated, asswa∣ged and abated. And it is iustice with God to doe sometimes as hée is done vnto: he cals & cryes earely and late, and man will not heare: he offers mercy earely and late, & yet man will not estéeme of it. No maruell then if man call and cry, and God will not heare him, if man call and cry for mercy, and God will not by and by heare him. Hope confidently in Gods mercy, constantly and resolutely abide therefore, and wait the Lords leasure, be strong and he shall comfort thy heart.
You haue the example of Da∣uid, of Ezekias, of Peter, and ma∣ny others, who called, who cryed, who wept and roared bitterly, who hoped in God and were re∣solute, at last the Lord heard them. As for your other scruple
or doubt concerning faith with workes, or faith without works, the places befitting this purpose, are farre more then néede or con∣ueniency will suffer me to vtter. That faith onely iustifieth Paul hauing no good worke, but ra∣ther being full of guile and cru∣eltie, as his owne story sets forth, was iustified by faith only: which makes him in great humility and thankfulnesse to preach the same, in all that his Epistle to the Ro∣manes, and in many places of his other Epistles to the other Na∣tions. S. Iames in his Epistle ca∣tholicall writes no lesse, when as he saith;* 1.3 Shew me thy faith by thy workes, and I will shew thee my faith by my workes: meaning workes that follow a true iustifi∣ing Faith, and not workes an∣nexed as iustifying with Faith. S. Peter setting forth the excel∣lencie of Faith, saith,* 1.4 that the tri∣all therof is much more excellent then gold, meaning a tryall in tribulations after iustification, and not before. S. Iohn appro∣uing
Iustification also by faith,* 1.5 magnifieth the mercies of God in Christ, and concludes all men vnder sinne. The allowance of faith onely is manifestly proued by Christs owne examples, who healed all manner of diseases vp∣on sinners by Faith onely, and also forgiuing sinnes, which was in effect the office also of Iohn Baptist.* 1.6 And againe, the vse of ceremonies in the Law, forced no farther for Iustification then to faith in the Messiah. I must say in another sort, if righteousnesse come by the Law, that is to say, if righteousnesse come by workes then Christ dyed in vaine, and our Faith is of none effect. And I must say as S. Paul said,* 1.7 If there be no resurrection, then are we of all men most miserable: euen so if faith and workes doe iustifie, then am I with you and with in∣finite thousands more, of all men most miserable.* 1.8 As Nimrod with his builders were far wide, when they thought with the strength of their hands to worke their
way to heauen, and the Pharisee when he boasted of his vpright∣nesse: euen so are they that think to obtaine saluation by their workes, farre wide, and cleane out of the right way. Like the Gibeonites who dealt craftily,* 1.9 when for the safety of their liues they brought old sackes, old bot∣tles, and old clouted shooes vnto Iosua, as though they had come from far, when they indéed were neighbours: euen so doe they deale craftily and ignorantly, that bring workes vnto Christ for the safety of their soules, as though they were auaileable, when indéede they are not. Alas, what is man? man is as light séede, or as poysoned vessels, whence no wholsome things can procéede. There are thrée speciall things that belongs for your good: First, griefe and sorrow for sinnes past, and corruptions present: The second is Hope or affiance in the promises of God in Christ: And the third is Con∣stancie or perseuerance in the
expectation of Gods mercies. The first of these you haue: which neuerthelesse may bring you to ineuitable destruction without the other two. Be carefull there∣fore to séeke after the meanes of Faith, and then looke for the bles∣sing of God to sanctifie it vnto your vse: without the which, Faith and all meanes are but bare instruments. Therefore S. Paul saith; Wee are saued by grace thorow Faith, and not of our selues: for it is the gift of God. So then it is plaine, that Grace and Faith are partners, Grace being the first, and Faith the in∣strument, it comprehends and apprehends passiuely the promi∣ses of God in Christ, and apply∣eth to himselfe the merits or righteousnes of Christ. So that Faith hath two functions or ho∣ly callings: one is to waite for Grace, the other is to waite and take hold of Christ.
IF the Estridge digest∣eth hard Iron to pre∣serue her health, and if the sicke Patient swalloweth bitter pils to preserue his life, how much more ought I to endure your doctrine, how crosse and con∣trary soeuer to my body, so as I may recouer the life of my soule: but when you speak to me of Faith you seem as vpon the Macedonian moun∣taine, called Olimpus, high aboue the clouds, as the Cibind high in the heauens clasping with the Eagle, or as Magitians who worke prodigious∣ly to allure simple people vnto them. Sir, the vnion Pearle you know hath his affinitie from the heauens, and yet breeds in the Sea: and a Spericall figure containes nothing but earthly matter: euen so, I poore wretch be∣ing of an earthly body cannot com∣prehend
what Faith is, though my Soule haue affinitie with the Hea∣uens, whence it came; but must liue on earth longer then I would, where all things that are aboue mee, seeme prodigious and wonderfull vnto me. For as a Torch turned downeward is extinguished: euen so, my naturall affections presse downe my soule, leauing no light, spirituall influence or reflection in me. The Leopard changeth not his hew, nor the Ethi∣ope his skinne, nor the Foxe his sub∣tiltie, nor yet the little Mouse her wildnesse: euen so, nature will haue course after kinde. As Hiero King of Cicill heartily desired to know of Si∣monides the Philosopher what God was, and as Apion desired of Homer to know his originall: euen so, good Christian Pastor doe I desire and heartily intreate you to know what Faith is, and that thereby I may know my originall and beginning in Christ.
AS I am very hear∣tily glad to heare you desirous after Faith: so am I hartily grieued that you haue so much Philosophy, and so little Diuinitie. The po∣werfull effect of Gods word to saluation,* 1.10 is not as with the tick∣ling and entising words of mans wisedome: and yet it is in the foolishnesse thereof (as men ac∣count) to ouerthrow and to con∣found the wisedome of the wise. As Dauid was vnwildy and vn∣fit in Sauls armor,* 1.11 to fight against the Philistine: so I must tell you, that you are vnfit and vn∣wildy with this heathenish do∣ctrine to fight against the diuell: when as you should foyle him with the sword of Almightie God. And as Dauid was faine to put off that armour, & to content
himselfe with a fling and a stone before he had the victory and the triumph: euen so, you must be taine to put off this affectate elo∣quence, and trust to the weapons of our spirituall warfare before you haue comfort to your consci∣ence and saluation to your soule. As the Zodomites did strike with blindnesse Lots dore when their eyes were open:* 1.12 The As∣syrians went with blindnesse to Samaria amongst their enemies,* 1.13 in stead of going to their owne King at Aram when their eyes were open:* 1.14 Or as Balaam roade with blindnesse against the An∣gell, who resisted his going to the people Israel, when his eies were open: Euen so, when you, or any man, with the learning of men, with the bodily eyes, or with the force of flesh, shall séeke the atchieuing of Faith, or of any other heauenly matter, you shall but séeke to kill the Angels as the Zodomites did, to take Eli∣sha as the Assyrians did, or to beate an Asse, as Balaam did.
Heare now with all simplicitie and holy feare what Faith is: Faith is a beléeuing of that which is beyond the vse of Na∣ture, or that which is beyond the vse of Reason, or that which by the power of earthly things can be any way performed, as the conception of Isaac, the concepti∣on of Sampson, and the concep∣tion of Christ Iesus, the miracles of Moses, the miracles of the Prophets, the miracles of the Apostles, and the miracles of Christ Iesus, Gen. 15.16.7.18.21. Iudg. 13.2. King. 2.4.5.6. Math, Mar. Luke Ioh. & such like: The more a man doth reason with rea∣son, or expostulate with flesh and bloud, the more incredible they shall séeme. In another sort, as it were more plainly,* 1.15 the Author to the Hebrewes saith; Faith is a beleeuing, that those things which now are were not, and that those things which now are not, shall be in time to come. Concerning the first branch of Faith, to wit, that those things which now are were
not, is to beléeue the Sunne, the Moone, the Starres, creatures in the ayre, creatures on the earth, and in the seas, which now wee haue vse of, were not heretofore, and the earth was co∣uered with water, or rather there was no earth, and darknesse co∣uered the great déepe. If a man do consider of these things, with the vse of Reason or naturall Philosophy, hee will conclude and say, as Nichodemus said to Christ, How can these things be? Now saith the Apostle, you must comprehend or attaine to the knowledge of this by Faith. Againe, that all those glorious things which now are were made of nothing, but by the bare word of God, which séems more incredible to the naturall man: here then he must take know∣ledge thereof by Faith. The other branch of Faith, which is a beléeuing that those things which now are not, shall be: to wit, that the righteous shall inherite the ioyes of heauen, and the wicked
shall be tormented in hell; that the bodies of men good and bad, shall rise at the last day, and such like matters, cannot be compre∣hended by the naturall man, therefore he must attaine vnto it by Faith. This Faith traines vs to a third kinde of Faith. For in euery Triangle there are thrée lines; the first beginneth, the second augmenteth, and the third finisheth the figure: euen so, there are thrée kindes or sorts of Faith, the first is Historicall, to wit, an assent to the truth of the Scriptures: the second Le∣gall, when a man stands partly vpon his works for iustification: the third is Euangelicall, to wit, a Faith that procéedes from Grace, and thence takes way to the apprehending of Christs me∣rits onely for his iustification. This is the true and catholicke Faith, the other may be in the Diuell. This true faith which yéeldeth testimonie to Gods word, is battered and bruised by many temptations, but neuer
broken, because it takes hold in méekenesse on Christ. Hée that hath this faith contents himselfe with weake meanes, because hée knowes that God is powerfull in them, and hée contents him∣selfe without meanes, because it is all one with his Maiestie, and yet hée omits not the opportuni∣tie nor any good that is offered. To conclude, this faith is not idle, it worketh by loue, it euer sanctifieth, and is profitable to euery good worke.
EPaminondas the Theban being in the danger of death, was tolde that his Buckler was sound and vnbroken. Ruben, Simeon, and Leui, when they had vnnatural∣ly handled their brother Ioseph, brought their Father his coate to
comfort him: euen so, all that you haue said and done is little worth, or rather an aggrauation of my griefe, vnlesse you will direct mee a ready way, or shew mee a perfect course how I shall obtaine faith, that great and effectuall instrument of comfort to the conscience, & of sal∣uation to the soule. The Bee in a storm can counterpaize her selfe with a stone, that shee may flye directly to her hiue. The hedgehog can make two holes in his caue, the one towards the South if the winde be North, the other towards the North if the winde be South. The Foxe can cure himselfe with the iuyce of Pine tree, the Ser∣pent can cure himselfe with Fennel, & the Tortise with Margerom: but as for me silly soule, light or heauy si••ke or whole, sincke or swimme, I haue no meanes of comfort, I haue no place to hide my selfe, nor helpe to flye away Christ said to a rich man con∣cerning a pearle that was precious; Goe sell all that thou hast and buy that pearle. O that Christ of his mercies would say so vnto me! then would I sell all, and giue all, & if it would not
be so bought, I would giue my life to boot. Lord, then would I flie away and be no more seene; then would I hide my selfe in some great Obeliske for euer: nay, then would I mount vp aboue the skies, in the flames or sparks of Gods fiery chariot, into the glorious presence of his all-sufficient Maiestie, and into the ioyes of my most faithfull affected friends, whose ioy would be my ioy. O how am I rauished now with holy desires! O how doe I long to change the com∣pany of men, for the company of Angels: nay, the company of Saints militant, for the company of Saints triumphant. Come Lord Iesus, O come and welcome, Lord Iesus come, come and welcome. As good Mary said to the Angell; How can this be, since I know not man? so say I vnto you, O my good Pastor, how can this be, since I know not Faith, nor where to finde it? O that I might haue the answere of the Angell, who said to Mary, The holy Ghost shall come vpon thee, and the power of the Highest shall ouershadow thee: O then should I not faile of Faith.
AS Ananias spake swéetly and comfor∣tably vnto Saul;* 1.16 Bro∣ther Saul, the Lord, euen Iesus, hath sent me, that thou mightest receiue thy sight: euen so, I perceiue by your godly desires, and by your zea∣lous prayers, I may say vnto you, from the ministery of his ho∣ly word swéetly & comfortably; Brother, and faithfull seruant of God, I am ordained and sent to say vnto thee, and to assure thée, that by the preaching of the Gospell thou shalt haue faith, and that the scales of ignorance, infidelitie, and such like, shall fall from thée. As the Lord himselfe said to Ananias; Seeke in the house of Iudas for one called Saul, for be∣hold he prayeth; goe thy way, he is a chosen vessell vnto mee: So the
Lord saith vnto you, séeke in my holy word for my spirit, thou shalt haue faith, and shalt be a chosen vessel vnto me. And as Saul saw in a vision Ananias, laying his hands on him that he might re∣ceiue his sight: so will the Lord reueale vnto you and lay his bles∣sed hands on you, that you may receiue faith. For the better testi∣mony and assurance hereof, har∣ken how our fauiour Christ rea∣soneth with the murmering & ma∣ligning Iewes, concerning their incredulitie, and concerning this question which you put forth: What shall we doe that we might doe the workes of God? Hee an∣swered thus, It is the worke of God that ye beleeue in him whom hee hath sent.* 1.17 To which effect Saint Paul reasoneth with the Romans,* 1.18 saying: Whoso∣euer shall call on the name of the Lord shall be saued. Which pro∣position he vnfoldeth with three interrogations or obiections as it were on the contrarie, and then concludes as vpon a ne∣cessary
consequence that Faith iustifieth, and Faith is obtained by the word preached. The first of which interrogations is; How shall they call on him, in whom they haue not beleeued? As if hee had said, there is no calling vpon God without faith. The second is, How shall they beleeue on him of whom they haue not heard? As if hée would say, no man can haue Faith without the hearing of Gods word. And the third is; How can a man heare without a Preacher? As if he had said, there is no benefit of hearing the word without a preacher. The conclu∣sion is then, that Faith commeth by the hearing of Gods word preached. Thus also it may be said on the contrary, as the inter∣rogations are laid: Take away the preacher take away the word, take away the word take away hearing, take away hearing take away Faith, take away Faith take away calling vp∣on God, take away calling vpon God take away saluation
in Christ. The same Apostle in the same place, magnifying the ministery of Gods word, and the excellencie of things which faith bringeth, cries out emphatically; O how beautifull are the feete of them that bring tidings of peace! As if he had said, it is farre more ioyfull, and farre more profitable for a Christian congregation, to sée a Preacher come amongst them, because of faith, which they are to receiue by his preaching, then it is to sée a Prince, who notwithstanding his great ma∣iestie, must himselfe also be con∣tented to sit downe and submit himself to the preaching of Gods word, as the meanest of the con∣gregation for his faith. And againe, the same Apostle faith; The Gospell is the power of God to saluation:* 1.19 that is to say, al∣though God be most innarrably powerfull in the execution of vengeance against the wicked, & in the manifestation of his mer∣cies towards the godly, and can effect the one and the other which
way it pleaseth him: yet he hath tyed and bound himselfe to the ministery of his word preached, and the same hée hath made pow∣erfull and effectuall to life or to death, as a sauour of life, or as a sauour of death. As for example, Cornelius being a iust man,* 1.20 and one that was endued with many singular vertues, yet he wanted faith, which by the commande∣ment of the Angell, he was to la∣bour for, by the preaching of Pe∣ter. God might haue giuen him faith by the ministery of the same Angell, he might haue giuen him faith by his owne mouth, by the motion of the holy Ghost, or by some other way: but hée would not, because he had sanctified and dedicated his holy word for that purpose, and hée would shew throughout all posterities, that the preaching of his word, was the onely outward meanes of faith. The like example of the Eunuch,* 1.21 who was reading the Bible with great desire: God might haue giuen him
faith by reading, or by the mes∣sage of an Angell, or by one of his owne company, or by what meanes else hée had listed: but his Maiestie would not, because he would dignifie his word, and because hee had fixed his force and power in his word, hée would that way onely effect faith in him. And therefore hée sent Philip from farre to preach vnto him: at whose preaching hée in∣déede had Faith and was bapti∣zed. Iohn Baptist by his preaching wonne many to Faith. Christ himselfe and his Apostles wonne many to Faith by the preaching of the Gospell. We haue a nota∣ble example in Ezra,* 1.22 who hauing read the Law vnto the people, did goe vp into the Pulpit to preach. And what shall I say more? The Diuell doth know that the preaching of the Gospell is the meanes of Faith, and Faith the instrument of salua∣tion: therefore he laboureth all that hée can, that it may not be preached When Paul & Barnabas
preached vnto Sergius Paulus the Deputie,* 1.23 Elimas the Sorcerer withstood him, and thought (as the holy Ghost saith) to turne the Deputie from the Faith. Many pregnant places are for this pur∣pose, of which I shall not néede to speake. Hezekiah the King of Iudah shewed the Embassadours of Babilon all his treasures, and hid nothing from them: euen so, good Christian Parishioner, the King of heauen will shew vnto you, by the preaching of the Go∣spell, all his holy and spirituall treasures, and will hide nothing from you. And as no man vpon the paine of death might come to Ahasuerus the great King, with∣out rich attyre, and then not be∣fore hée was called: so no man may come vnto God the King of kings, without faith, and vnlesse hée be called thereunto by the preaching of his word. Our eares were specially giuen vnto vs, to be as messengers and true embassadours to the heart. Sounds make not such perfect
and plausible distinctions vnto our eares, as vnderstanding words of men: & the best words that possibly may be vttered by men for our good, are nothing so incomprehensibly and innarra∣bly profitable vnto our eares, & so consequently to our soules, as the word of God preached, if the hearing be carefully enrow∣led in the heart, because it brings and bréedes Faith, which the words of men or of Angels will not.
That preaching is the ordi∣nance of Almighty God, to the obtaining and strengthening of Faith, Read
A Husbandman had neede to know what seed will best be fit his soyle, lest in haruest time hee rec∣ken to his losse: and a Gardiner had neede to haue both his eyes, left in gathering Roses hee be stung with Nettles, or pricked with Thornes: Euen so good Sir, a man that deales with your Doctrine had need to haue both his eyes, both his eares, both his hands, and all the fa∣culties of his soule applyed to that purpose, lest hee gather Darnell in stead of pure Corne, and Nettles in stead of Roses, I meane hard, harsh or false matter with the Truth, or for the Truth. Larkes you know if they be dressed are meate for Ladies, but not to be eaten raw of any; and the purest Emeraud may bee spoiled with oyle: so a man may spoile a a good matter with the handling
(as you haue almost) and thereby also spoyle his auditor. For in pro∣uing that faith comes by hearing the word preached, you goe also a∣bout to proue, that the word be∣ing read priuately at home, or pub∣likely in Churches, auailes no∣thing: and therein I hold you a Puritane, my selfe lesse bound to heare you; & in the more danger of further extremitie, if I beleeue you. As one Female treades another, and begetteth an egge, but naught comes of it; euen so, one Puritane Preacher holds with another, but naught comes of it. When the Sunne lightneth one Hemisphere, an∣other Hemisphere is full of darke∣nesse: so it seemes you would con∣clude, that one congregation which heares Preaching shall be saued; and another congregation which heares Reading, shall be damned. The light of the one be∣like, is the darkenesse of the other; and the saluation of the one, is the destruction of the other. If that were true (which God forbid) ma∣ny hundred Congregations were
damned, whereof some I know that haue not heard a Sermon this twelue moneth, some others, not this seauen yeares, and some people not at all.
Of which sorts, I will name you sixe.
| The | 1 | sort of them that heare not Preaching, are they which are holden with | Imprisonmēt |
| 2 | Sicknesse. | ||
| 3 | Deafenesse. | ||
| 4 | Restraint of law. | ||
| 5 | Want of a Pastor resi∣dent, and would glad∣ly heare Preaching. | ||
| 6 | Opinions or errours in iudgement, and therfore wil not heare Preaching. |
Can you of your charitie con∣demne all these? Is it possible that so little conscience can harbour in the hart of a man, professing so pure∣ly as you doe? If you make me no better an answere, I will leaue you where I found you, as not hauing bought nor sould with you.
AS Dauid when hee heard that one sonne of his was dead re∣ioyced greatly,* 1.24 and when hee heard that another of his sonnes was dead hée wept bitterly: Euen so I heartily reioyce, that you beleeue me in one thing, and am hearti∣ly grieued that you so vnchristi∣anly behaue your selfe towards me in another thing. When the earth was wet, Gidions fleece was drie: and when the earth was drie, Gidions fleece was wet:
so contrarie are you to me, and so contrarie am I to you. Yet as Elisha pra••ed God at one time that the eies of the Assyrians might be opened, and that at another time they might be blinded: E∣uen so I pray vnto God that your eies may be opened at all times, to see the Truth,* 1.25 and shut at all other times when you ap∣pose your selfe against the truth.* 1.26 I say vnto you as good Paul said to Timothie, flie the lusts of youth, put away foolish and vn∣learned questions, knowing that they engender strife, follow after righteousnesse, and call vp∣on the Lord with a pure heart, hearken not to them that are loue∣ers of themselues, nor to such as haue but a shew of godlinesse: for as Iannes and Iambres withstood the truth, so doe they. Absalom, being once reconciled to his fa∣ther Dauid,* 1.27 became afterwards a traitor, & in the iustice of God hanged himselfe with his owne hayre: where God wotte there was no remedie nor more adoe,
but Absolom my sonne, Absolom my sonne my sonne, and so forth in a fatherlie affection, with a few funerall teares. Take héede therefore I pray you, I pray you take héede, take héede (in Christ Iesus, I wish you) of relapse. As Iudas when he saw that his Maister was condemned,* 1.28 repen∣ted, and brought againe the thir∣tie péeces of siluer, saying, I haue sinned betraying innocent blood, and went and hanged himselfe, when he heard no other comfort from the Pharises, but What is that to vs? Euen so, when raylers and reuilers shall sée the pure and perfect professors of the gospell, whom they taunted and tormen∣ted, in great glorie with the Saints, with the Angells and with Iesus Christ himselfe, then shal they sigh with griefe of heart, and then shall they confesse and say, These are they whose liues wée thought madnesse, these are they whom we had in derision, and in a parable of reproache. Thus shall it be when as there
shall be nothing said for their comfort, and when as their con∣science shall say, goare your selues with the sword of Gods wrath. Then shall thunder∣bolts goe straight out of the lightnings, then shall sea and land ioyne together to execute vengeance against the enemies of his people: and then shall they be faine to pronounce eternitie of ioy in Christ Iesus to the righteous. Now I answere you, and that not few in many large∣ly, but many in few briefly. As by no Law I may be charged to charge my conscience with rela∣ting that which yet is in my hart: Euen so, by no law ought you to charge me with that which I ne∣uer spake. Yet although you pro∣pound it not as a question, but railingly, as an obiection, whe∣ther vnpreached people be dam∣ned or not, I will answere it with as great simplicitie & since∣ritie, as I hope the godly will allow, & as I am sure the vngod∣ly shall not be able to conuince.
Concerning the first foure sorts of people which cannot haue the benefit of preaching in manner as you lay them, I answere ioyntly, that the reading of Gods word by themselues, or the same being read vnto them by some others, may auaile all such as haue a precedent grace, I meane all such as God hath determined to saue. Without the which, preaching is as vain as reading, other then to condemnation. For it is all one with the Spirit of God, to effect Faith eyther by reading or preaching, and to saue whom he will, by the one or by the other. And so much the ra∣ther, because that small meanes, miraculous meanes, contrary meanes, or no meanes, are as powerful with God as the grea∣test meanes. Againe, whom God hath signed to saluation, and truely as his owne, how can it be that defects in the nature of such, or defaults in the conscien∣ces of others, should be any let or stop in their progresse to faith
and saluation? And here I end this answere, desiring God ey∣ther to ioyne them in due time vnto the publike ministery of his word, or else to stirre them vp to his holy obedience by reading.
You conclude fauourably and mercifully for the first foure sorts of people that haue not the be∣nefit of preaching: What is your answere concerning the two last sorts of people?
One answere serues for them both, to wit, that their state of saluation is very doubt∣full and dangerous: yea, I may say further, their state by the reuealed Word is damnable: the one, because they wilfully refuse the Word preached, when they may haue it: the other, because they wilfully neglect it. For though they haue not prea∣ching in their owne Parish, by the ignorance or carelesse con∣science of the Pastor, yet in this his Maiesties religious gouernement, they may haue preaching else where, not farre
off: to these I affirme, that priuate or publique reading of Gods word, auaile nothing in the way of saluation. And I say farther, by whomsoeuer the want of preaching commeth, by the Pastor, by the People, by the Pope, or by the Prince, it is a foretelling of eternall perdition to that place. Salomon after his conuersion, being directed by the spirit of God, entred into speci∣all consideration concerning the euill of ignorance, and the neces∣sitie of knowledge, and conclu∣ded resolutely, that where the word was not preached, there the people perished. How much more they then, that hauing the word preached in their owne parish, doe wilfully contemne it: and the other sort that might haue it in the next Parish, and doe willingly neglect it, do mark themselues with the stigmaticall brand of perdition. Saint Paul likewise, to set forth the benefit of preaching, and the annullitie of publique reading onely, said;
Woe vnto mee if I preach not, in∣tending thereby the great dam∣mage done to the people where it was not preached, and the great good that came by preaching. And in the same considerations he chargeth Timothy vpon paine of eternall condemnation, to preach, not monethly, or quar∣terly, but euery Sabaoth, in sea∣son and out of season.
As the Gadarens and the pharisées wilfully refused Christ and his merits, when hée was amongst them, and were there∣fore iustly condemned: euen so, that sort of people hauing the preaching of Gods word as a meane of their saluation, and wilfully refusing it, are also iustly condemned. And as the foolish virgins neglecting the op∣portunitie of getting oyle, were shut out from heauen when Christ the Bridegroome came; and as those guests that were inuited to the marriage of Christ the Kings sonne, did all beginne to make excuse, and were there∣fore
not partakers of that holy and spirituall banket: Euen so, that other sort of people that may heare preaching, and doe al∣wayes content themselues with reading, doe negligently defraud themselues of the foode of their soules, and shall therefore be excluded from heauen. Wée reade that many thousand soules were conuerted to Christ, by preaching, at sundry times, and by hundreds and thousands at one time: but neuer of any that haue béene conuerted with the reading of Gods word onely. The opposition of wicked men, and of the Diuell in all ages of the world, against preaching, and his and their quiet allow∣ance of reading, argueth the extreame euill of ignorance, and the destruction that comes with∣out preaching. The manifest difference betwéene the conuer∣sation of those congregations, where the Word is preached, and where it is not preached, pleades the intollerable want of
preaching, and the insufficiencie of publique reading onely. The right vse of naturall things, as the Ayre, Fire, Water, Bread, and such like, without the which no man can liue, displayeth the leannesse of their soules that want the foode spirituall, which is the preaching of Gods word. And the precious Stone Sanda∣stra, is vnsightly to the eye, and vnprofitable for the honour, whiles it is whole: but being broken, it shines like the Sunne, and is many wayes commodi∣ous: Euen so, the blessed Scrip∣ture of Almighty God, whiles it is whole, little or nothing auaileth the hearer or the spea∣ker: but being wisely diuided, and proportionably deliuered to Gods houshold, it ouerspread∣eth and inlargeth it selfe through euery facultie of the soule. And so it is of euery bodily proui∣sion, if it be not handled méete and fit for the appetite and sto∣mackes of them that attend for it, what auailes the same proui∣sion?
truely nothing. And as we iudge him to be mortally sicke, that hath no stomacke or appe∣tite at all, though the dyet be pretious and daintie: Euen so, by the word of God we iudge him to be neare vnto eternall death, that hath no longing, no desire, or hungring after the preaching of Gods word. I con∣clude with Nehemiah;* 1.29 Reading and preaching goe together, and may not be separated, no more then the husband and the wife: for God hath ioyned them toge∣ther.
AS the Riuer Nilus, which necessarily wa∣tereth all Egipt, is not to be neglected and contemned, though it breede Aspes and Cro∣codiles; And as a Garden may not be throwne open, which beares
Roses and other commodities, be∣cause it beares also Thornes and weedes; neyther a Tree that is fruitfull two yeares, ought to be cut downe for one yeares barren∣nesse: Euen so, the man that hath some vertues, with a desire of in∣crease, ought not to be reiected as a Reprobate, though also hee bring forth many vices. If my euill words, my rash censuring of you, and of other sincere professors of Christ, hath offended you; yet let reconci∣liation and repentance make you amends. Though the euils and corruptions that are in mee, make me vncapable and vnworthy the fa∣uour of good men: yet let the hope of some good things which God hath giuen mee, withhold you from shutting mee cleane out of your fellowship, and from casting mee away like a thing of naught, as in∣deede to confesse the truth, I haue deserued. You know the Chalen∣ger in the games of Olimpia contends and striues with euery man: euen so an Atheist & dissolute liuer contends, striues, and reuiles euery good man.
Woe to the cause and to the com∣pany that brought mee to ill coun∣sell. As Elisha warned the King of Israell to beware of the King of Ashur; euen so I wish and warne the godly to beware of ill counsell, and of carnall company. For as an olde tree is made saplesse by reason of Iuie clasping it, so all sorts are made gracelesse by frequenting ill company. As Iacob desired and ear∣nestly entreated Esau to take a pre∣sent at his hands, and to receiue him to fauour: euen so, I heartily entreat you take this reconciliation and repentance at my hands, and let mee haue your instruction in the way of saluation. An Asse breeds euery yeare, but a Phoenix once in 500. yeares: euen so, good Sir, things nought worth are soone had, and easily kept; but pure things, as pearle and precious stones, are hard to be had, and kept with violence. Therefore as Naomie parted with one of her daughters, and kept the other for euer, as a speciall comfort vnto her: euen so am I resolued to part from worldly men, and all
meanes of mischiefe, and will keepe you and such other with me, as for my speciall comfort. As Christ with the two men spent the way from Ie∣rusalem to Emaus, talking of Scrip∣ture: euen so will I, with my desire to Christ, spend my time with you, and with good men, talking of hea∣uenly things. As Salomon said vnto G d; Two things I desire of thee, denie me not: euen so, good Christian Pa∣stor, two things I desire of you, de∣nie me not. One is, that you will not thinke it tedious henceforth to answere mee to all my questions: The other is, that you specially pray vnto God for me. And now, as no∣thing doubting the one, and belee∣uing the other, I propound vnto you, whether all men are saued that heare the word preached, because you said that Faith comes by the hea∣ring of the word preached, and sal∣uation comes by Faith.
* 1.30AS the Doue returned to Noah with an O∣liue leafe, signifying peace and plenty, and in a sort, according to her kinde, to giue thankes for her entertainment: but the ca∣rion Crow being sent, returned not againe, which was after a sort a declaration of her vn∣thankefulnesse and contempt: Euen so, there are many that vse Preachers onely for a time, to serue their turne, and afterwards doe maligne them: when as the godly doe vse them as the speci∣all instruments of God for the good of the Church and Com∣mon-wealth. What then? as Dauid when hée heard that Saul sought to kill him, walked more innocently and warily then hée did before: So now, sithence
the malice of men doth so im∣moderately abound, it concernes mée, and other of Gods children, to be more wary and héedy then before, that then such may haue no iust cause to condemne vs: no nor yet any way to maligne vs.* 1.31 As Dauid did exile his Sonne Absolom for his disloy∣altie, and afterwards vpon re∣conciliation and entreatie, did receiue him into his Court and into fatherly and princely fa∣uour: and as the poore vncom∣fortable father hauing two sons, the one at home, the other long and farre from home, comming towards him hauing wasted all riotously, hée met him, hee all to kissed him, and with fatherly affection prouided for him: Euen so, whatsoeuer I haue said, Almighty GOD will in fatherly affection, and in godly and diuine loue, re∣ceiue you into his heauenly Kingdome, and most blessed Court: alwayes prouided that you be in his sight inwardly,
as you séeme in mine outward∣ly, that is to say, hartily sorrow∣full, and with godly repentance: and as for me, I hartily remit you, I humbly pray and beséech God to remit you; and here I promise in the feare of his Ma∣iestie, truely and sincerely to all your questions I will answer you.
Your question, as you pro∣pound it, is; Whether all men are saued that heare the word Preach∣ed: because (say you) I said Faith commeth by hearing the word preached, and saluation commeth by Faith. It is true as you say, that all men that haue Faith shall be saued: but all that heare the word shall not haue Faith, be∣cause they are not prepared by a precedent grace, and therefore all shall not be saued that heare the word preached.* 1.32 Saint Paul speak∣ing to the Romanes, concerning the excellent vse of Gods word, saith that it is a sauour of life vnto life, and a sauour of death vnto death; meaning, that as in a
red hot sword, there are actions of two natures, the one to cut, the other to burne: euen so in the preaching of Gods word, there are actions of two natures; the one a meanes of life eternall to them that beleeue, the other a meanes of death eternall, to them that beléeue not. And it is said, that many are called,* 1.33 but few cho∣sen: that is to say, many are inui∣ted to saluation, as to the mari∣age of the kings sonne; but few regard it, few beleeue it, and few∣er liue according vnto it: there∣fore many are damned, and few are saued, because they want Faith. The preaching of the word, is as the sowing of séede,* 1.34 wherof some fals in good ground, the residue (which is the greater part) fals into pestiferous pla∣ces: so then by these words of Christ, not all that heare the word preached shall be saued. As Manna was a wholesome meate to some, so was it filthy and poysonfull to others. And as wine is good for the sound and
whole man, but dangerous for the sicke man: euen so, the word of God, is good and profitable for some, and very hurtfull for others: and yet God is not the author of euill, because of them that want Faith: neither yet is the ministerie of his word vnper∣fect, or vnbefitting his royall glo∣ry, which is declared as well in those that are lost, as in those that are found.
NOw in all humilitie and plainenes (as one seasoned with a de∣sire of farther know∣ledge, and as one sei∣zed with a good opinion of your abilitie and conscience to teach, I aske you with all reuerence, what else shall I learne out of your last
doctrine? The young man said vnto Christ,* 1.35 what shall I doe to inherite eternall life (intending that he had soundly performed all the comman∣dements) so say I, all that you haue spoken concerning the preaching of Gods word, I hau in heart subscri∣bed vnto: what other duty doe I owe at home after the preaching thereof?* 1.36 I remember what Christ said to his Disciples; he that hath, to him it shall be giuen, and from him that hath not, shall be taken that which he hath. In his holy feare therefore and in the reuerent ac∣compt of that knowledge which his Maiestie hath vnfolded and afforded vnto me by you, lest by omission the same should be taken from me, I aske you againe the third time, what other dutie do I owe in priuate to the holy word preached, after the hea∣ring thereof in publicke.* 1.37 There are two sorts of Virgins spokē of in Scrip∣ture, and two sorts of Builders: both sorts had in a sort the commendation of Christ: but when his Maiestie had reuiewed them both, he found the one negligent & the other ignorant,
and therefore he pronounceth one fearefull iudgement against them both. Whose example moueth me to feare and to care, least by too much labouring the wrong way, and by too little labouring the right way, I be found guilty of punish∣ment, and accessary to my eternall destruction. Well then here I of∣fer to discharge you vpon your an∣swer, and here I take the charge vpon my selfe, if I follow not your direction.
THere are two necessa∣ry causes, or impulsiue reasons, for the rea∣ding, meditating, and conferring of Gods word, in eue∣ry householder and his house∣hold at home, after the hearing of Gods holy word preached: there is one reason which doth necessa∣rily
concerne euery housholder for his owne part (as if he had no houshold) to wit, that he by rea∣ding, meditating, and conference may be encreased in knowledge, confirmed in memory, and strengthned in Faith. Two or thrée places for proofe will be suf∣ficient, because one place will be sufficient to condemnation, for him that doth neglect it. The Iewes séeking to kill Christ, be∣cause he had healed a sicke man on the Saboth day, and because he made himselfe equall with God, his holy Maiestie mode∣rately and mildely preacheth vn∣to them, and refers them to the reading and conferring of the same which publikely they had often heard of him and of others. Againe, the blessing which the holy Ghost pronounceth in the first Psalme, is appertaining to euery man that meditateth and exerciseth himselfe in the word of God: in which generall allow∣ance, we must conclude also, eue∣ry householder, that doth medi∣tate
and exercise himselfe vpon Gods word: and it must follow in a necessary consequence, that he who doth not meditate and ex∣ercise himselfe in Gods word, is cursed. Saint Luke recordeth the example of the Noble men at Berea,* 1.38 who hauing heard Paul preach, searched the Scripture daily, whether those things were so which Paul preached. Sithence God setteth them forth to their great commendation in his Church vniuersall, why may it not suffice to make men of mo∣destie contented, to yeelde the like obedience to his holy ordi∣nance.
The other cause, or impulsiue reason of meditating, exercising, and conferring vpon the Scrip∣tures, is the bettering and en∣crease of knowledge, for the quickning of memory, and for the strengthning of Faith in the chiidren and seruants of euery such householder, or maister of familie, as hée shall answer for the bloud of euery one, that doe
offend the Maiestie of God igno∣rantly, not knowing the Scrip∣tures. For as the bloud of euery Parishioner that dieth ignorant∣ly in his sinne, shall be required of the Pastor: euen so will the Lord require the bloud of Son, Daughter, and Seruant, bond or frée, that dieth ignorantly in his sinne, at the hands of euery such maister of a familie.* 1.39 Moses hauing receiued to this purpose a charge from God, to discharge him∣selfe; he chargeth householders after this manner: First, to heare Gods word, in these words, O Israel heare: Second∣ly, that their conuersation be answerable to that which they heard, consisting in these words, take heede to doe it: Thirdly, he points out one thing thrée times in one verse, to wit, a reward, consisting in these words, Ieho∣uah our God, Iehouah our God, Iehouah is one, meaning Christ Iesus the second person in Tri∣nitie, who is become theirs, or one with them that heare his word
and doe it: and lastly, hee par∣ticulateth vnto them, what spe∣cially he would haue done, vp∣on paine of frustrating of all that was done before, and of that which should be done after. The words are these: Thou shalt rehearse them continually vnto thy children, and so forth. Setting forth plainely, that the house∣holder was to rehearse, or to re∣peate vnto his people the lawes and ordinances of God so of∣ten, as that thereby they were to be found expert in the know∣ledge thereof. When God was to destroy Sodome and Gomorha for their sinnes,* 1.40 he told Abraham thereof, and why? Because as hée said, Abraham would com∣mand his Sonnes, and his household after him, that they should kéepe the way of the Lord. And doth not the Lord by the preaching of his word, specially warne euery househol∣der of fearefull and ineuitable plagues that shall fall vpon swearers, drunkards, whore∣mongers,
contemners of his word, violaters and prophane••s of his Sabaoths, and so of all other sinnes? To what end doth the Lord so particularly by his word, in that place, and in many more, particulate the sinnes of the wicked, and their plagues? Is it not because the young should know it, and be warned by it, so well as the old? And who should so speci∣ally looke vnto their profiting therein; as hée vnder whose worldly and bodily charge they are? And why doth God so charge the Pastor for the pub∣like publication of his will, is it not because the maisters of households should with the like charge receiue it from them, and deliuer it vnto their people? Truely, nothing is more plaine. Haue wée not in this Christian kingdome thrée speciall Cen∣sures of great force against such children and seruants as doe wilfully refuse, or negligently demeane themselues in these
orders, which are set forth by almighty God? The first Cen∣sure is, that none such shall vndertake for any childe, as Godfather or Godmother: the second is, that hée or shée shall not be admitted to the holy Communion: and the third is, that he or she shall not enter in∣to the holy estate of Matrimony. As these Censures are grie∣uous and shamefull to house∣hold: so are they no doubt grie∣uous and shamefull to the householder. And againe, in fortie dayes standing forth without reformation after the decrée of the Ordinary, they fall into a more grieuous Cen∣sare, to wit, into the sentence of Excommunication, and that iustly: by the which they are made vncapable of the benefit of his Maiesties lawes, vncapa∣ble of Christian company, and vncaple of any vse of Gods holy word in the congregation, and in priuate at home, vncapable of baill or maine-prise, vnca∣pable
of their owne goods, vn∣capable of christian buriall, and by the reuealed word of God vn∣capable of the resurrection, with the body of Christ, to the ioyes of heauen. For the Pa∣stors discharge in the execution of these thrée first censures, hée hath the aduertisements, he hath the articles of inquirie at eue∣ry visitation, hée hath his Maie∣sties Iniunctions, and his Ma∣iesties Statute-lawes, and that which is most current and con∣scionable, the law of almighty God. Here I might say more: but I hope, that which I haue said already, will proue suffi∣cient for you, and for such house∣holders and households that be of God.
I am perswaded con∣cerning this question: and here I promise you, that for my owne part, I will vse all meanes that are good, and all diligence that is conuenient, as well for my household, as for my selfe. To the end therefore, that I may
be the better able to accomplish the one and the other, I pray you prescribe vnto me an order how wee shall reade the booke of GOD.
I Will contriue the old Testa∣ment, for your better direction and stay of memorie, into sea∣••en obseruations: as indéede the times, places, and persons principally doe occasion: wherein you haue néede to be perfit; for it is the maine mat∣ter and ground worke of our enterprise.
| The | 1 | is from the | Creation | to the | Flood of Noah. |
| 2 | Flood | Birth of Abra∣ham. | |||
| 3 | Birth | Departing of Israel out of Egypt. | |||
| 4 | Departing | Building of Salo∣mons Temple. | |||
| 5 | Building | Captiuating of Iudah and Ie∣rusalem. | |||
| 6 | Captiuitie | Proclamation of Cyrus for their liberty. | |||
| 7 | Proclama∣tion. | Incarnation of Iesus Christ our sacred Redeemer. |
Now I pray you declare vnto me, where euery of these obseruations doe begin, and where they end in the bookes and chapters of the Bible.
Your question is very necessa∣ry and profitable. I answere therefore that;
| The | 1 | Obseruation beginneth at | Gen. 1. | and endeth at | Gen. 9. |
| 2 | Gen. 9. | Gen. 12. | |||
| 3 | Gene. 12. | Exod. 12. | |||
| 4 | Exod. 12. | 1 King. 5. | |||
| 5 | 1 King. 5. | 2 King. 25 | |||
| 6 | Daniel | Chap. 1. 2.3.4.5. | |||
| 7 | Ezra | ||||
| Nehem. | |||||
| Hester | |||||
| Daniel | 6.7. to the end | ||||
| Haggi | |||||
| Zacha. | |||||
| Malach |
I thinke it very conuenient, that you doe set downe how long euery of these Obseruati∣ons or Ages did last.
The exact knowledge of the Times, will fall out hereafter to be most néedefull: faile not therefore, as you procéede, to carie it in your memory.
| Adam | who liued exactly | 930 | yeares. |
| Seth | 912 | ||
| Enos | 905 | ||
| Kenan | 900 | ||
| Mahalael | 895 | ||
| Iared | 942 | ||
| Henoch | 365 | ||
| Mathusalah | 969 | ||
| Lamech | 777 | ||
| Noah | 500. at ye flood. |
Their yeares are specially laid downe, to instruct the world in two things; One, as a gol∣den réede to measure the Age of the old world before the Flood: The other, that God sets down in his owne counsell, the ve∣ry yeare and day of euery mans departure out of this world.
Make your Addition, and you shall finde my computation right. 1656.
I am well and plainely sa∣tisfied concerning the first. I pray you, in like manner, shew me and proue vnto me the Time or Age of the second.
The second Obseruati∣on or Age of the world, amoun∣teth to 323. yeares, which also I proue by the Genealogie of other ten holy Fathers immediately af∣ter the Flood, to wit, these.
| Gen. 11. | Sem | ye flood one year. |
| Arphaxad | 2 | yeares. |
| Sale | 35 | |
| Heber | 30 | |
| Peleg | 34 | |
| Regue | 30 | |
| Sarug | 32 | |
| Nahor | 30 | |
| Terah | 29 | |
| Abraham | 70 |
These Fathers, and their yeares, are specially set down for thrée causes. First, to approue the age of the story. Secondly, to continue the Genealogie of Christ. Thirdly to teach all na∣tions, that as the decease of the former fathers did declare the certainty of the time, in which euery man is to die; so these fa∣thers by their conceptions which are named, doe teach and point out a certaine time of euery mans comming into the world, not soo∣ner nor later.
Next in order, I pray you, set downe the continuance of the third Obseruation or Age.
The third Obseruation lasted 505. years, which I plain∣ly proue by the Stories of these thrée holy Fathers, or Patriar∣ches; to wit, Abraham, Isaac, and Iacob.
Abraham begat Isaac, when he was a 100. yeares old.
Isaac begat Iacob, when he was 60. yeares old.
Iacob with his household came into Egypt, in the time of famine,* 1.41 when he was iust 130 years
Iacob and his séede con∣tinued there 115. years
Lay all together, and it ariseth as I said before, to 505. yeares.
Now set me downe the continuance of the fourth Obser∣uation, to wit, from the going of Is∣rael out of Egypt, to the building of the Temple.
It ariseth to 480. yeares, which is to be seene by the yeares wherein these religious men ru∣led and gouerned the people of Israel, from their deliuerance out of Egypt, to Saul, the first king, who were in number 17.
| Rulers. | Years. | Chap. & Vers. | |
| 1 | Moses | 40 | Deut. 1.3.29.5. |
| 2 | Iosua | 40 | |
| 3 | Othoniel | Iudg. 3.2. | |
| 4 | Ehud and Shamgar | 80 | 3.20. |
| 5 | Deborah Barak | 40 | 5.3 1. |
| 6 | Gedeon | 40 | 8.28. |
| 7 | Abimeleck | 3 | 9.22. |
| 8 | Tola | 23 | 10.2. |
| 9 | Iair | 22 | 10 3. |
| 10 | Iephthe | 6 | 10.7. |
| 11 | Abesin | 7 | 12.7. |
| 12 | Elon | 10 | 12.8. |
| 13 | Abden | 8 | 12.11. |
| 14 | Samson | 20 | 12.13 |
| 15 | Eli | 40 | 1 Sam. 4.18. |
| 16 | Samuel | 14 | |
| 17 | Saul | 1 K. 12.11 |
Hereunto you must adde 18. yeares to Iudge Eglons op∣pression.
You must adde the Medianites oppression, full seauen yeares.
You must adde also to the Philistins oppression 18. yeares,
and you must adde hereunto three yeares of King Salomon.
Now cast the whole, and you shall finde my reckoning accor∣ding as I said, 480.
How many yeares were there betweene the building of the Temple, and the captiuitie? which is the fift Obseruation.
You shall finde the ac∣count to be 432. yeares, which I finde by the seuerall yeares of the raigne of the Kings of Iudah in Ierusalem.
| Kings. | Yeares. | Chapters. |
| Salomon | 37 | 2 Cro. 9.30. |
| Rehoboam | 17 | 2 Cro. 12.13 |
| Abias | 3 | 1 King. 15.2 |
| Asa | 41 | 2 King. 9.10 |
| Iahosaphat | 25 | 2 Cro. 20.31 |
| Iehoram | 8 | 2 Cro. 21.••. |
| Ochosias | 1 | 2 King. 8.26 |
| Athalia | 7 | 2 King. 11.1 |
| Ioash | 40 | 2 King. 14.2 |
| Amaziah | 29 | 2 King 15.2 |
| Azariah | 52 | 2 Kin. 15.33 |
| Ioathan | 16 | 2 King. 16.2 |
| Ahaz | 16 | 2 King. 18.2 |
| Ezechias | 29 | 2 King. 21.1 |
| Manasses | 55 | 2 Kin. 21.19 |
| Ammon | 2 | 2 Kin. 22.1. |
| Iosias | 31 | 2 Kin. 23.31 |
| Ioachas | 3 Mont. | 2 Kin. 23.36 |
| Ioachim | 3. Mont. | 2 King. 24.8 |
| Zedechias | 11 | 2 Kin. 24.18 |
Now make your Addition your selfe, and you shall finde 432. yeares, as I said.
Declare vnto me, the conti∣nuance, or time of the captiuitie in Babilon, which is your sixt Obser∣uation.
From the beginning of the captiuitie in Babilon,* 1.42 vnto the end thereof, are 70. yeares, according as it was foretold many yeares before, by Ieremy
the Prophet. The truth hereof in experience fals out by the raigne of thrée kings or Monarches, vnder whom they were captiua∣ted for that time.
| Nabucadnezer | 45. | yeares. |
| Euilmeredech | 30. | |
| Baltashar. | 3. |
The odde yeares are inuolued in Zedechias raigne and Nabucad∣nezers, before the second Capti∣uitie.
There remaineth for you to set downe the age or continuance of the seauenth, and last Obseruation, to wit, from the end of the captiui∣tie, vnto Christs most sacred incar∣nation.
The sum thereof rightly reckoned, ariseth to 590. yeares, after this manner. There was thrée goings forth of the people from Babilon. The first was, vp∣on the proclamation made by
Cirus, King of Persia, who en∣ioyed the Crowne of Babilon, from which time vnto Artaxerxes Long-hand, was 115. yeares: euen then Daniels seauen seauenties, or seauenty wéekes began, which by the Romane computation is 490. yeares. But by the He∣brewes computation, reckoning by the moone, it is but 475. years: which 115. yeares, & 475. yeares amounteth iust to 590. yeares vnto Christs incarnation, as I said before.
I desire to know what me∣morable matter or stories of speciall account, are in euery of those seauen Obseruations, hauing Analogie, re∣ference, and coherence with other places of Scripture.
THe first Obseruation com∣prehends one most famous and renowmed story, or memo∣rable matter, to wit, Creation.
What stories or memorable matter doth the second Obseruation containe?
It comprehends two stories,
| the | one | concerning | the Floud. |
| other | the building of Babell. |
What doth the third Ob∣seruation containe?
It containes eight me∣morable matters of story:
| 1 | ye story of the | ten holy Fathers. |
| 2 | promise to Abraham. | |
| 3 | ••urning of Zodome. | |
| 4 | birth of Isaac. | |
| 5 | Iacob and his 12. sons. | |
| 6 | Ioseph. | |
| 7 | Pharaoh. | |
| 8 | Moses. |
What is there comprised in the fourth Obseruation?
It containes ten most memorable stories and matters of waight.
| 1 | the story of | the Passeouer. |
| 2 | Israelits enlargement | |
| 3 | Pharaoh. | |
| 4 | Israels peregrination | |
| 5 | Iosuah. | |
| 6 | Iudges. | |
| 7 | Samuel. | |
| 8 | Saul. | |
| 9 | Dauid. | |
| 10 | Salomon. |
What doth the fift Obserua∣tion containe?
It containes foure spe∣ciall stories.
| 1 | the story of the | Kings of Iudah | with their prophets. |
| 2 | Kings of Israell | ||
| 3 | Captiuity of Iudah | with their prophets. | |
| 4 | Captiuity of Israel |
What comprehends the sixt Obseruation?
It comprehends the state of the Church vnder foure sorts of tyrannicall gouernment.
| 1 | the story of | Nabuchad: Euilmeredech and Baltashar. |
| 2 | Cyrus and Darius the Persians. | |
| 3 | Alexander the Grecian. | |
| 4 | Kings of Syria and Egypt. |
The seauenth Obseruation comprehends the state of the Church, from Artaxerxes Long∣hand, vnto the reedifying of the Temple, & thence vnto Christs incarnation.
Wee will now returne to the particular consideration of eue∣ry Obseruation, and of the stories recited in them.
TEll me I pray you, before wee enter farther, who wrote the Booke of Genesis.
Moses was the writer thereof, and of the other foure Bookes next adioyning.
When did he write the same?
When hée was full forty yeares old, neare about the time that God made him Lord-Gene∣rall of his people Israel, 2414. yeares after the Creation.
How was it possible for him to write such a large discourse of things done so many hundred yeares before he was borne, so truely, so particularly, and so substantially, as if hee had seene all with his eyes, and heard it with his eares?
Indéed as you say, (rea∣soning with flesh and bloud, it was impossible) but he was spe∣cially & most highly in the fauour of God, who by the motions, stir∣rings, and instinctions of his di∣uine Spirit, did write the same, with which Spirit all other Scriptures were written: accor∣ding as it is said,* 1.43 No Prophesie or foretelling came of any priuate or publike mans motion, it came not in olde time by the will of man, but by the will of GOD. Holy men of God spake in olde ••ime as they were moued by the
holy Ghost, by meanes of which Spirit Moses was able to set downe, as is specified in the said booke, all that was spoken and done 2400. yeares before he was borne, and of all things else most profoundly, that should befall the children of Israell many hun∣dred yeares after he was buryed; yea, most directly of things that should be performed vntill the birth of Christ. The Prophets likewise doe testifie, that they spake nothing of themselues con∣cerning things to come, but as the Lord by his Spirit did in∣forme them, which they vttered in these words; Thus saith the Lord. The foure Euangelists in like manner disposing themselues seuerally to yéeld famous and re∣nowmed testimony of Christ Iesus the holy Messiah, they so agréed in their writings, though many yeares and many miles sundred them, as that their Go∣spels being compared together, they al agrée for matter of waight and substance, as if they had béen
personally present the one with the other at one time. And S. Paul writing his Epistles, al∣wayes confessed that he deliuered them nothing for matter of do∣ctrine and life, more then that which was taught him, and that which hée had receiued from the Lords owne hand directly. All which manner of writing, and forme of spéech, plainely publish∣eth to all ages for euer, the truth and dignitie of Gods word, the plainnesse thereof to some, and the profunditie therof to others.
Now it remaineth by order to expostulate vpon the Creation, which you said is one of the chie∣fest and most memorable matters in the first Obseruation: tell me there∣fore what did God create the first day?
God made all things ex∣céeding good, euen out of that which was then without any pre∣iacent matter, or out of nothing: and that not all together (which he might well haue done) but as it were by degrées, day by nay,
night after night, vpon diuine deliberation. The very title or name giuen to this book imports in effect, this wonderfull worke or creation of almightie God, whence it is called Genesis, that is to say, a begetting, generation or creation. And the first day he created that stately Element of Fire, which he gathered out of the whole masse, setting it in the heauens as a glorious Globe: whence it is said he made Light, which indéede is nothing else but a qualitie of Fire: in which won∣derfull worke hée brought light out of darknesse, as an Element impugning the former. In this day hee created those celestiall Spirits, which are called An∣gels.
What was the second work?
The second dayes worke was that liuely Element of the ayre or firmament, or as I may say more properly, that vaste or void place betwixt the earth and the clouds, which made a separa∣tion betwixt water and water,
and which giues breath and life to all liuing things.
The third day he made the Ele∣ment of water, which hée caused to retire into more proper places, which fitly according to the qua∣litie thereof, was called the Seas, to wit, a gathering toge∣ther of waters. The fourth Ele∣ment of Earth, which according to the qualitie thereof was called Dry land, was also made, and so continueth as vpon a firme foun∣dation. The generall creation of compound bodies were ordained for the inhabitants of this great element, Earth. In this general earthly creation, his Maiestie goeth forward, as from things that were vnperfect, to that which was perfecter, till at last he came to the most perfect: as from trées, hearbs, and plants, which haue onely life (whereby they grow and increase) vnto beasts, which haue an increasing and a sensi∣tiue life, and from thence to A∣dam, who hath a reasonable life with the increasing and sensi∣tiue:
which Element of Earth his diuine Maiestie stored with all kinde of commodities méete for the vse of mankinde, to be and to remaine for euer. This order of Creation vpon a sodaine view may seeme strange, to wit, that God made corne, grasse, trées, hearbes, and such like to grow, and to haue their being before ce∣lestiall bodies, as the Sunne, the Moone and Starres, whence corne, grasse, and such like, haue their growth and influence. But being rightly and aduisedly con∣sidered, the Almighty Creator shewes that increase, propaga∣tion & preseruation of all things consists onely in him and by him, and not from the vertue of cele∣stiall creatures, as men haue imagined and spoken.
The fourth day God made lights, the Sunne to rule the day, the Moone and the Starres to gouerne the night: both which are very great, that they might the better giue light to the darke earth, being so farre from the
heauens. These two great orna∣ments in the heauens doe distin∣guish betwixt day and night, the moneth from the yeare, one mo∣neth from another, and summer from winter.
The first day and night, hée created in the night fishes, in the day, birds.
Fishes were compounded of the foure elements, especially of the element of water: whence it commeth that they liue in the wa∣ters.
Birds were made of all foure elements, but especially of the ayre: whence it comes that they take pleasure in the ayre.
The sixt day and night he made all sorts of beasts, some to goe, and some to créepe, some wilde, some tame: God then made man in both kindes plurally, to wit, male and female, and yet of sin∣gle bodies, the better to helpe one another, and therefore said, It is not good for man to be alone, I will make him an helper like vnto himselfe. He was made after all
other creatures, that hée might in the beholding thereof laud and magnifie his Creator. The whole Trinitie deliberated and consulted concerning him, which he did not concerning any other creature.
The seauenth day God dedica∣ted, by his owne rest and ceasing from labour, for an euerlasting rest amongst all posterities. For when heauen and earth was fi∣nished and furnished, God said: Behold, I haue made all things, and loe they are exceeding good: Hée blessed that day, he hallowed it, and sanctified it to his owne ho∣nour and glory, and to the com∣memoration of the eternall ioy, peace, and comfort of Adam, who was fallen and risen againe in Christ Iesus. Adam rested and sanctified that very next and first Sabaoth with inuocations and offerings, &c.
Seeing that God made all things so deliberately, and (as hee said) exceeding good, why did hee afterward destroy them with the
inundations of waters?
Almighty God saw that the wickednes of man was great on earth, and all the imaginati∣ons of his heart was euill conti∣nually: the sonnes of God mar∣ryed with the daughters of men, onely because they were faire, and it repented the Lord that hée had made man: therefore he said; I will destroy man from the face of the earth.
What say you of our first father Adam and of his originall?
Adam was made or crea∣ted in the sixt day, being Friday, before the Iewish Sabaoth.
What was that breath which God infused into Adam?
It was an immortall, an inuisible, and an Angelicall, or holy, pure, and immaculate sub∣stance, incorporated in an hu∣mane body, where it became sin∣full. This great and innarrable creature so wonderfully wonder∣full, was made and framed of no∣thing, as other creatures were. As when a man makes a blast
or breath out of his mouth, it pro∣céedeth not of his nature, but of the ayre which he draweth in, & the strength of nature enforceth out, not the same, but some other: euen so, the Almightie breathed into Adam the breath of life, to wit, it came out of his mouth, not out of his nature, nor out of this ayre about vs, but euen of nothing. The naturall man cannot extinguish or decay the soule, because it hath produ∣ction, not from him but from GOD onely. As the body is the instrument of the soule, so the soule is the instrument of God.
What be the affections of the soule?
They are motions first, and then acts, eyther good or euill. There is also a custome grounded or fixed in the soule to good or euill, which hardly can be remoued.
What difference make you of Soules, or how many sorts of soules be there?
Trées, hearbs, plants, and such like, haue a soule, but it is onely effectuall for growing.
Beasts are said to haue soules sensitiue, féeling and perceiuing things present.
Man is said to haue a soule reasonable, and hauing both the former.
Doth God daily create soules as men come into the world?
It were very offensiue to affirme the same: for then wée should inferre that God in the be∣ginning, when he created all things, left something vnperfect or vndone. Though sinne posses∣sed the soule originally, the sixt day, in which Adam was created, yet God created afterwards no new, but preserued the selfe same soule by his diuine wisedome, whereby it may be said he work∣eth alwayes, and yet not after the same manner as at the first.
I remember that you said, the soule was created pure, holy, and immaculate, how came it to passe that it was so sodainly ouerthrown,
by contagion, corruption, and such like?
The breach of Gods com∣mandement was the cause of that corruption. Such is the nature of sinne, that it seazeth vpon the soule, possessing it with all fil∣thinesse, and so consequently dis∣possessing her of all former inte∣gritie. As in a sanctified and pure soule, the beames of Gods truth and clearnesse doth shine: euen so, in a soule once touched or tainted with disobedience, all de∣formities and workes of Satan will appeare. As the body fea∣reth death, and other hurtfull things: euen so, the soule that continueth in Gods fauour, not onely shunneth grosse sinnes, but also small sinnes, because they al∣so proue very pernicious.
Proue the immortalitie of the Soule.
The immortalitie of the Soule is substantially proued by the resurrection of Christ. God said to Moses; I am the God of Abraham, of Isaac, and Iacob.
Whereupon Christ concludeth that Abraham and the faithfull shall liue for euer. If our soules were not immortall, no reward to the godly, nor punishment to the wicked were to be expected. Then as S. Paul said, we of all men were most miserable. In this life the soule doth nourish the body with much care: but being fréed from the body, it nou∣risheth it selfe with diuine con∣templation.
Why did the Serpent tempt Euah, and not her husband?
As the Serpent being a most subtile creature, was a fit instrument for the Diuell, to tra∣duce sinne and disobedience into the woman: euen so, the woman being a goodly, garish and an in∣tising creature, was a fit Instru∣ment to traduce sinne into Adam, and so consequently into euery man.
How did the Serpent tempt her?
He tempted her with the promise of greater felicitie and
glory, which he effected by alled∣ging profit, and omitting the pe∣naltie. Sometimes the Diuell peruerteth Scripture, giuing it a false glosse, or a wrong inter∣pretation, as he did of that Psalme, when he tempted Christ himselfe.
Why did God so seuerely punish so small a sinne? and all man∣kinde for one mans sinne?
There were two reasons: one was to declare how loath∣some a small sinne is to his Ma∣iestie, & withall to declare that a small sin doth deface and disgrace the holy Image of God in man.
Why did God create all other creatures first, and man last?
Thereby to declare his singular mercy and prouidence, in preparing and in making all things ready, méete, and fit for man against he came, giuing no place for him, nor for his poste∣ritie to depend vpon themselues, neyther yet to be doubtfull of any thing that might satisfie the body, content the eye, and delight
the heart: for all things were ready.
Whence haue we the names, and the right vse of these creatures?
Euen from Adam: for we read that God brought euery creature; or rather euery creature came of his owne accord, being commanded of God, and presen∣ted himselfe before Adam.
How were all things made and created?
They were made euen of this word Let: as though hée would declare thereby his excée∣ding power, to whose will or Let, there was no let or stay, but all things had a present prosperous progresse.
Whereas in the creation of Adam God spake of himselfe plural∣ly,* 1.44 to wit, Let vs make man after our owne likenesse: declare vnto mee, somewhat briefly and materially, what God is; by whom, as you say, all things were so wisely ordered, so effectually performed and miracu∣lously maintained and preserued.
The Epicures, Atheists,
and such like, are compared to the Hircanian fishes, from whom comes neither good nor euill, be∣cause they are not danted with the feare of God, nor delighted with his loue. But you I finde by this, to be far otherwise min∣ded, and therefore reuerently and in the feare of his holy Maiestie, I will answere you. God before the creation was perfect, and af∣ter the creation was the same. God is vnknowne according to his essence, and infinite according to his Maiestie. He illuminateth spirituall things, he illustrateth intellectuall natures, and he is the highest amongst intelligible things. No man is able to attaine vnto the essence of a Star, much lesse of God. As a man standing vpon the shoare of the Sea, séeth not the bredth and depth of it: euen so, the Angels in heauen and the Elect on earth, may sée God really, & yet not comprehend the depth of his greatnesse, nor the height of his euerlasting essence. In regard whereof, he answered
Moses, when he desired to know what he was, with few words of innumerable difficultie, and in∣comprehensiblenesse,* 1.45 saying: I am that I am. As though hée had said; Though I did declare my selfe vnto thée what I am, yet canst thou not comprehend mée, neyther yet he to whom I send thée. When he was to comfort Abraham, and to set him forward as an example vnto all his po∣steritie, for faith and an vpright life:* 1.46 he said vnto him, I am God all-sufficient. As if he had said; Feare not, in me is all know∣ledge, all power, all mercy: euen that is my name.
What is the Word, or second person in Trinitie?
Hée is the onely naturall Sonne of the most high and eter∣nall God his Father, his Word, his Image, and Character, co∣essentiall and coequall with the Father and the holy Ghost. Hée is said to be the Sonne of God, in regard of his Godhead, and not in regard of his manhood.
Now let me intreate you to speake of his humanitie.
This diuine nature tooke vpon himselfe a reasonable soule, and an humane body of a virgin: and was made flesh as of the séed of Dauid, and of the roote of Iesse. The Godhead in no case can be said to haue any conuersion in∣to the flesh: neyther the God∣head to stand in stead of the soule, no more then that he could be turned into sinne. After his glorious resurrection, these two natures, to wit, his Diuinitie and his Humanitie, continued still distinct in substance and properties, and euer continued one and the same. And yet it is to be granted, that there was great necessitie of the Godhead in his humane action or suffe∣ring, that by the vertue thereof hée might ouercome all suffe∣rings, yea, Death and the Di∣uel. In the holy vnion or coniun∣ction of these two natures, we are to take them inseparably: euen ••ince the moment or point of time,
in which the holy Virgin con∣ceiued, being made as one person.
What vse haue wee of these two natures in one person?
It declareth the obedience of Christ, performed in the man∣hood, with innarrable wisedome, and surpassing faithfulnesse. In his wisedome, he was able to de∣liuer vnto vs, the whole will of his Father: and in his faithful∣nesse, he concealed nothing. As the Phoenix in her hot nest at Arabia is burned to ashes, and yet saith, I liue still, and old age dyeth in me: euen so, Christ, though being in his graue like one dead, yet dyeth not, but mor∣talitie dyeth in him, for the good of all men.
What be the parts of Christs mediation?
It consisteth principally of two parts: to wit, his Priest∣hood and his Kingdome. His Priesthood stands in teaching, and in doing: he is a Prophet, Doctor, and Apostle, for that he
plainely teacheth the will of his father, and saith; I call you no more seruants, because they know not what their maister doth: but I call you friends. Christ taught by Prophets, by Apostles, and by Euangelists, and him∣selfe taught by farre greater au∣thoritie then euer did any before, or after. The priesthood of Christ, and the priesthood of A∣ron being compared, wée shall therein finde two necessary parts to be considered: One is, what manner one he ought to be that entreth into this Office: The other, how it ought to be execu∣ted. The manner or qualitie of him that entreth, is two-fold: to wit; well qualified with gifts within, and well called without. He is to vs sanctification, that is, fréedome from the tyrannie of sinne: the effects of righteous∣nesse and sanctification goe al∣waies together. For immediate∣ly so soone as man is partaker of Christs righteousnesse, he is al∣so possessed with the spirit of
sanctification, which worketh mortification and viuification.
what is the third persō in Trinity?
He is said to be the holy Ghost, to wit, a diuine & innarra∣ble maiestie procéeding from the father, and the son: who in respect of his diuers operations, wor∣kings and effects, is called by di∣uers effectuall names: which be∣ing considered in their natures, they doe clearly enlarge his gifts and graces towards the Church.
It is some∣times called
What religion had these & the other holy fathers before recited, & betwixt the Creation & the Flood?
* 1.47They had the Law of Na∣ture, which was a rule of reason,
or an hidden iustice, inforcing to doe well. It was indéede the sum and effect of Gods diuine law, which was most liuely expressed in the names of those ten holy Fathers, who being linked to∣gether, makes vp a Christian Sacrifice, or an holy summe of true religion. As he is not right∣ly reckoned a man that wants reason: so hée was not then rightly reckoned to be of God, that wanted this religious rule. Saint Paul said, as the eternall power and godhead, by the crea∣tion of the world, maketh all wic∣ked men, without excuse, though they had no law: euen so men knowing the end of their creati∣on, by the law of nature, are with∣out excuse if they doe euil, though they were blinde and saw not the creation. The Gentiles, said hée, that had not the Law written, did by nature the things contai∣ned in the Law; they hauing not the law written, were a law vnto themselues: euen so the people of the old world, and others, that
sinned before the Law, perished euerlastingly: as those which af∣terwards perished vnder the law.* 1.48 Saint Paul cals the Law of nature, the Law of the minde: shewing thereby, that as the minde is such an effectuall pow∣er of the Soule, as maketh all other faculties thereof, and of the bodie to, plyable, and with∣out tediousnesse to performe matters beyond ordinary strength: euen so, by the law (being spirituall) he was vrged to the performance of all other matters and lawes which were literall, beyond all ordinary strength: And as a line Dia∣meter-wise in a Geometricall figure doth equally diuide one side from another: euen so this Law naturall diuideth equally that which is Gods to God, and that which is mans to man. Nightingales are said to con∣tend in singing, that they die in their contention: happy, say I, is he that so contends with the law of his minde, against the
law of his members: for so to die, is indéede to liue. The East gate of Sala Temple was alwaies shut and neuer opened, because the Lord God of hosts once entred by it: and as into the windowes of Noahs Arke, nothing entred but light: euen so the minde of man, wherein the law of God hath once entred, must alwaies be shut against prophane inclinati∣ons, and euer opened to diuine contemplations.
Who were enemies in those times? and who, I pray you, were they that priuately or publikely op∣posed themselues against this Law, and the professors thereof?
These were open and knowne enemies, to wit; the Diuell.
From whom issued that wicked sort of people, who so highly displeased God, that he repented him of the good he had done to mankinde.
What is there to be said concerning the Diuell?
The Angels séeing the excellencie of their creation day by day, and perceiuing that they, and all creatures else were made but as seruants to Adam; they presently vpon his creation mur∣mured, and not being content, God threw them into euerlasting darknesse. The head of these euill spirits was Lucifer. As he was more cleare and brighter then other Angels; so hée fell into a more filthy Apostacie. Hée was not euill by kinde, but of his own aduisement turned out of kinde: he fell willingly, as Adam, from good to euill, he coueted highnes, not méete for him: therefore hée was throwne into the lowest place, so that he, with an infinite number more, were depriued of their beautie and glory. They were at the first heauenly bodies, but vpon their fall, they were turned into the qualitie of the Ayre.
What signified the Arke?
It was a figure of Bap∣tisme: that as God saued Noah
and his familie by the Arke from perishing with water, and the people of Israel from the red sea: euen so the Lord saueth the faith∣full in the Sacrament of Bap∣tisme.
Why was Noah and his hous∣hold saued, and no more?
Noah found fauour with God because of the promise which God made concerning Christ, vnto Adam; and that his maiestie might be deriued, as concerning the flesh, euen from those ten ho∣ly fathers before the flood, where∣of Noah was one.
How were the creatures, by two and two, and by seauen and sea∣uen brought into the Arke?
They were brought after that manner voluntarily, and ac∣cording to the will of God, as they were brought before Adam to receiue their names: the vertue attractiue not being in the Arke, but in the will of God.
Why was the Arke so long a making?
Thereby to declare the long
patience and sufferance of God, who desired not their destructi∣on, but rather their reformation. For as Felons being in prison, that sée the Iudge come, and themselues araigned, must needs iudge that they are not long to liue: euen so the people of the old world, séeing the Arke a prepa∣ring, might haue easily percei∣ued that their destruction was not farre off. Hée gaue them an hundred and twenty yeares re∣pentance (for so long the Arke was a making) they not know∣ing of any one yeare: Yet they repented not: wherefore God ouerthrew them ineuitably.
THe second Obseruation com∣prehends the building of Babell: in which was dispersed ouer the
earth, the posteritie of Noah: tell me the manner of it.
When as the people were increased mightily,* 1.49 and were al∣together of one language: they, in the pride of their hearts, and strength of their body, enterpri∣sed to build a citie and a towre, whose top should reach vnto hea∣uen: preuenting (as they said their dispersion: But it was in vaine, because the power of God was set against them. The place was called Babell, in the Land of Shinar, which was afterward cal∣led Babilon, and signified confu∣sion: according to that which did happen by the confusion of their languages 130. yeares after the Flood. Nimrod was their ruler: He oppressed them sore, and in regard of his tyranny, there rose a prouerbe of him, to wit; The mighty hunter. He was the first hunter.
Why did God withstand their building with the confusion of their languages, and not some other way?
It was to great purpose: for hereby God seuered and sepa∣rated them farre and wide in the world, by the variety of their tongues and languages, after this manner. Noah had thrée sonnes; Sem, Cham, and Iaphet. Sem and his posteritie dwelt in Siria, in Caldea, and in Persia, be∣ing the East part of the world: whence came the Syrians, the Aramites, Chaldeans, and the Per∣sians.
Cham with his séede, went in∣to Canaan, being the South part of the world: of whom came the Cananites, the Egyptians, Ethiopi∣ans and the Arabians.
Iaphet went with his séede into the Westerne and Northerne parts of the world: of whom came the Greekes, the Medes, the Simbrians, the Germanes, the Scy∣thians, the Turkes, and the Thia∣tirians.
Into how many languages, or companies were they diuided?
Heber was a rare man, a double Henoch: hée was two
seauens from the creation. The Hebrew tongue remained in him, whence he had his name, which enlarged his glory. In his time Babel was built by the curse of Cham: thence they were scattered, ouer the world into 70. companies according to that number of lan∣guages: But afterwards they were in bondage 70. years, in that place: at this building their ages were again halfed the third time.
What say you concerning the first particular, mentioned in the third Obseruation?
There be other ten holy Fathers,* 1.50 wherin God beginneth to renew his Church, and to mul∣tiply it: ouer whom his Maie∣stie was very carefull and proui∣dent when Christ should come, as of a peculiar people: which Fa∣thers are set down in their order, whose stories are dispersed ouer the booke of God. The particu∣lars thereof haue reference, cohe∣rence, & analogie, to many other stories and particular matters, wherof I haue spoken sufficiently
in another booke heretofore. I haue set downe their names one∣ly, because you may reade their particular stories.
VVHat say you concerning the promise which God made to Abraham?
* 1.51God called to Abraham when he was in Chaldea or Me∣sopotamia his natiue countrey, when he was 75. yeares old, 423. yeares after the flood, (at which time Terah Abrahams father di∣ed, being 205. yeares old, at
Haran) whence Abraham and Sa∣ra his wife, went immediately af∣ter to Canaan, the land of pro∣mise, as the Lord commanded him.
Declare vnto me the man∣ner of the calling?
The God of glory appea∣red vnto Abraham, and said,* 1.52 Get thée out of thy country, and from thy kinred, and from thy fathers house, vnto the land which I will shew thée.
Why did God command him to forsake his Country, his kin∣red, and his inheritance, and not name the place he should goe to?
Thereby to declare that his Maiestie had otherwise de∣termined concerning Abraham: in regard whereof, his Coun∣trey, his kinred, and whatsoe∣uer else he had, was nothing to be accounted: and withall al∣mighty God did therein teach all nations the obedience that is due vnto his voyce and calling, and the faith that euery man should hold of better things, then
those which they are willing to forsake.
* 1.53How will you reconcile Moses and Stephen? the one saith that Abraham went from Haran to Canaan,* 1.54 when God called him, the other saith, that hee went from Charran.
The one and the other calleth the place Charran, and so they vnderstand it: but the La∣tine vulgar edition cals the one Haran, which is not in the ori∣ginall.
Now declare vnto me the promise that God made to Abra∣ham?
The words are these: I will make of thee a great Nation, and will blesse thée, and make thy name great, and thou shalt be a blessing: in which words God promiseth Abraham two great re∣wards, or speciall gifts. One was that he should haue a sonne, who should rise to be a mighty people, or nation, ouer whom God would haue a speciall eye, aboue all other nations.
What was the other pro∣mise, or blessing?
It was, that in his séede all nations of the earth should be blessed: in which words was Christ Iesus the Messiah closely and secretly promised.
Declare briefely the story of Zodomes burning?
After the Lord had béene with Abraham to renue the pro∣mise vnto him, concerning a Sonne, his Maiesty imparts vnto him the desolation and de∣struction hanging ouer Zodom and Gomorrha, because of their sinnes. Whereupon Abraham be∣ing moued with pity intreateth the Lord for them; whose request was heard, vpon condition, that if there were found ten righte∣ous, he would not destroy the wicked for their sakes: which ten not being found the fire came
downe from heauen, and destroi∣ed all sauing Lot, his wife and two daughters.
Why did God impart the destruction of these wicked men to him? might not he haue done it without his priuity?
Yea, God might haue done then as now,* 1.55 what he would and without the knowledge of any, sauing that Abraham was to be a great Nation, and I know him, saith the Lord, that he will command his household, that they kéepe the way of the Lord to doe righteousnesse.
What is meant by this that is said.* 1.56 The Lord appeared to A¦braham, and in the next verse, Be¦hold three men appeared vnto him as he sat in his Tent?
Therein was declared the singularity and plurality of persons in the Deity, one in thrée, and thrée in one: which the holy man Abraham manifested by their entertainment. For it is said hée saw thrée, but he reuerenced and worshipped one.
How came it to passe that Lot (hauing had such speciall fa∣uour) committed incest with his owne daughters? a double sin dou∣bly performed?
Almighty God in the vp∣rightnesse of his iustice, gaue him and his daughters into their owne wils, or rather into re∣probate mindes, to worke such vncleannesse of the flesh: shew∣ing thereby how greatly he had sinned by infidelity, when he for∣sooke the citie Zoar, which God had granted him, for feare of the fire which was round about him, but nothing neare to hurt him, and would rather depend and relie vpon his owne wits and prouision.
Rehearse briefely the story of Isaac?
This Isaac is he of whom the promise was made,* 1.57 to
Abraham his father in the chap∣ters going before, who should multiply in number as the sand at the shore of the Sea, and as the Starres in heauen; out of whose séede also Christ should be expected for. The manner of his conception, and birth, was so admirable, as did in some sort foretell and prefigure Christ. For it is said, that he was an hundred yeares old when Isaac was borne; yea, so old was he and his wife, that they had left off to be together as man & wife, which made her to laugh when the matter was moued vnto her: Neuerthelesse according to the time which the Lord God had foretold, Sarah conceiued, and Isa∣ac was born. According to which admirable conception Christ was conceiued, and according to which wonderfull birth Christ was borne: both the one and the other were performed duely and substantially, beyond the vse of reason, and beyond the vnder∣standing of all men.
What haue we to learn here∣in? to wit, by the strangenesse of I∣saacs conception and birth?
By the conception & birth of Isaac, which was not to be dée∣med in the vse of reason, all men are driuen from themselues, & as it were to abiure the expostulati∣on with flesh and bloud, when as the Lord hath giuen out his word. For howsoeuer it may séeme vnto the naturall man vn∣possible and incredible, yet to the spirituall man, who hath the eyes of faith fixed on Gods promises, the same things are easte.
It is said that Isaac was cir∣cumcised the eight day after he was borne:* 1.58 I would know of you what was meant by it?
Circumcision was a coue∣nant betwéen God and Abrahams séed. Or circumcision was called a couenant, because it signified or was a sacrament of a Couenant & had the promise of grace annex∣ed vnto it. This couenant of cir∣cūcision in the particular conside∣ratiōs therof, hath relation to the
Sacrament of Baptisme: by comparison the one doth expound the other, and by the right vse or nature of both, the latter doth abolish the former.
Declare first in some sort briefely the storie of Iacob.
* 1.59Isaac had two sons, Esau his eldest, and Iacob his yongest. This Iacob hauing gotten the blessing of his father, which by birth-right was due to Esau, he fled away into a strange land for feare of his brother; and hau∣ing nothing but his staffe when hée went ouer Iordane, was faine to lie all night in the maine fields: where appeared vnto him a vision of Angels ascending and descending vpon a ladder, and withall hée heard a voyce that said vnto him, I will not leaue thée nor forsake thée,
vntill I haue brought my pur∣pose to an end. This Iacob, by the diuine prouidence of God was brought to Haran, where Laban his Vncle dwelt, with whom he continued 21. yeares. In which time hée had gotten twelue Sonnes, and exceeding great store of goods and cattell, and then returned vnto his own land, as the Lord commanded him: and as hée trauailed the Lord appeared vnto him againe after another sort, to his com∣fort. When he came safe to his owne land, immediately he built an Altar for the seruice of the Lord.
Declare vnto me what is to be obserued in his twelue Sons?
You shal sée in these twelue holy Fathers, descending of Ia∣cob, the performance of Gods promises made vnto Abraham: for in them hée reneweth his Church, stablisheth the same, and beautifieth it with diuine cere∣monies, Sacrifices, and Sacra∣ments, to be solemnized vntill Christ
promised Messiah. Reade their stories in Gen. 49.
Declare them by their names.
| 1 | Ruben. |
| 2 | Simeon. |
| 3 | Leui. |
| 4 | Iudah. |
| 5 | Dan. |
| 6 | Nepthalie. |
| 7 | Gad. |
| 8 | Asher. |
| 9 | Isachar. |
| 10 | Zabulon. |
| 11 | Ioseph. |
| 12 | Beniamin. |
Declare vnto me the story of Ioseph?
* 1.60Iacob loued Ioseph his yongest sonne exceeding tender∣ly: wherefore his brethren ha∣ted him, and deuised to haue starued him in a pit: but when they saw Carriers passing by,
they tooke him vp againe out of the pit and sold him vnto them, who brought him to Egypt: where, in short time he grew in such fauour with the King, as that he was made Lord and go∣uernour ouer all the land of E∣gypt. By meanes whereof, Iacob his father and his brethren came and dwelt in Goshen, being the best place of the land, because of the excéeding great famine that was in all the world.
What are we to learne out of this historie of Ioseph and his brethren?
We are first to obserue the vnnaturall affection of Iosephs brethren, in hating of him when he had done them no hurt at all.
Secondly, we are to obserue their extreame cruelty in selling their brothers life as a beast, or at least as a bondslaue.
Thirdly, their wonderfull dis∣obedience, and vndutifull affecti∣on towards their old father.
What speciall profit are we to draw out of these their villanies?
Hereby is made cléere vn∣to vs the maruailous wisedome, the secret prouidence and excée∣ding mercies of God, euen in these most vile and bloudy acti∣ons of theirs. For by this means Ioseph was made a prouider for them and their father, in the time of famine: Thus God draweth good things out of the wicked actions of vngodly men, thereby to discomfort the vngodly, and to comfort the godly.
Was Ioseph raised by the King of Egypt, in respect of his learning, in respect of his Chiualrie, or in respect of any naturall matter that was extraordinary in him?
Iosaph was the yongest of all his brethren, and a man of small or no report: but the Lord was with Ioseph and shewed him mercy, and got him fauour in the sight of his Maister. Insomuch that Pharao the King, said of him, can we finde such a man as this in whom the spirit of God is? There is no man of vnderstan∣ding or wisedome like him.* 1.61
Where died Ioseph?
After he had ruled most renowmedly, 80.* 1.62 yeares in E∣gypt, when hée was an hundred and tenne yeares old, he dyed in Egypt, where he was honoura∣bly buried.
Why did hee so specially charge his brethren to carry his bones from Egypt?* 1.63 Is there in the Iudgement of the faithfull any place better then other for buriall, or for the resurrection?
There is no place better then other for the resurrection: but it was to declare his great faith in the promise that GOD made concerning the Land of Canaan, which his people should inherit according to the time pre∣fixed, as in plaine words hée vt∣tereth vnto his brethren at his death, saying; Surely God will vi∣sit you, and will bring you out of this Land, which hee sware vnto
Abraham, Isaac, and Iacob.
How came it to passe, that there was another King in Egypt called Pharaoh?
It cannot be but there were many Kings in Egypt, af∣ter the decease of the King that fauoured Ioseph, whiles Israell continued in Egypt. The Em∣perors of Rome were alwayes called Caesars, the Kings of Per∣sia were called Artaxerxes, and so the Kings of Egypt were al∣wayes called Pharaohs.
Why did Pharaoh so enui∣ously and so hatefully deale with Gods people?
Because he saw that they were like to grow great, and to be mightier then hée.* 1.64 Therefore he said vnto his Nobility, Come, let vs deale wisely, lest when they be multiplyed, they ioyne with our enemies.
How did the King preuaile with his policie and deuise against Gods people?
So he preuailed, that by how much he vexed them, and
sought by all meanes to diminish them, by so much the more they multiplyed, and grew to be a great nation.
Who were parents to Moses?
Amram the Leuite was his father, & Iochebed the daugh∣ter of Leui was his mother.
How came hee to be called Moses?
Pharaohs daughter found him throwne out neare a riuer in a basket,* 1.65 for the auoyding of her fathers bloudy lawes: then shée tooke him for her owne, and cal∣led him in her Egyptian lan∣guage Moses, signifying accor∣ding to the Etimologie thereof, deliuered out of the waters. Wher∣in was the prouidence of God.
How befell it that the Kings daughter should haue the nourish∣ing of him, in the hands of his owne mother?
It cannot be that it was any way imagined or deuised by the Kings Daughter, or by his Parents: but it was the diuine prouidence of God that the Mo∣ther should throw him there, and that the Lady should come there to bathe her selfe, euen at that time, and at no time else. And it was the prouidence of God, that his owne sister should be there to deliuer the childe to be nourished by his owne Mother at the Kings Daughters commande∣ment.
How long continued Moses vnder this Ladies gouernment, and in the Kings house?
Vntill he was full forty years old.
Why did he depart from the Kings daughter, and from the Kings house, being farre more royally maintained then any of his Na∣tion, was it not a tempting of God?
He being a godly man was often vexed with their prophane∣nesse, and heathennish impietie:
therefore he departed from them, and refused to be called Pharaohs daughters sonne,* 1.66 choosing rather to suffer aduersitie with the chil∣dren of God, then to enioy the pleasures of sinne for a season.
How did Moses preuaile in so great a message, with so great a King, and himselfe being a meane man?
He must néedes preuaile excéeding well,* 1.67 because the hand of almighty God was with him: as appeared by the signes and wonders that he wrought vpon Pharaoh, and vpon his people, by the plagues also that were poured out vpon the beasts of the land.
Why is it said that God har∣dened the heart of Pharaoh? If God hardened his heart it was no maruel though he would not let the people goe vnder the conduct of Moses, to wander the world hee knew not whither.
God is said to harden the heart of Pharaoh, not because hée did withdraw his graces from him, but because indéed God did
not giue grace vnto him, by the which he might be qualified in heart, and obedient in spirit vnto the will of so great a Comman∣der. And after this manner the hearts of all the reprobates are set and inueigled against God, and against his people, & therein they are authors of their owne deaths.
WHat was the Passeouer?
* 1.68It was a Lambe, that indéed was killed and eaten ceremonially by the people of Is∣raell, onely at the commande∣ment of the Lord, the night be∣fore they went out of Egypt, and which was to be continued vn∣till Christ, who was the true substance thereof. This hath re∣ference, analogie, and coherence in many particulars with the Sacrament which our Sauiour Christ did institute the night be∣fore
his death: and thereby you shall sée how the one expounds the other: and how the latter doth expound the former.
Declare vnto me the manner of it briefly:
Iacob the Father of the twelue Patriarches,* 1.69 came into Egypt by reason of famine, (when as his owne sonne Ioseph ruled the land vnder Pharaoh) and brought with him onely 70. persons: but 215. yeares after, when they went out of Egypt,* 1.70 they were in number sixe hundred thousand men on foot, beside wo∣men and children: & they did as Moses commanded them in as∣king of the Egyptians iewels of siluer, and iewels of gold, and raiment: and immediately after they had eaten the Passeouer, they
went their way out of Egypt. And Moses commanded the peo∣ple to dedicate that day in which they were deliuered from Egypt, for a remembrance,* 1.71 that GOD might be honoured. God guided them in their way towards Ca∣naan, by a cloudy pillar in the day, and by a pillar of fire in the night: not the next way, which was but forty dayes iourney, but by the way of the Wildernesse, which was forty yeares iourney.
Moses saith in Genesis, and in Deut. that 70.* 1.72 persons came to Egypt and no more: how comes it to passe that S. Luke saith, that there came 75. persons? and how can you reconcile them?
S. Luke speaketh not ex∣actly of the time in which they came into Egypt, but rather of the time of Iacobs continuance in Egypt: therefore hée taketh a large scope in his computation, to make vp his number of 75. persons, to wit, by reckoning Er and Onan who dyed in Canaan, and Manasses and Ephraim, the
sonnes of Ioseph, being already in Egypt, with the Patriarch Ia∣cob himselfe: and thus Moses and Luke are reconciled plainely.
How can it be said by Moses,* 1.73 that the people of Israel were but 215. yeares in Egypt, whereas Saint Luke saith, they were 400. yeares there?
The 400. yeares must néedes beginne when the seede of Israel was first in affliction vnder Ismael, who at the birth of Isaac was reiected and cast out: so it fals out right, and not other∣wise.
How can this act of Gods people be allowed or tollerable, to wit, that they should borrow the E∣gyptians goods, and so carry them away deceitfully?
The people of Israell in∣déede had iewels of siluer, and iewels of gold, and rayment of the Egyptians, but not as bor∣rowed and lent. For thus said the Lord:* 1.74 I will make this people to be fauoured of the Egyptians, so that when they goe, they shall not
goe empty:* 1.75 For euery woman shall aske of her neighbours Iewels of siluer, Iewels of gold, and raiment, and put them on their sonnes and daughters, and so shall you spoyle the Egyptians: Thus the people Israell were charged to doe, by Moses their gouernour, and this charge hee receiued from the Lord, and they did accordingly. So thus you sée plainely, how God disposed of his owne goods, to his owne special people: which was iust in him, and holy obedi∣ence in them.
Why did God lead the peo∣ple as it were round about, and not the next way to Canaan?
* 1.76God himselfe answereth it thus: because the Philistines being a fierce, and a most sauage cruell people, who would haue spoyled them by wars, & because they might not be discouraged thereby, therefore the Lord sent them the farther way about: and withall because in their iourney thorow the wildernes they might sée the wonderful works of God,
miraculously féeding with bread from heauen, with water out of flint stones, and preseruing them from the rage of wilde beasts.
Declare vnto me the story of Pharaohs drowning briefly.
When it was tolde the King that all Israell was gone out of his land,* 1.77 he was in a great wrath, and therefore he tooke 600. chosen chariots, and all the chariots of Egypt & Captaines, ouer euery one of them, and ouer∣tooke the hoast of Israel, as they were camping by the great Sea. The people of Israel being ex∣céedingly afraid at his comming, cryed out vnto the Lord, and murmured against Moses: And Moses being a faithfull man and valiant, encouraged them, say∣ing; Stand stil, feare not, behold the saluation of the Lord, which he will shew to you this day. For the Egyp∣tians whom ye see this day, yee shall
neuer see againe: the Lord shall fight for you, therefore hold your peace. And the Lord said vnto Moses; Stretch out thine hand with thy rod vpon the Sea, and diuide it, and let the children of Israell goe on dry ground thorow the middest thereof. And so Moses did as the Lord commanded him, and the sea ranne together in heapes, or as bankes on both sides, so as the people of Israell went ouer dry shod: and the Egyptians sée∣ing them passe pursued after them, and were all drowned: For at the commandement of the Lord, the Seas returned in the former place.
What shall we learne out of this?
There are many things well worth the marking, speci∣ally thrée things: First, his di∣uine prouidence in preuenting the slaughter of his people Is∣rael by the Egyptians, who fiercely followed after them.
Secondly, that he vseth to tempt and to try his owne people
how they will behaue themselues in dangers.
Thirdly, it did declare the om∣nipotent power of Gods glori∣ous Maiesty, mastring and ouer∣ruling the raging Seas, hurling them on heapes this way and that way, as he would, opening and shutting, dispersing and ga∣thering together to the preserua∣tion of his holy people, and to the vtter destruction of the wic∣ked. Wherein is shewed that how great soeuer the power and deuises be against the Church or any part therof, it auails nothing.
Concerning the 42. standings, stations, or habitations of the people Israell, as they trauelled in forty yeares space towards Canaan. Which progresse or iourney of theirs serueth very well to direct a mans memory, in all things that were done during that time: whereof some of them
were pleasant, and some vnplea∣sant. And also it serueth to put vs in minde of our trauell or pe∣regrination towards the land of the liuing. Some of which stan∣dings, stations, or habitations, (being Emphaticall) I will set downe with their deriuations, and what was famously done in euery of them.
What is the first Standing or place of their Habitations?
The first place where they rested is called Ramases,* 1.78 which signifieth wormes meate: giuing vs to vnderstand, that such is the nature of mankinde; to wit, subiect to corruption and to perishing, that trauel towards the celestial kingdome of heauen: and therefore he that will haue a prosperous progresse, must whol∣ly depend vpon the power of God. Here the people of Israell did eate the Passeouer, being gir∣ded about, hauing staues in their hands, and shooes on their féete, the 15. day of the moneth Abib at euening, which moneth was part
of Aprill and part of May, accor∣ding to the computation of the Hebrewes. And it was called the first moneth of the yeare, which pointed vnto the time of the yeare in which Adam fell, and in which Christ should die. This Passeouer had relation to the promised Messiah Iesus Christ, who iust according to this time in which Adam fell, should be sacrificed for the sinnes of those that did expect for him in the flesh by faith. They did eate it being girded about, with slaues in their hands, and hauing shooes on their féet, signifying constan∣cie, and all readinesse to goe for∣ward euen vnto the end, nothing estéeming the oppositions of men, the temptations of the Di∣uell, neyther yet the rebellion of their owne hearts.
What is the second Station or Standing?
Succoth, which signifieth poore cottages, shewing thereby as is our nature or continuance of body in this life, so is our
habitation, to wit, poore and naught worth in comparison of our eternall habitation. Sixe hundred thousand men besides women and children came to this place: of which great multitude none entred into Canaan by rea∣son of vnbeliefe, but Iosua and Caleb. And hereby men are taught that poore and beggarly are all things of this life in comparison of things immortall in the life to come. And withall here is de∣clared that many thousands séem by words and by workes to séeke after the Kingdome of heauen: but very few shall obtaine it and possesse it, thorow the want of faith.
* 1.79Marah, which signifieth bitter∣nesse. It might well be so called, for all the waters were bitter in that place, which made them to murmure against Moses, saying; What shall we drinke? but he cryed vnto the Lord, and the Lord shewed him a trée, which when he had throwne it into the wa∣ters, they were swéet.
What is the sixt place or Sta∣tion?
Elime, signifieth strong hearts. There God cheareth and comforteth them, wishing them as it were to be strong and of a great courage: for then they were brought from those riuers and wels that were bitter, to this place, where was 12. fountaines of cleare and pleasant waters, which did as it were, point out aforehand, and giue knowledge of 12. Apostles that should giue testimony of Christ. There also were 70. Palme trées, which gaue them to remember, of 70. soules that came to Egypt. After this sort God vseth to refresh and to comfort the weake and wearied in soule.
What is the seauenth place?
Sin, which signifieth thor∣nie. There were thornes, bram∣bles and bryers, according to the signification thereof: thereby shewing that in our progresse towards the holy kingdom, there are many oppositions and lets.
* 1.80Rephidim, which signifieth temptations. That place might well be so called, because God did there tempt and proue their faith and patience: for in that place there was no water. There indéede they declared themselues to want both faith and patience: for they contended with Moses, and said, Giue vs water that wee may drinke: And Moses said vnto them why contend you with mee? Wherefore doe you tempt the Lord? And Moses cryed vnto the Lord saying; What shall I doe vnto this people, for they are rea∣die to stone mee? And hée tooke the rod wherewith hée had smit∣ten the riuer, and hée smote also a great rocke, and thence gushed out great streames of pure wa∣ter in the sight of them all. Thus almighty God vseth to proue & to tempt his people with many mi∣series, & specially with the want of bread and drink after plenty of both: shewing hereby that there is no meanes to get supply, but only in Christ, the rocke, from whom
issueth abundance of all things.
What is the twelfth Habita¦tion or standing?
Mount Sinai, signifying,* 1.81 euerlasting temptation. There the mighty Maiestie of God shewed his power and glory, with feare∣full voices, with sounds not vsu∣all, with earthquakes smoake & fire: insomuch as that the people not daring to come neare the Mount, he called vnto Moses, to whom he gaue his lawes, written with his owne finger in two ta∣bles of stone. After this manner (although not in forme and fa∣shion, yet in effect) most admira∣bly did the Lord deliuer and publish the Gospell vnto the A∣postles, to wit, with a rushing or noyse, that was extraordinarie, with a mighty whirlewinde, which was not vsuall, and with tongues set as it were with fire.
I pray you tell me yet more largely concerning this Law giuen by God himselfe.
This Law Morall is that which almighty God deliue∣red
vnto Moses, to the end that he should deliuer the same vnto the people Israell. It compelled obedience, therefore it was called a precept. Euery mans conscience was to yéeld vnto it, therefore it was called truth. It instructed all men, therefore it was called doctrine.* 1.82 As a wife is in subiecti∣on to her husband so long as her husband liueth: euen so Israell was to be in subiection vnto this Law, so long as Christ liued. And as an Heyre that is Lord of all,* 1.83 while hée is a childe, differeth not much from a seruant, but is vnder Tutors and Gouernors: euen so, Israell, though heyres by promise, were vnder the law, as vnder Tutors, vntill Christ came. As Adam, by disobedience became subiect to death: so they by obedience to the Law, became subiect to life, not by the Law but by Christ. As the Estridge sée∣meth to flye, when indéede shée flyeth not: so righteousnesse sée∣meth to come by the Law, when indéede it doth not. And as the
vse of a Watchman is to giue knowledge of the enemie, so this Law is to giue knowledge of sinne, who is an enemie. Wée know that a Master teacheth and trameth vp children in na∣turall things, vntill they come to strength and knowledge to liue in the world of themselues: euen so, this Law teacheth and traineth vp young and olde in holy duties, vntill they come to full strength in Christ to liue eternally.
What vse was there made of this Law?
Out of this Law was de∣riued or originally taken, the Iu∣diciall Law, which is an humane Iustice, disposed with good and vnderstanding words, without contrarietie and with the abilitie of the subiect. It enforceth a re∣straint of sinnes against God: and it commandeth the perfor∣mance of those duties towards the brethren, which they would haue done to themselues. It ap∣poynts directly to euery man his
owne, and his proportionable re∣ward according to Iustice and equitie.* 1.84 It was the same in ef∣fect as the Law of Nature. Mo∣ses ordained many particular Lawes of this qualitie.
| 1 | For | Apprehensions. |
| 2 | Iudgements. | |
| 3 | Executions. |
Against whom was this Law iudicial in force and effect, and how long?
Against the Iewes onely then and thenceforth, whiles they liued in Tents and Taberna∣cles: and also vnto the captiua∣ting thereof. It is abrogated from them that liue vnder the Gospell, sauing for the substance and the end. The forme and qualitie remaineth yet in the con∣science and discretion of Christi∣an Princes: but so, and after that sort, as the maker thereof may be knowne to loue and feare God, and to desire the eternall good of his Subiects.
Of which,
Some did be∣long to the
All these and the rest had their release and discharge vpon the sacrificing of Christ the perpetu∣all Aaron, according to the order of Melchisedech. As one day ta∣keth away the credit of another, and one straine of Musicke ex∣tincts the pleasure of another: euen so, the Gospell taketh away the credit of the Law: and the present sight of the glorious substance of Christ, the long delayed vse of shadowes. Wee are not bound to Ceremonies, as the Iewes were, but to Ie∣sus Christ, who is to be wor∣shipped in spirit and truth. As Mercury by his eloquence sub∣dued men, and reclaimed them from their Barbarisme, and
Orpheus by his Musicke subdued wilde beasts: euen so, Christ Iesus by his glorious Gospell, hath reclaymed men from the Law, and by his blessed Spirit hath reduced them from sauage∣nesse vnto his most blessed will and pleasure.
What speciall obseruations must I vse in the reading and vnder∣standing of the Naturall, Morall, and Iudiciall Lawes?
These eight obseruations will very well serue you, by way of interrogations.
| 1 | the | person of him that gaue it. |
| 2 | persons to whom it was giuen. | |
| 3 | time when it was giuen. | |
| 4 | place where it was giuen. | |
| 5 | manner how. | |
| 6 | punishments that were inflicted. | |
| 7 | executioners. | |
| 8 | continuance. |
Iotbatha, the next station, signi∣fieth, a turning away. So it might
be well called: for there Moses was in danger of his life amongst the people, by the turning away, or rebellion of Corah, Dathan,* 1.85 and Abiram, with other their as∣sociates.
Salmonah, signifieth a shadow, or a portion, or a shadow of a portion. Thereby was plaine∣ly shewed to the people of Isra∣ell, what proportion or inheri∣tance should be giuen them by vanquishing the heathenish Ca∣nanites, who inhabited those parts of the world. The peo∣ple Israel were faine thorough the Kings cruelty, to trauell round about the kingdome of Edom, before they could come againe into their way to Cana∣an: in which iorney they were ex∣céeding weary, and therefore they did murmur againe at Moses: which made the Lord to plague them with fiery Serpents in that place. But when they re∣pented he eased them; yea, hea∣led them by looking vpon a bra∣sen Serpent. Thence they
went to Moab, which signifieth, the Father, shewing thereby that Moab was begotten in In∣cest by Lot, on his owne daugh∣ter: of whom came those wic∣ked Moabites that alwaies per∣secuted Israell, and fell to Ido∣latry. They committed whor∣dome with the daughters of Ma∣dian. There Balack hyred Ba∣lam.
What Law, or what reli∣gion had the people of Israell, in those dayes, mentioned in the booke of Leuiticus?
They had two lawes, to wit;
Iudicall and Ceremoniall deriued of the Morall which was giuen on mount Sinay.
What is the Iudicall Law?
The Iudicall Law is an humane iustice, deriued out of the Morall, or diuine Law, disposed with good and vnder∣standing words, without con∣trarieties, and with the ability of the subiect. It inforceth a
restraint of sinnes against God, and the performance of those dueties towards the brethren, which they would haue done to themselues. It pointeth direct∣ly to euery man his owne, and proportionably diuideth rewards according to iustice and equity. It is the same in effect, as was the law of nature, Moses ordained many particulars of this quali∣ty, namely; for
his Subiects. This law is not fearefull to them that doe well: but to them that doe euill, if he be not a mad man, a childe, or a na∣turall foole.
What other particular ordi∣nances was there ordained by Mo∣ses, out of this Iudiciall Law?
There were very many glorious things, that did proper∣ly appertaine vnto Christ, cele∣brated vnder earthly things, and vnder figures: All which cele∣brations and ceremonies, had their discharge, and end vpon the Sacrificing of Christ. As one day takes away the credit of another: euen so the Gospell takes away the credit of this Law, and the present sight of the glorious substance of Christ, the long delaying vse of sha∣dowes. We are not bound to ceremonies, as the Iewes were, but to Iesus Christ, who is to be worshipped at all times, and in all places, according to spirit and truth.
What speciall inuention
haue you for the reading and vnderstanding of this Iudiciall Law?
These eight obseruations will very well serue for that pur∣pose, if they be vsed by way of in∣terrogation.
| 1 | The | person of him that gaue it. |
| 2 | persons to whom it was giuen. | |
| 3 | place where it was giuen. | |
| 4 | manner how it was giuen. | |
| 5 | punishments for eue∣ry offence. | |
| 6 | executioners of this Law. | |
| 7 | time when the Law was giuen. | |
| 8 | continuance of it. |
What kinde and sort of Sacrifices were there vsed by this Law, to publish and to prenosticate Christ?
These seauen sorts: to wit;
| 1 | A | Burnt | offering | is so called, be∣cause it was burnt. |
| 2 | Meat | was an oblation of diuers kindes of bread. | ||
| 3 | Peace | takes the name of peace from the Hebrews. | ||
| 4 | Sinne | had relation to the sin of the Priests, and not the sinne of the people. | ||
| 5 | Trespas | was for sinnes committed of ignorance. | ||
| 6 | Drinke | when men wil∣lingly vowed. | ||
| 7 | Vow | was when men did curse them∣selues, if they did not this or that. |
Now I pray you deliuer something vnto me, concerning the ceremoniall Law that you spake of, contained also in this booke of Le∣uiticus?
The Ceremoniall Law consisteth of diuers rites, Sacri∣fices, and Sacraments, which
were nothing else indéede but signes, shadowes, and shewes of Christ, for to come in the ful∣nesse of time. As an Anker fast∣ned to the earth, kéepeth a Ship safe in the middest of waues and billowes of raging seas, vntill the storme be past, and that it may arriue into a wished hauen: euen so these Ceremonies staid and fastned on the promises of God, concerning Christs death, and the benefit thereof, kept the faithfull Iewes in comfort and hope, vntill they arriued in∣to the hauen of heauenly happi∣nesse. As a good sonne in all his troubles, affianceth his repose in his father: as a staffe supporteth a trauailer in his dangerous wayes: and as pillers support earthly buildings: euen so these Iewes, by faithfull obseruati∣ons and ministration of these Ceremonies were maintained, supported and defended vnto e∣uerlasting ioyes through Christ. As the blood of a Lambe doth appease the rage of a cruell
Lyon: so these Ceremonies, wherein was shedding and offe∣ring of bloud, did signifie the bloud of Iesus Christ, which should be shed to appease the rage and wrath of almighty God. We reade that nothing can bruise the Adamant, but the warme bloud of a Goat: euen so in the holy Scriptures, wée finde, though no Ceremony could bruise Belials bands, yet the blood of Iesus Christ hath bruised, and burst them into péeces. These Ceremonies were solemnised by the ten Fa∣thers before the Flood, by the ten Fathers after the Flood, and by the twelue Patriarches suc∣céeding them.
What particular obser∣uation shall I make for the better vnderstanding of this Ceremoniall Law?
There are diuers ne∣cessary obseruations: but spe∣cially these sixe, which by way of interrogation you must finde out.
| 1 | The | Tabernacle. |
| 2 | Feast dayes. | |
| 3 | Sacrifices. | |
| 4 | Sacraments. | |
| 5 | Sacrificers. | |
| 6 | Sabaoth. |
Tell me first of all, what the Tabernacle was?
The Tabernacle was a place principally dedicated for religion, whiles they were in the wildernesse, trauelling towards Canaan. It was made by the Lords commandement, of brasse, of siluer, and of gold, as an whole entire worke, or one thing to containe diuers things, but parted with va••es into thrée roomes.
What was the first roome of the Tabernacle?
The first roome was Southward, containing an Al∣tar of earth, whereon burnt of∣ferings were made by the people themselues, and also by the priests, on the Sabaoth day, and on feast dayes.
What was the second roome of the Tabernacle?
It stood Northward, it was called holy, and it was made and framed with Sethim wood, and couered with gold, that it might not rot, and that the priests might burne incense thereon, both morning and euening. There was the table of gold whereon was set the shew bread, which was not lawfull for any man to eate, but for the priests, when it was stale: and they were to supply it with new, against euery Sabaoth. In this roome were set diuers instruments which were for the seruice, and dedication of the Temple.
What was the third roome or part of the Tabernacle?
The third part of the Tabernacle was Westward, called the holiest of all, made of Sethim wood, but couered with∣in and without with fine gold. In this roome was the Arke of the couenant, which represented God himselfe. Therein were
the two Tables of the law, the golden pot, Aarons rod, and the Mercy seat, couered with Cherubins, and shadowing the Arke. This most excellent work∣manship of the Almighty, with the Arke and all the appurte∣nances, continued amongst the people of Israell, vntill the death of Eli the high priest: at which time the Arke was taken by the Philistines in a great battell, and it continued as a pilgrime, tossed too and fro in priuate mens houses, vntill the death of Saul the king, then king Dauid (being moued with the zeale of God, and being grieued that the Arke of his Maiesty was so exiled and banished) ioyned with the Leuites, the priests, and Nobles of the land, to fetch it to Ie∣rulalem.
Now I would heare what is conuenient, concerning feast dayes which you spake of?
There were diuers feasts vsed in the ministrations of the law, especially these fiue.
The feast of
Tell me briefely, concer∣ning the feast of Easter?
Easter was one of the great solemne feast dayes, in the which all the people of Israell were commanded to come vnto Ierusalem, wheresoeuer they in∣habited ouer the world; that then and there they might eate the Passeouer, in the commemo∣ration of their deliuerance out of Egypt, and also in expectation of the holy Messiah which was for to come: who in Ierusa∣lem according to that time should be the true Passeouer, or Pascall lambe offered vpon the crosse.
What was the feast of pen∣tecost?
The feast of Pentecost, or Whitsontide, was another such like feast, or holy assembly,
full 〈◊〉〈◊〉 dayes after Easter, thereby to continue the remem∣brance of that time in which God gaue them the two Tables of stone written with his owne hand, and also to haue relation by a spirituall expectation, to the abundant graces of God in Christ, which shortly after his Ascention was to be sent downe vpon his Apostles, in signe of clouen tongues.
Set me downe I pray you the feast of Tabernacles.
It was a feast of sea∣uen dayes continuance, which was solemnized for to put the people in remembrance of their estate, when they were in bon∣dage vnder Pharao, and when afterwards they were in the wildernesse without house or ha∣bitation full fortie yeares: that thereby they might be taught to endure with the greater patience, in the consideration of their bet∣ter and more continuing habita∣on which in time to come they should haue in Canaan, and
afterwards in the holy king∣dome of heauen.
There remaineth yet one more of the feasts, which you named, to wit, the feast of new Moones?
The feast of new Moons, was the beginning of euery month, in which the people were bound to offer burnt offerings vnto the Lord.
You spake vnto me of Sa∣crifices: I pray you tell me some∣what thereof, and how many kindes or sorts there be?
Sacrifices were of sun∣dry sorts or kindes, especially foure.
The first kinde was a burnt Sacrifice or oblation, which was offered by the common people, vpon the Altar, as they would, and as they were able.
The second kinde of Sacrifice was that, which the priests onely offered for the sinnes of the peo∣ple, according as euery man was able: after this manner, for the gouernors they offered a Goat.
The third, for the poore they offered a payre of Turtle doues, or two yong Pigeons.
The fourth, for other of lesse ability, the tenth part of an Epha.
What was the third kinde of Sacrifice?
The third kinde for san∣ctification or consecration of the priests, was of thrée sorts.
| 1 | a | Calfe. |
| 2 | Ramme. | |
| 3 | red Cow. |
What was the fourth kinde of Sacrifice?
The fourth kinde was a Sacrifice or oblation of reconci∣liation, or of attonement, which the high priest offered for himselfe (when he appeared before God in the holy place) vnder these speciall kindes, to wit;
You spake of Sacraments: tell mee I pray you how many Sacraments there be, the diffe∣rence betwixt the old and the new, and how I may know the dif∣ference betwixt a Sacrament and a Sacrifice?
Sacraments in the time of the Law, as in the time of the Gospell, were in number two:
Now declare the difference betwixt the old Sacrament and the New?
The old did promise Christ for to come, the new doth performe him already come. A∣gaine, the old were but figures, shadowes, and relations of things to come: The new are the very same indeede, the most perfect and most substantiall matter.
What difference is there betwixt a Sacrament and a Sa∣crifice?
In Sacrifices men offer and giue vnto GOD: in Sa∣craments GOD offers and giues vnto men.
Declare vnto me the sixt particular, to wit, of Sacrificers, who they were, and what else is fit to be learned therein?
Sacrificers were the priests, as was Aaron and his sonnes. They were men sepera∣ted, and segregated, from ill and prophane vses, to the seruice of the liuing God, appointed at the Altar, by praying, by prai∣sing, and by sacrificing for them∣selues, and for the people, in and about the Tabernacle whiles it was in vse, and afterwards in the temple of Salomon.
What is the seauenth and last particular, to wit, the Sa∣baoth?
The Sabaoth signifieth according to the deriuation thereof, rest, peace, and quietnesse.
It was precisely kept thorow out all generations amongst the people of Israel, vpon diuers and sundry expresse commande∣ments, so as neither man nor beast might be séene doing any bodily labour therein: which out∣ward rest had relation and refe∣rence to the inward affections of the Soule, wrought by the spi∣rit resting from sinne, and all prophanenesse. Therein also was an absolute representation of hea∣uenly rest, and peace of soule and of body, in the life to come. They might not gather Manna on the Sabaoth day, though it came from heauen miraculously, for the nourishment of their hungry bo∣dies; because they might be occu∣pied in a more speciall businesse, to wit, in gathering spirituall Manna, a foode for their soules. The Lord of the Sabaoth vouchsafed to dignifie the Sa∣baoth with his owne personall presence, and to make it a signe, or pledge of warrantise betwixt his people and himselfe. And this
was published first by God him∣selfe; secondly, by Moses; thirdly, by Iesus Christ; and fourthly, by the Church. This ceremoniall Sabaoth did properly point out a time publike for the mini∣stration of the Law: which im∣mediate Sabaoths instituted by Moses are of diuers sorte; A Sa∣baoth of yeares, to wit, euery sea∣uenth yeare, in which the Is∣raelites might not till nor sow. There was a Sabaoth euery fif∣ty yeare, in which was proclai∣med a generall fréedome, which yeare was called a yeare of Iubile. The Noëmian is seauen months. There is another externall and immediate Sabaoth, to wit, the Sunday or Lords day, which God appointed to his Church. There is also a spirituall Saba∣oth, to wit, an holy rest from sin, which only appertains to the elect such as of whom S. Paul speakes, who liue not after the flesh, but after the spirit: these shal enioy the celestiall Sabaoth, which is that most pure and perfect Sabaoth,
which was begun in the old Ce∣remoniall Law, continued in the new Law, and which shall be accomplished in the kingdome of heauen.
What vse or profit haue we by the Iudiciall and Ceremoni∣all lawes?
The vse and profit is twofold: one is an humbling of all sorts at the feet of God. For when our sinnes are gathered together, as it were on an heape, and the entrance into our owne vnablenesse to make a kinde of satisfaction, it must néedes strike a feare and a confusion into our hearts, and thereby prostrate vs before God. The other is the simple submission, and yéelding vp of all the functions and offi∣ces of soule and body: which is vnpossible for man to doe, be∣cause the soule doth consist of a minde, and of affections, and the minde doth consist of vnderstan∣ding, iudgement, and memory: all which are decaied, and to no purpose for the worke of our
redemption. Yea, all the members of mans body, and all the parts thereof, which should be imploy∣ed in his holy worship, doe ea∣sily and plainely bewray their stubbornenesse, negligence, and contempt.
What is the sum, or princi∣pall matter in the booke of Numbers? besides the numbring of the people, which maketh the booke called Numbers?
Moses therein setteth down diuers Lawes.
| some for the | Nazarits. | some against | fornication. |
| People. | sedition. | ||
| Leuites. | ignorance. | ||
| Priests. | incredulity. | ||
| Sabaoth. | murmuring. | ||
| Sanctuary. |
Now I desire to know, who wrote the booke of Iosua?
Iosua or Iesus the sonne of Nun carieth the title of this Booke, because he and Eliazar did penne the same. He was a most feruent follower of the faith: therefore by faith most admira∣bly he slew mighty Kings,* 1.86 euen one and thirty in number, and de∣uided their dwellings and their lands by lots, amongst the peo∣ple of Israel,* 1.87 according to the word of the Lord, many hundred yeares before. He resembled Ie∣sus Christ the ouer-ruling and euerlasting Conquerour. He was thrée and fifty yeares old before he came from Egypt, he ruled seauent éene yeares,* 1.88 he died when he was one hundred and tenne yeares old, and was buried in mount Ephraim, which was his owne limitation, border or lot.
What speciall matter haue I to marke therein?
The booke deuides it selfe by chapters, after this manner, in regard of the matter.
| From Chapter the | 1 | to chapter the | 6 | comprehending | Iosua hisstory, the story of the Spies, the story of Ior∣dan, Circum∣cision, and Passeouer. |
| 6 | 13 | the story of the Gibeo∣nites, Sacri∣ledge, the sacking of Cities, and killing of Kings. | |||
| 13 | 20 | Cities of re∣fuge, the Le∣uites porti∣on, Manasses tribe, Iosua his zeale. | |||
| 20 | 24 | Israel haue now rest, Ruben, Gad, and Manas∣ses, are sent to their in∣heritances: Iosua ex∣horts the people, and dieth. |
This booke, according to the Gréeke and Latines, is called Iudicum, because indéede the matter principall is concer∣ning the gouernment of Gods people vnder Iudges, from the death of Iosua vnto Hely the high priest, about 299. yeares: and Sa∣muel wrote it.
Declare vnto me the Iudges in their order, and by their names?
As I haue set them down: so haue you néede to be perfect in their particular stories.
Othoniel, of the tribe of Iudah, who gaue them rest 40. yeares.
Ehud of the tribe of Beniamin, who gaue them rest 18. yeares.
Deborah and Barack of the tribe of Ephraim, who raigned 40. yeares.
Gedeon of the tribe of Ephra∣im, who slew his brethren & was slaine himselfe, ruled 40. yeares.
Abimelech of Isachars tribe, 23. yeares.
Tola of Manasses tribe, 22. yeares.
Iair of Ephraim, 16. yeares.
Iepthe and Abesan of Iudah, 7. yeares.
Eglon of the tribe of Zabulon, who ruled 10. yeares.
Abden of the tribe of Manasses, who ruled 8. yeares.
Sampson of the tribe of Dan, who ruled 20. yeares.
Hely of the tribe of Leui, who ruled 40. yeares.
These Iudges continued in story 450. yeares, reckoning withall the yeares of the oppres∣sors.
Who were the oppressors?
These they were by their names, and by their succession.
Eglon King of Moab, vnder whom they liued in bondage 18. yeares.
Iabine and Sisera King of Canaan vex∣ed them 20. yeares.
Madianites vexed them 7. years.
Amalekites, & they of the East, with their Captaines Oreb and Zeb.
Zeba and Zalmana Kings of Madian.
Philistines, who vexed them 18. yeares.
Ammonites, who vexed them 40. yeares.
Who wrote the Booke of Ruth?
Samuell the Prophet is said to write this Booke, because the Hebrewes doe reckon it and the Booke of Iudges as one: for Ruth liued when Deborah ruled Israell.
What was this woman, of what Nation or kindred?
Shée was a Moabitish woman, naturally descended
from Lot, who committed incest with his two daughters.
Why then is Ruth here rec∣koned and accounted, sithence she came of such an incestuous wicked man?
Shée is set forth in holy Scripture, and the Booke enti∣tuled by her name, to the open view of the world, that the Iewes might sée the calling of the Gentiles, by Iesus Christ to saluation: for he lineally des∣cended of Ruth, who was a Gen∣tile. Therein God the Father declared that hée receiued poore sinners into fauour, by reuea∣ling of the Gospell vnto them, and by vniting her and other of the Gentiles into the stocke and linage of Abraham.
What is the matter contai∣ned therein?
It containes a piece of Dauids genealogie, which by the Euangelists is translated into the genealogie of Christ: that thereby men might know Gods predestinate decrée, for the salua∣tion
of penitent sinners by Christ, who long after should be borne of sinners.
Declare vnto me I pray you, in briefe answeres, concerning the Booke of Samuel, and the Booke of the Kings.
According to the Latines there are foure Bookes, to wit, two entituled the Bookes of Sa∣muel, and two entituled the Bookes of Kings: all which foure according to the Hebrew, are only two, reckoning both the bookes of Samuel for the one, and both the Bookes of the Kings for the other. The Writers thereof (seuerally a piece or a portion) were Samuel, Nathan, Gad, A∣hiah the Shilonite, Iddo the Seer, as may appeare by these words;* 1.89 The acts of Dauid are they not
written in the Booke of Samuel the Seer, in the Booke of Nathan the Prophet, and in the Booke of Gad the Seer?
What was this Samuel?
Hée was the sonne of Elka∣nah an Ephrahite, whom Hannah his Mother obtayned at the Lords hands, by prayer, when she was in reproach amongst all Israell by reason of her barren∣nesse. She dedicated him to the seruice of GOD in the Tem∣ple, who proued a most faith∣full and a most constant Pro∣phet of the Lord vnder King Saul.
What doth the first Booke of Samuel containe?
It principally containes the story of King Saul.
What doth the second booke of Samuel containe?
It containeth principally the story of King Dauid.
These three Kings, to wit, Saul, Dauid and Salomon, who by succession held the famous and re∣nowmed kingdome of the He∣brewes, when it was yet whole and entire, I would pray you to set mee downe their stories particularly.
It is true: these Kings in their time, were the most re∣nowmed of any that euer fol∣lowed after them, and they were the first that euer was ouer the people of God.* 1.90 Saul was the son of Kish, of the tribe of Beniamin; which was a great prerogatiue to that tribe, being the least and the last. By séeking of his fa∣thers Asses which went astray, hée came by Gods prouidence vnto the place where Samuel the Lords Prophet dwelt. Samuel séeing him, and knowing Gods will concerning him, hée enter∣tained
him amongst the best of the people, and the next day he annoynted him King ouer the people of Israell: and because it should not séeme incredible, hée gaue him thrée speciall tokens, by the which hée should know that the Lord God had so ap∣pointed: all which tokens came to passe that same day. Samuel ha∣uing also assembled the people, he told them that the Lord had appointed them a King, euen in his wrath, because they refused to be guided and gouerned by him, and he presented Saul before them: at which time they cryed and said, God saue the King. And immediately Samuel hauing de∣clared what dutie did belong vnto the King from his subiects, the Lord touched the hearts of a band of men, who hereupon followed the King to the wars against Nahash the Ammonite, in the behalfe of Iabesh Gilead that desired helpe of the Is∣raelites. The spirit of the Lord came vpon Saul, & he was turned
into another man, that is to say, hée by the same Spirit became more wise, and more heroically valiant, then hée was before, and in qualities méete for a King.
How came it to passe, that Saul was sent to seeke the Asses? His Father being a man of great re∣putation and riches, hee had many others no doubt to send.
It was the diuine and secret prouidence of God, that the Asses went astray, and that Saul should séeke after them, whereby he might be brought as it were by the hand, vnto the place where Samuel was, and for that purpose which his holy Maiestie had determined. That which Almighty GOD hath done herein, was not to declare vnto men what hée could doe, but what hee would doe, for the better stay of faithfull men vp∣on his promises and prouidence, and withall to teach all men, that when any matter happeneth to the good of the godly, hée
should not attribute it to his owne endeuour or paines, nor yet to the fayned Gods, as by Fortune and Chance: but euen by a secret diuine rule, bringing great and mighty things to passe by weake and small meanes. And that the very guiding ••and of GOD was in it, appeares plainly: for God told Samuel, ••ay∣ing; To morrow about this time I will send thee a man of Beniamin, named Saul, him shalt thou annoynt to be gouernour ouer my people Is∣raell.
Why was God displeased with his people of Israell for asking a King, sithence they had none?
Almighty God was not angry with them simply for as∣king a King:* 1.91 but because hée himselfe had gouerned them, and guided them alwayes be∣fore, without a King, to wit, by Patriarches, by Chiefete∣nants, and Iudges: Vnder whose gouernment they alwayes prospered so long as they obey∣ed the Lord in any measure.
And in that time in which they desired a King, they were go∣uerned by Samuel a holy man, and the Prophet of the Lord: they desired a King, euen in wan∣tonnesse and pride of heart, and not in regard of any want. Therefore the Lord said to Sa∣muel,* 1.92 Heare the voyce of the peop∣ple: they haue not cast away thee but they haue cast away mee. As though he had said, thy gouern∣ment was my gouernment, or as I commanded thée: they doe not reiect thée in this, but me, there∣fore heare them, and tell them what manner of man he shall be vnto them.
Doth God appoint ouer any Nation such kings and rulers as shall tyrannize and deale roughly with their subiects?
When as the people are not thankefull vnto him for a good King, and when they doe not humbly acknowledge the be∣nefit thereof, then hée vsually plagueth them with wicked ty∣rannous Kings.
How did Saul behaue him∣selfe towards God, hauing receiued such a speciall fauour, as to be made a King ouer such a great Nation?
After he had raigned two yeares ouer Israell,* 1.93 he did that which was euill in the sight of the Lord, to wit, in offering a burnt offering:* 1.94 which was not lawfull for any to doe saue for the Priests, vpon paine of death. Therefore the Prophet Samuel told him plainely from the Lord, that therein hée had done foolish∣ly, and that his kingdome should not continue: and so Samuel de∣parted from him in great indig∣nation, for the zeale hée bare to the Lord, and for the loue he bare to the kingdome.
Saul as we read was in great distresse,* 1.95 by reason of many thou∣sands of the Philistines that were come against his people Israell: and they by reason of Samuels long tar∣rying at Gilgall,* 1.96 were scattered and fled, saue sixe hundred men that re∣mained with the King. Therefore Saul fell to his prayers, and did offer
as hee said, a burnt Offering vnto the Lord: tell me what offence was this, as the present necessitie re∣quired?
* 1.97Saul in like manner trans∣gressed the voyce of the Lord, in keeping the King of the A∣malekites aliue, whereas hée was commanded to kill him, and in reseruing for Sacrifice, the best of the Oxen, and the best of the Sheepe, which was also directly forbidden. Out of which place I will answere your demaund or question from the mouth of Samuel the holy Pro∣phet: When thou wast little in thine owne sight, wast not thou made King ouer Israell? The Lord commanded thee to kill the Amalekites, and to let none re∣maine: Now thou hast not obeyed the Lords voyce, but hast turned to the prey: wherein thou hast done wickedly in the sight of the Lord. Rebellion is as the sinne of witchcraft, and transgression is wickednesse and Idolatry. Behold, thou hast cast away the word of the
Lord: therefore hee hath cast away thee. Hereby you may sée that sinne or transgression is not rec∣koned for the smalnesse or great∣nesse thereof, with God, as it is with men: for many times small sinnes in our sights are great sinnes in Gods fight: and great sinnes in our fight are small in his sight. Men must rule them∣selues by his word, by his holy Lawes, and not according to good intents, or earthly mens di∣rections.
How did Saul behaue him∣selfe towards his subiects?
Saul enuied Dauids good report and iust desert. When Dauid returned from the slaugh∣ter of the Philistines, the women by one consent, and as it were by Gods appoyntment, met Da∣uid, crying and saying,* 1.98 Saul hath slaine his thousand, and Dauid his tenne thousand: and for this cause onely Saul was excéeding wroth with Dauid, and euer af∣ter sought to kill him: and in
the persecuting of him he slew euery of the Priests that fauou∣red him, and tooke an oath of all his subiects to betray him. It were too long to particulate his cruelties towards others his poore subiects, whom he should haue defended and maintayned.
What was Sauls end?
The Spirit of God be∣ing departed from him, and his owne heart giuen him, hée euer after followed that, euen to the wars of the Philistines, at which time hée desperately slew him∣selfe.
Next in order remaineth to speake of Dauid.
Dauid was of the tribe of Iudah, of the roote of Iesse, borne in Bethlehem. As it was
said of Ierusalem,* 1.99 Many excel∣lent things are spoken of thee, O thou Citie of God: euen so, many excellent things are spoken of Dauid. Saul being reiected of God for his sinnes, Dauid was annoynted King in his roome, by the same Prophet Samuel:* 1.100 and the Spirit of the Lord came vpon him: insomuch that though he were but a little simple man, yet hée slew Goliah that defied Israell, hée slew many of the most mighty Philistines,* 1.101 who were enemies to Saul and his people. When Saul was dead hée succéeded in the Kingdome, according to the Lords or∣dinance, and valiantly subdued mighty kings that made warre against him. Dauid renued reli∣gion & offered to build an house for the Arke of God. Dauid sin∣ned grieuously in Gods sight, therefore the Lord punished him excéedingly many wayes, and af∣terward vpon repentance he re∣ceiued him into speciall fauour.
Dauid being annointed king, and being so valiant in the warres, hauing also the fauour of the people, why did hee runne away and hide himselfe from Saul, and why did he not withstand him?
Dauid hauing Gods Spi∣rit, knew very well that hée might not resist nor rebel against Saul the Lords annoynted: and though hée were to succéede him in the kingdome, yet hée knew that he was not to enioy it before him, nor to be partner with him: and to auoid the rebellion and disorder of the people, the Lord commanded Samuel to annoynt him King secretly, lest the people should offer him helpe, and rebel∣lion against Saul. And farther, so godly and vpright in heart hée was towards the King, that when hée most iniuriously and fiercely sought to kill him in all lands, yet hée would neuer carry a thought to vse bloudy hands against his King, though many times he might haue done it. Hée
was so farre from causing any other to doe it,* 1.102 as that hée slew those that brought him word that Saul was dead.
Now impart vnto me briefly the story of Salomon the third King of Israel.
There was neuer the like King before Salomon,* 1.103 neither the like shall be after him, for his wisedome and riches. So soone as euer he put foot into the king∣dome, he loued the Lord, as the holy Ghost testifieth. Wherefore the Lord appeared vnto him, promising to giue vnto him whatsoeuer he would aske. Of al the glorious things of this life he desired nothing: but he desired wisedome, whereby hée might gouerne his people prudently and religiously: wherefore the
the Lord gaue him wisedome and riches aboue all men: both which great blessings he prin∣cipally imployed to the building of a Temple for the Lord at Ie∣rusalem, where his holy Name might be called vpon, in true re∣ligion. Hée gouerned his king∣dome all the dayes of his life quietly and peaceably.
Some calles into question whether Salomon were saued or not, because of his sinnes with so many outlandish women.
It is certaine that he sin∣ned therein excéedingly. Yet Almighty God séeing his repen∣tance, in his rich mercies for∣gaue him all, according as hée promised his Father Dauid,* 1.104 say∣ing; Hee shall build mee an house, and I will stablish the throne of his Kingdome for euer; I will be his Father, and hee shall be my sonne. If hee sinne I will chasten him: but my mercy I will not vtterly take from him.
Seeing that the fourth Ob∣seruation
doth end at the building of the Temple, declare vnto mee briefly, concerning the same.
Salomon tooke order with Hiram the King of Tyrus,* 1.105 for Cedar trées and Firre trées. He had thirty thousand men, whom hée sent to Libanon by course, ten thousand a moneth: hée had twentie thousand that bare burdens, and fourescore thousand Masons in the moun∣taines: hée had thrée thousand and thrée hundred men that ruled the workmen. The holy Ghost maketh mention that it was built in the 480.* 1.106 yeare after the people of Israell came out of E∣gypt,* 1.107 and in the fourth yeare of King Salomons reigne.
It contained thrée roomes, that were specially dedicated. The first roome was called Salomons porch or hall of the Iewes: wherein was an Altar of brasse for burnt offering. Therein was the fire of God continually main∣tained. There the common people
offered burnt offerings morning and euening, of such things as were brought. There Christ taught: there Peter wrought mi∣racles.
The second part or roome of the Temple, was called Holy, because none might enter into it but the Priests, who were ma∣ny: and they were distinguished into 24. Orders. In it was an Altar of Gold, whereon was burnt Incense for a swéet sacri∣fice, morning and euening. There were the golden Candlestickes, and the Lampes burning day and night, there were two gol∣den cups with Frankinsence, and that fine and costly vaile, which at the death of Christ was rent from the top to the bottome.
The third part or roome was called the Holy of Holiest. In it was the inner house or Oracle, made with Sethim wood and Cedar, couered with gold with∣in and without. Into this place none entered but the high priest:
and that but once a yeare, to of∣fer for the sinnes of the people. Whereby was figured the pro∣pitiation of Christ once for all. In the middest thereof was the Arke, the two tables of the Law, the pot of Manna, Aarons rod flourishing, the Booke of Deute∣ronomie, Gods oracles and his answeres. Neare thereto was an Ile that did pertaine to the Gentiles, and to all people cleane & vncleane: therfore it was called the court of the Gentiles. There was the treasurie for the poore: there the widow offered her mite. There the woman was dischar∣ged by Christ, which was taken in adultery.
What difference or oddes, I pray you, was there betweene the Temple and the Tabernacle?
Indéede if you compare the Tabernacle, the Parts, Roomes, Furniture, and Ordi∣nances thereof, with the Tem∣ple, you shall finde little oddes or difference.
The first part or roome of the Temple and Tabernacle had re∣lation, analogie and reference to the people of the old world before the floud, and thence to the gi∣uing of the Law.
The second part of the Tem∣ple and Tabernacle, had refe∣rence, analogie and coherence to the Church and Synagogue of the Iewes, with all their lawes and Ceremonies, prefiguring Christ. The which people pro∣perly did appertaine vnto God: And the shadowing of the Mer∣cie-seate signified their defence.
The third part or roome of the Temple and Tabernacle, had relation and analogie both to the Iewes and Gentiles which were to be saued, and to be brought by Election and Grace vnto the marriage of the Lambe Christ Iesus: which thing was signified by the throwing downe of the partition wall, and by the renting of the vaile. Thus the Temple and the Tabernacle,
being one in substance, and thrée in vse, may well be compared to the holy and blessed Tri∣nitie.
Where was the Temple built?
It is plainly recorded,* 1.108 that this famous building was on mount Moriah, where Adam was created,* 1.109 neare the Garden of Eden where Adam fell, where Isaac was offered, where Sem or Melchisedech dwelt, and ruled with peace and iustice, like the sonne of God. The which place was first called Salem; vpon Isaacs offering Ierisalec, and now Ieru∣salem.
Declare vnto mee briefly concerning the dedication of the Temple.
King Salomon and all the men of Israell assembled, ac∣cording to their degrées: and they brought vp the Arke of the Lord from the house of Abinadab, into the Citie of Dauid,* 1.110 which is Zion: and they brought the
Tabernacle of the congregati∣on, and all the holy vessels that were in the Tabernacle, those did the Priests and Leuites bring vp. Then hée and the peo∣ple offered vnto the Lord innu∣merably. And a cloud filled the Lords house: for the glory of the Lord was there. Toward the which King Salomon turning himselfe, and lifting vp his hands and eyes vnto heauen, desired the Lord to dedicate that place to the honour of his name, and that it might be to be com∣fort of his people that called vp∣on him in that place. And when hée had ended his prayer, he stood vp and blessed the people.
I Would gladly know the stories of these Kings and their Prophets, in their order?
First,* 1.111 you must vnder∣stand, that immediately after the death of King Salomon, the same great and renowmed kingdome of the Hebrewes,* 1.112 was diuided in∣to two parts; according as the Lord had fore-spoken. But after 490. yeares were expired, it was ioyned together againe,* 1.113 accor∣ding as the holy prophet Ezechiel had fore-told.
Declare vnto me the man∣ner of this diuision or ruine;
Ieroboam,* 1.114 the sonne of Nebat, an Ephradite of Zereda, Salomons seruant (according to the word of the Lord, by the mouth of his Prophet Ahijah
the Shilonite) had ten Tribes of Israell, that held and tooke part with him, that he should be king: who placed his seat and pallace in Samaria, and his kingdome was thenceforth called the king∣dome of Israell.
The other part of that fa∣mous kingdome Rehoboam the sonne of Salomon possessed; which was the lesser part: for onely two Tribes held with him. His seat was at Ierusalem: and his kingdome was called the kingdome of Iudah. Thus you may sée two Kings in one kingdome: which indéede is pro∣digious.
Now declare vnto mee why the whole kingdome was thus deuided, and so miserably distressed?
I will answer you with Gods owne words. Because they haue forsaken me saith the Lord,* 1.115 and worshipped Astaroth the god of the Zidonians, and Chemosh the god of the Moa∣bites,
and Milcom the god of the Ammonites, and haue not walked in my wayes, to doe right in mine eyes, and for the sinnes of Salomon.
How did the one and the other of these kings behaue them∣selues towards God?
Ieroboam,* 1.116 the king of Is∣rael, thought in his heart and said; If this my people goe vp and doe sacrifice in the house of the Lord at Ierusalem, then shall the people turne againe vn∣to the Lord, and so cleaue vnto Rehoboam the King of Iudah. Whereupon the King tooke counsell, and made two calues of gold: the one hée set vp at Bethel, the other at Dan. Whose priests hée made of the lower sort, and basest amongst the peo∣ple: and he commanded all his subiects to goe thither, and wor∣ship them, as their gods. The other part of the kingdome, that held with Rehoboam and dwelt at Ierusalem, did serue the
Lord, and worshipped him ac∣cording to the religion of their fathers.
Seeing this great and royall kingdome was so diuided, I would know what kings successiue∣ly raigned in the one and in the other. I pray you therefore distin∣guish them?
I thinke the knowledge therfore wil be very necessary and very much for your good: There∣fore I will lay them downe par∣ticularly, as they were diuided (the Kings of Iudah, by them∣selues, and the Kings of Isra∣el, by themselues) with such pro∣phets, one or more, as liued in their times.
Rehoboam was crowned king at Sichem,* 1.117 as heire apparant to Salomon, his father. All the peo∣ple, with great applaudite and gladnesse, receiued him, desiring onely some mittigation of their taxations which his father had laid vpon them. But he, refu∣sing the counsell of the old graue Councellours, and admitting of young mens Counsell, an∣swered them with words of great cruelty and disdaine. Whereupon the people answe∣red with one consent, and with great resolution, What portion haue we in Dauid? We haue no inheritance in the sonne of Ishai: to your tents O Israel: Now sée to thy owne house Dauid. Then fled King Rehoboam to
Ierusalem. And two tribes one∣ly held with him, to wit, Iuda and Beniamin. The other ten tribes held with Ieroboam and chose him to be their King. The people of Iudah committed wic∣kednesse in the sight of the Lord: they sinned as did their fathers, and there were Sodomites in the land, whose abominations they followed. Therefore in the first yeare of Rehoboams raigne, the King of Egypt came vp a∣gainst the citie Ierusalem, tooke the treasures of the Lords house, and the Treasures of the Kings house, and caried a∣way all the shields of gold, which Salomon had made. In stead whereof, Rehoboam afterwards made brasen shields. This King was one and forty yeares old, when he began to raigne: hée continued seauentéene yeares, hée slept with his fathers, and was buried in the house of Dauid.
Was it well done of the sub∣iects
so to answer their lawfull king, and afterwards to rebell as you haue set downe?
I must néedes say that they did euill in respect of their owne sinfull inclinations,* 1.118 and rebellious hearts. And yet it is most certaine that God did ac∣complish his absolute will and decrée therein, which he had spoken by his Prophet Ahijah the Shilonite: as appeares also by the retraite which the King made vpon the Lords comman∣dement, that he should not striue with them.
Who was the next King?
Abijah:* 1.119 who liued wic∣kedly in the sight of his subiects, and his heart was not vpright in the sight of God. He raigned thrée yeares, and died.
Who was the third King?
Asa, his sonne: and he did that which was right in the sight of God. For he droue the Sodo∣mites out of the land,* 1.120 and did put away Idols. So vpright
was he in the execution of iu∣stice, and so zealous in the Lords worke, that he fauoured not his mother, when she was taken with Idolatry. And though all the monuments of Idolatry were not taken away by him (because indéede hée could not) yet his heart was vpright in Gods sight, in respect of his desire and good will. Hée established religi∣on, and brought such things in∣to the house of God, as his fa∣ther had dedicated to that vse. It happened in his time, that Baasha, King of Israell, came vp against Iudah, and built Ra∣mah, so that none could goe in nor out to Asa their King. There∣upon Asa tooke great treasures and sent vnto the King of Aram, with speciall request, that hée would deliuer him and his peo∣ple out of the hands of Baasha: whereunto the King of Aram harkned, and sent his captaines, and smote diuers cities in Isra∣ell. Hereupon Baasha left Asa, and
returned. Afterwards Asa, being very old, became diseased in his féete: and, when hée had raigned one and forty yeares, he died, and was buried with his fathers.
Who was the fourth King?
Iehosaphat his sonne, who raigned in his stead. In the third yeare of his raigne,* 1.121 he and Ahab King of Israell consented toge∣ther against the King of Aram, for the winning and recouering againe of Ramoth Gilead: but Ie∣hosaphat would first know the Lords pleasure therein, from the mouth of one of his Prophets. He was fiue and thirty yeares old when he began to raigne: and raigned two and fifty yeares in the good wayes of Asa his father. He died, and was buryed with his fathers.
Who was the fift King?
Iehoram,* 1.122 the sonne of Iehosaphat: who began his raign when he was two and twenty yeares old. He behaued himselfe as the kings of Israel: he maried
with the daughter of wicked A∣hab, and liued as the house of A∣had did. Yet the Lord being mercifull,* 1.123 would not destroy Iu∣dah, for Dauids sake. So Ieho∣ram died, and was buried in the citie of Dauid.
Who was the sixt King?
Ahaziah, the sonne of Ie∣horam: who succéeded in the king∣dome. His mothers name was Athalia, the daughter of Omri King of Israell: and hée also walked in the wayes of Ahab, as did his father; being the rather drawne thereunto through his vnlawfull match in mariage. He went with Ioram the sonne of Ahab to warre against Hazaell the King of Aram: but Iehu slew him in the pursuite of Iehoram his brother in law. And he was buried in the sepulcher of his fa∣thers in the citie of Dauid.
Who was the seauenth King?
Iehoash the sonne of A∣haziah. He through the great
prouidence of God,* 1.124 was preser∣ued from Iehu, who slew all his brethren, and from Athalia the mother of Ahaziah; who also slew all the kings séede, because she might raigne ouer Israell as Quéene. But when he was sixe yéeres old, Iehosheba his Nurse (who had kept him secretly) brought him to Iehoiada the priest, who tooke captaines ouer hundreds with the guard, and gaue them an order for their pla∣ces, and what they should doe in the behalfe of the yong heire ap∣parant. And when all things were wel contriued, they brought forth Iehoash and proclaimed him king: and forth with they slew Athalia the vsurping Quéene. Then Ieho••ada the priest (being the protector of the King) went and destroyed the house of Baal with the Altars and Images that were in the Land. Which being done, the King was established, and the
subiects were quiet. He did that which was right in the sight of God, as Iehoiada the priest had taught him. For he caused a chest with a hole bored therein to be set néere the Altar: wherein such as would, might cast a piece of siluer towards the repairing of the Temple. And in short time there was found ouer and aboue the repairing, such store of money, as was sufficient to make bowles of gold, and instruments of siluer in great abundance for the Temple. At which time came Hazaell the king of Aram with a mighty army against Gath: and intending also to come against Ierusalem, Iehoash the King of Iudah tooke the hallowed things that his forefathers had prepa∣red for the Temple; and so he departed into his owne Land; where he was slaine by two of his owne seruants. And he was buried with his fathers in the ci∣ty of Dauid, after he had raigned forty yeares in Ierusalem.
Who was the eight King?
Amaziah,* 1.125 the sonne of Io∣ash, succéeded in the kingdome. This King did behaue himselfe vprightly in the sight of God, according to all which his father had done: yet the people did sa∣crifice in the high places. He slew them which had killed his fa∣ther: but not their children, ac∣cording to that which was writ∣ten: The fathers shall not be put to death for the children, nor the children for the father: but euery man shall die for his owne sinne. Afterwards hée warred with the Edomites, and slew many thousands. And not being therewith content, he also challenged the King of Israell: who answered him disdaineful∣ly. But Amaziah was wilfull, and would not be quiet. Where∣upon the King of Israell, in open field, tooke Amaziah, brake downe the wals of Ierusalem, spoyled the Temple, and the people of their treasure, and
then returned to Samaria. Ama∣ziah liued after that warre fiftéene yeares. There was a conspi∣racy against him in Ierusalem: whereupon he fled to Lachis, and the conspiratours followed after him, and slew him there, and brought him to be buried at Ieru∣salem after he had raigned nine and twenty yeares.
Who was the ninth King?
* 1.126Azariah, his sonne, was made King when he was sixtéene yeares old. He did vprightly in the Lords sight: yet because the high places were not taken away where the people offered sacrifice, the Lord smote him with Lepro∣sie vntill his dying day; and Ioathan his sonne gouerned the kingdome vnder him two and fifty yeares, and so dyed.
Who was the tenth King?
* 1.127Ioathan, the sonne of A∣zariah, immediately after his fa∣ther tooke the kingdome, as law∣full heire. He did vprightly in the Lords sight: but yet he had
not taken away the high places, whereon they burnt Intense. And then the Lord sent against him and Iudah, Rozin the King of Aram, and Pekah, the sonne of Remeliah king of Israell. And when hée had raigned sixtéene yeares, he dyed, and was buried with his fathers in Ierusalem.
Who was the eleauenth King?
Ahaz,* 1.128 the sonne of Ioa∣than, raigned in his stead. Hée walked in the wayes of the kings of Israell, and made his sonne to goe through fire, after the abhominations of the heathen: and hée offered burnt incense. Wherefore the Lord raysed the King of Aram, and the King of Israell against him. At which time he called not for Gods assi∣stance, but sent presents vnto the King of Ashur, crauing his ayde: whereunto the King of A∣shur condescended. He was twen∣ty yeares old, when he began his raign: & he continued 16. yeares
most irreligiously and prophane∣ly, and so died.
Who was the twelfth King?
* 1.129Hezekiah, his sonne raig∣ned, and ruled so religiously, so zealously, and so faithfully, as that the holy Ghost witnesseth, none was like him amongst all the Kings of Iudah, that went before him: neither were any such after him. And therefore the Lord God of heauen was with him, which made him to prosper in all things that hée tooke in hand. In his time, euen in the fouretéenth yeare of his raigne, Senacherib the King of Ashur came against all the strong cities of Iudah, and tooke them. Then Hezekiah sent vnto him, desiring him to take those trea∣sures which he had sent, and to be at peace with him and his people. He receiued the treasures, and yet neuerthelesse most tyrannous∣ly and trecherously he sent Rabsa∣keth with an huge army against him: who most blasphemously
railed at, & reuiled the King and the Lord God of heauen. Then the King of Iudah and his No∣bility went into the house of the Lord, with their cloathes rent, and with teares, to pray vnto the Lord for helpe. Then Esay the Prophet, as being sent from God, comforted them, saying; Be not afraid: for thus the Lord hath said: The King of Ashur shall returne into his owne land, and there shall be discomfited. So Rabsaketh presently returned, and found it so indéede. For the King of Aethiopia was come vp to fight against him. Neuerthe∣lesse Rabsaketh sent men with railing Letters vnto Hezekiah the King. Which Letters hée spreads open in the Lords sight, with many prayers and teares. The Lord heard him at large, and sent an Angell, which de∣stroyed the Assirian army: and as he was in the Temple, worship∣ping his idoll god, two of his owne sonnes slew him.
About that time Hezekiah fell sicke vnto death: and through his great intercession to God, he recouered within thrée dayes, and liued fiftéene yeares after, as the Prophet Esay had said vnto him. The Lord promised also to defend him from the King of Ashur. And because he might be assured thereof, he gaue him a signe in Ahaz diall of ten degrées backward. At the same time came the King of Babels sonne, with letters and a present to vi∣site him: whom he entertained very royally, and shewed him all his treasures. At which déede the Lord was angry, and sent Esay to tell him, that in time to come all his treasures and his people should be carried away captiue into Babilon. He was fiue and twenty yeares old when he began to raigne, and raigned nine and twenty yeares.
What doe you specially obserue in these foure last recited Kings; to wit,
It appeares, that al∣mighty God did specially fa∣uour them, in that hée gaue them fiue Prophets, of whom they might inquire for the Lords will.
Who was the thirteenth king?
Manastes, his sonne.* 1.130 He wrought wickednes in the Lords sight, and liued in open view of his subiects, after the abhomina∣tions of the Heathen, whom the Lord had cast out before him. For whatsoeuer his holy Fa∣thers had done to the honour
and seruice of God, he wrought cleane contrary, and gaue him∣selfe to witchcraft, sorcery, fa∣miliar spirits, and such like. He did leade the people from the Lord, and he enforced Iudah to sinne, and he shed much inno∣cent blood. Wherefore the Lord God of Israell said, I will bring an euill vpon Israell, that who so heareth it, both his eares shall tingle. I will forsake the rem∣nant of mine inheritance, and I will deliuer them into the hands of their enemies, and they shall be robbed and spoyled. Manas∣ses was twelue yeares old when hée began to raigne, and hée raigned fiue and fifty yeares in Ierusalem.
Who was the next king?
* 1.131Ammon, his sonne: such a father, such a sonne. The Lord stirred vp his seruants, a∣gainst him, who slew him in his own house. He was twenty years old when he began to raigne, and he raigned two yeares.
Who was his successour?
Iosiah, his sonne. He did vprightly in the sight of the Lord, as did his father Dauid: he turned not to the right hand nor to the left. And he tooke se∣uere order for the reformation of religion. Wherefore the Lord reuealed vnto him the booke of the Law, which was hid in the Temple. And when he heard it read (for griefe that Religion had so long béene extinguished, and the name of God abused) he rent his cloathes, and wept sore. Then he commanded his officers to inquire after the Lord by some Prophet. And they found a Prophetesse in Ierusalem, who answered them that the Lord would plague Iudah and Ierusa∣lem for their idolatry, but would spare Iosiah the King. Then he with all the Elders of the peo∣ple, went into the Temple: where he read the booke of God, with a tender heart vnto them. And afterwards he entred into
couenant with the Lord, for the people, that they should serue him all the dayes of their liues: and the people yéelded vnto it with one consent. Then did the king purge the Temple, and all his kingdome, of Baall, and of all that did appertaine vnto his seruice. He brake downe also the Altar at Bethell, and all the monuments of idolatry which Ieroboam had made. He held a Passeouer; the like was not holden since the daies of the Iudges, nor the like in any Kings dayes. Yet would not the Lords wrath be appeased towards the people, because they had so long wallowed, as it were in wickednesse. Pharao Necho king of Egypt slew Iosiah at Me∣giddo. He was eight yeares old, when he entred into the king∣dome, and he raigned one and thirty yeares He was buried at Ierusalem, in the sepulcher of his fathers.
Ieremie and Zophonie were Prophets in his time.
Who was the sixteenth king?
Iehoahaz his sonne.* 1.132 He did euill in the sight of the Lord. Wherefore he sent Pharao the king of Egypt against him: who imprisoned him thrée moneths, which was all the time of his raigne. And he did put the land to an excéeding great tri∣bute.
Who was the next king?
Eliakim,* 1.133 the second sonne of Iosiah: who was made king by Pharao Necho the king of E∣gypt, and he turned his name to Iehoiakim: the rather because he was a wicked man. Then came Nabuchadnezar King of Babell, and tooke him: but afterwards he rebelled against the King. Wherefore he sent an hoste of the Chaldeans, and of the Aramites, Moabites, and Ammonites, against Ierusalem and Iudah to destroy it, as the Lord had spoken by his Prophets. Ichoiakim was fiue & twenty yeares old, when he be∣gan to raigne: and he raigned 11.
yeares in Ierusalem, and then dyed.
Ieremy and Zophony were Pro∣phets in his time.
Who was successour to Ichoiakim?
* 1.134Ichoiakim his sonne. He was eightéene yeares old, when hée began to raigne: and hée raigned thrée moneths wic∣kedly.
Then came Nabuchadnezar the King of Babell against Ieru∣salem and besieged it: And ha∣uing wonne the Citie with great losse of bloud, he tooke the King, his Mother, and the Nobilitie, with tenne thousand such as hée liked, and carryed them to Ba∣bilon, with all the treasures of the Lords house. And Nabu∣chadnezar made Mattaniah his Vncle King in his stead: whose name hée changed to Zedechiah,* 1.135 who then was one and twentie yeares olde, and hée raigned eleauen yeares in Ierusalem wic∣kedly: insomuch that the Lord was fiercely bent against Iudah and Ierusalem, to destroy them vtterly. Hée therefore stirred
vp Nabuchadnezar againe, with all his hoast, to ransacke, and vtterly to destroy Ierusalem, the house of Dauid, and the Temple. Thus you may sée Ierusalem was destroyed thrée times.
Ieremie and Zophonie were Prophets in his time: of whom he might haue heart and knowne the will & waies of the Lord.
Now, I pray you, set mee downe (in like manner) the parti¦cular stories of the Kings of Israel (whose place and seate was at Sama∣ria) with the Prophets, one or more, as they liued.
* 1.136Ieroboam was the sonne of Nebat an Ephradite of Zere∣da, Salomons Seruant. He was a strong man and valiant. The Prophet Ahijah fore-tolde him by a signe, that the Kingdome of Israel should be diuided into two parts, and that he should be king
of the one part. Salomon hea∣ring thereof sought to kill him: which made him to flye into Egypt. But when Salomon was dead, it fell out so indéede, as you may read: for hée had ten Tribes that held with him, where as Rehoboam the lawfull heyre, and the Kings sonne, had but two Tribes. Which fauour at Gods hands might haue made him humble, and zealous after religion, but hée imagined, that if the people did serue the Lord (as they vsed) at Ierusalem, they would turne and rebell. Therefore hée made them Idols at Bethel and Dan, and ordained them priests of the inferiour sort of people, and com∣manded the people to worship those Idols for their God. Here∣in he thought to haue done wise∣ly: but the Prophet reprehended him in the open congregation, and the Lord strucke that hand of his wherewith he would haue stricken the Prophet, with such
numnesse or drinesse, as he was not able to helpe himselfe. And the Altar claue a sunder at that time, as the man of God desired. Then the King was fayne to make intercession vnto the Pro∣phet, that God would restore him his hand. And at another time, the Prophet Ahijah tolde him as from the Lord: that for the wickednesse hée had done to prouoke his Maiestie withall, there should not be left of him, nor of his generation so much as one. Dogges should eate his stocke in the Citie, and the Fowles of the ayre in the field. Hée raigned two and twenty yeares, and then dyed.
Ahijah was a Prophet in his dayes.
Who was the second King of Samaria?
* 1.137Nadab his sonne. He raig∣ned two yeares, and did that which was wicked, as did his father Ieroboam. And Baasha the sonne of Ahijah of the house
of Isachar conspired against him, and slew him at Gibbethon: which did belong to the Phili∣stines.
Ahijah and Iehu were Prophets in his time.
Who was the third King of Samaria?
Baasha the sonne of Ahi∣jah of Isachar:* 1.138 who warred a∣gainst Asa the King of Iudah: insomuch that the King of Iu∣dah was faine to hyre the King of Aram to assist him. And there continued wars betwéene Asa and Baasha all their dayes, to the great terrour and vndo∣ing of the subiects on both sides. Wherefore the Lord sent Iehu, saying; Forasmuch as I haue ex∣alted thee out of the dust, and thou notwithstanding hast walked in all the wayes of Ieroboam, and hast made my people Israel to sinne: behold, I will take away thy po∣steritie,
and will make thy house like his house. So hée dyed ha∣uing raigned foure and twenty yeares.
Iehu was a Prophet in his time.
Who was the fourth King?
* 1.139Ela the sonne of Baasha. Hée continued at Tirzah, where Zimri his seruant killed him, as he was drunke in his Stewards house, after hée had raigned two yeares.
* 1.140Zimri raigned as King in the roome of Ela whom he had slaine. He also slew all that pertained to Baasha, euen euery one that were his friends or wel-willers: ac∣cording to that which the Lord had spoken by his Prophet Iehu: because he and Ela his son had en∣forced the people of Israel to sinne against the Lord. When the peo∣ple were in campe against Gibe∣thon, & had heard that Zimri had slaine the King, & did set himselfe as king in his throne,* 1.141 they made Omri (Captaine of the hoast)
King ouer Israell. And when Zimri saw that the Citie Tirzah was taken, hée went into his Palace, and burnt himselfe and the Kings house, and so dyed. Then the people were diuided into two parts, the one halfe fol∣lowed Tibni the sonne of Ginath, to make him king: the other fol∣lowed Omri to make him king: But the people that followed Omri preuailed. So Tibni dyed, and Omri raigned twelue yeares wickedly, as did Ieroboam, and so dyed.
Who was the fift king of Samaria?
Ahab his sonne:* 1.142 who did worse in the Lords sight then all that went before him. And for the greater increase of his wickednesse, hée marryed the Daughter of the Zidonian king: who brought him to set vp Baall as a God. And thus hée continued two and twenty yeares: Hée had 450. false Pro∣phets.
* 1.143Eliah the Prophet of the Lord was in his time, and an hundred other Prophets, who laboured all that they could to conuert him. But hée neuerthelesse en∣creased in wickednesse, and slew all that called vpon the name of the Lord. Almighty God made the heauens as brasse, and the earth as iron, for the space of thrée yeares, according to the words of Eliah: insomuch as that there was a great dearth and famine: But the Lord pro∣uided miraculously for Eliah, by the hands of the widow of Sa∣repta, and by other meanes. In the third yeare the Lord sent Eliah to Ahab, who with his wife Iezabel excéeded in crueltie, killing the Lords seruants, and séeking in all Nations to finde him also. But when Eliah met the King, hée tolde him to his face, that his sinne was the cause of Gods displeasure a∣gainst Israel. Afterwards, E∣liah and the people agréed that
the God who answered by fire, (whether it were Baal or the God of Israel) the same should be taken for the true GOD from thence forth. And when the people had séene that Baal could doe nothing in the time of néede, and the great power of God so admirable, they cryed out, and said, The Lord is God, the Lord is God. And then the Lord of his mercy gaue them raine, at the prayer of Eliah. And yet notwithstanding this great worke of God by the hand of Eliah, Iezabel the Quéene sought to kill Eliah: so that hée was faine to hide himselfe, and to flye from place to place, as hée did before. But the Lord had speciall care of him. The assurance whereof was manife∣sted vnto him by the miraculous worke of God, renting the moun∣taines, breaking the rockes, and shaking the earth. Iezabel his wife caused Naboth to be slaine, that shée might enioy his Vine∣yard:
and againe, the Lord of his mercies, sent his Prophet Eliah to reproue him: that hée might repent. Afterwards Ahab was slaine in the battell with the king of Siria, and hée was bu∣ryed in Samaria: but his ar∣mour and his Chariot being washed in the poole of Samaria, the dogs licked his bloud, accor∣ding to the word of the Lord, af∣ter he had raigned two and thirty yeares.
Who succeeded this wicked King Ahab, in Samaria?
* 1.144Ahaziah his sonne: But he did worse, as the holy Ghost reports. For hée walked in the wayes of his Father, in the wayes of his mother, and in the way of Ieroboam the sonne of Nebat. And when hée was sicke, hée consulted with a witch: hée dyed when hée had raigned two yeares.
Eliah was his Prophet, through the mercy of God, from whose mouth hée might haue
knowne the minde of the Lord, but hée would not: Therefore in signe of Gods fearefull iudge∣ments, his Captaines ouer fif∣ties were destroyed with fire from heauen, at the prayer of Eliah.
Who was the ninth king?
Iehoram his sonne:* 1.145 Hée was not so wicked as his father, nor so wicked as his mother. For hée tooke away the Image of Baal, that his father had set vp: and yet hée cleaued to the abhomination of Ieroboam, which made Israell to sinne, and de∣parted not there-from. The king of Moab paid tribute vn∣to the king of Israell: but when Ahab was dead, hée refused to pay as he had done before. Then king Iehoram tooke with him the king of Iudah and the king of Edom with all their power, and went to warre against the king of Moab. And when they came to a place where they wan∣ted water, Elisha being earnestly
requested, declared vnto them what successe they should haue against Moab: and the Lord mi∣nistred vnto them a whole val∣ley of water without winde or raine: according as Elisha had said. Hée was slaine of Iehu, after hée had raigned twelue yeares.
* 1.146Elisha was in his time, who wrought many wonderfull things, for the confirmation of his zeale and faith in the Lords businesse: but it tooke no effect in him.
Who succeeded Iehoram in Samaria?
Iehu, a Captaine, dwel∣ling in Ramoth Gilead, the sonne of Iehosaphat,* 1.147 the sonne of Nim∣shi: according as the Lord had appoynted. Hée slew Iehoram and his Wife Iezabell: whose flesh the Dogges did eate, ac∣cording as the Prophet had fore∣tolde. Hée slew Ahabs Priests, and all the sonnes of Ahab, as the Lord had said. Hée threw
downe the Image of Baall, and all that appertained vnto him. Wherefore the Lord promised him that his posteritie should inherit the throne of Israel vnto the fourth generation. But yet hée continued in the sinnes of Ieroboam the sonne of Nebat, who made Israell to sinne. Al∣mighty God did then lothe the people Israell, and smote them with the sword of Hazael. Hée raigned eight and twenty yeares and then dyed.
Who was Prophet vnder this wicked King?
Elisha, who had annoynted him King vpon the Lords com∣mandement: and who was well knowne vnto him to be speci∣ally fauoured of GOD: as did appeare by his admirable workes: Of whom hée might haue learned how to frame his heart and his hands, according to right.
Who was the tenth King in Samaria?
* 1.148Ichoahaz his sonne: who liued as Ieroboam, that made the people to sin, and he departed not from his sinnes. And there∣fore the Lord being angry with Israell, deliuered them into the hands of Hazael king of Aram: who vexed them very sore, and wasted them so with the sword, as that there remayned for Ichoahaz the King, but tenne Chariots, fifty Horsemen, and of all the people but tenne thou∣sand footmen. After he had raig∣ned seauentéene yeares he dyed.
Who was the eleauenth king?
* 1.149Ioash his sonne: He also liued like Ieroboam, and so dyed after hée had raigned sixtéene yeares.
* 1.150Elisha was yet liuing: of whom he might haue learned the Lawes of the Lord. And then the Pro∣phet also dyed.
Who was the twelfth king in Samaria?
Ieroboam his sonne: And
hée did euill in the Lords sight,* 1.151 as did Ieroboam the sonne of Ne∣bat. He restored the coasts of Is∣raell from the entring of Hamath, vnto the sea of the Wildernesse: according as the Lord had fore∣told by his Prophet Ionah: who had decréed not to put out the name of Israel, though they had sinned sore. After he had raigned one and forty yeares, he dyed.
Who was the next in succes∣sion?
Zachariah, his sonne:* 1.152 Hée departed not from the sinnes of Ieroboam the sonne of Nebat. He raigned sixe moneths in Samaria, and then was slaine by Shallum; according as the Lord had said by his Prophet to Iehu, to wit, that his séede should sit vpon his seate, vnto the fourth genera∣tion.
Who was the foureteenth King?
Shallum the sonne of Ia∣besh:* 1.153 who conspired against Za∣chariah the king and slew him, and
afterward succéeded in the King∣dome. Hée raigned one moneth, and then was also slaine.
Who was the fifteenth King?
* 1.154Mahanaen the sonne of Gady, who went vp from Tir∣zah, and came to Samaria, and slew Shallum the King, and raig∣ned in his stead. This Mahanaen was a most fierce and cruell man. For hée destroyed Tiphsah, and all that were therein, and ript the women that were with childe, because they opened not vnto him. Hée exacted a thou∣sand talents of siluer from his Subiects, to giue vnto the king of Ashur for peace. He dyed after hée had raigned tenne yeares in Samaria.
Who succeeded this cursed King?
* 1.155Pekahiah his sonne: Hée also did euill in the sight of the Lord, and departed not from the sinnes of Ieroboam the sonne of Nebat, which made Israell to
sinne. Hée raigned two yeares, and then was slaine by Pekah, the sonne of Remeliah, his Cap∣taine.
Who succeeded this king?
Pekah,* 1.156 who also liued like to Ieroboam. Hée raigned twenty yeares, and then Hoshea, the sonne of Elah, wrought treason and slew him.
Who was the eighteenth King?
Hoshea the sonne of Elah,* 1.157 obtained the crowne, by treason. He did euill, but not as other kings that went before him.
THen Salmanasar king of Ashur came vp against Samaria furi∣ously, as if hée had béene the mes∣senger of the Lords wrath (as hée was indéede) and besieged Samaria thrée yeares. But when hée had gotten it, he carryed a∣way Israel to Ashur, and put them in prisons at Halah, at Habor, and in the Cities of the Medes, be∣cause they hearkened not to the voyce of the Lord, but went a whoring after their owne inuen∣tions. And the King of Ashur brought folke from Babell, and from those barbarous coasts and placed them in Samaria in stead of the people of Israell: which peo∣ple also regarded not the true God. Wherefore God sent Li∣ons and slew the wealthiest of
them. The king of Ashur hearing thereof, sent one of the Priests which he had carryed from Sa∣maria, that hée might teach the people to know the God of the country. Which Priest dwelt at Bethell, and taught them the feare of the Lord. But yet they serued their Gods, after the manner of the nations about them. So these nations feared the Lord, and serued their Images also.
What shall I obserue in the Prophesie of Ezekiel?
Ezekiel was ordayned by the diuine prouidence of God, to be a comforter of the people Is∣raell, all the time of their captiui∣tie at Babilon.
What say you concerning Daniel?
Nabuchadnezar at the time of the captiuating of Israell and the winning of Ierusalem, brought Daniell with ten thou∣sand more to Babilon: where hée proued most skilfull in the Ara∣bian, Sirian, and Chaldean
tongues; and so highly in the sauour of God, as that he could speake of secrets that were pre∣sent, and of secrets that were for to come, concerning Gods peo∣ple: and in the mercifulnesse of God became a comfortable teach∣er amongst the people of Israel, during seauenty yeares.
Why was this great and mighty nation so ruinated?
It was the wrath and high displeasure of the almighty vpon them, for their vnthankful∣nesse, for their cruelty one to∣wards another, for the con∣tempt of his lawes, and vio∣lating of his Sabaoths; as the Prophet Ieremy sets downe at large.
They were a mighty strong nation and a fierce: and they had a city, Ierusalem, which was com∣passed about with twelue hils, with three walles one within another, with gates of iron and brasse, with many Turrets, Towres, and Ca∣stles, and within the city was the
Towre of Dauid, wherein were a thousand Shields, and all the Tar∣gets of the mighty, I aske you therefore how came it to passe that they were ouercome and their Citie ransacked?
It is true as you say, in the iudgement of the most vali∣ant Souldiers of the world, they were inuincible. But this was a matter foretolde and threatned by Prophets, many yeares be∣fore: And Daniel himselfe in the first Chapter reports, that the Lord gaue them vp into the hands of Nabuchadnezar, to doe with them and with their trea∣sures what he would.
I pray you tell me somewhat concerning Babilon and Nabuchad∣nezar.
The Assirian, Chaldean, or Babilonian Monarchie succes∣siuely had 36. Kings or Mo∣narches, who ruled and continu∣ed the same, as one Monarchie, 1240. yeares. And at the death of Sardanapalus the last and worst of
those kings, Arbaces the Presi∣dent of the Medes, and Bellechus the President of Babilon, so con∣cluded together, that the whole Monarchie was diuided be∣twéene them. Arbaces was crow∣ned king of the Medes and Per∣sians, and Bellechus was crowned king of Siria and Babilon, whose Palace was translated from Ni∣niuie to Babilon, being the stron∣ger citie. Nabuchadnezar was the son of Nabuchadonosor, which was the sonne of Benmerodach, which was the sonne of Me∣rodachbaladan, which was the sonne of Asser Addon, which was the sonne of Senacherib, which was the sonne of Salmanasar, which was the sonne of Phull-Asser, which was the sonne of Phull-Belochus. This Nabuchad∣nezer, of whom you inquire, is the same that subdued the Citie of Ierusalem, burnt it, with the Temple, and captiuated the No∣bilitie.
What was signified by the
great Image which Nabuchadnezer saw?
This Image consisted of fiue seuerall parts. The first part was a head of gold: which signified the great magnificence, power, and glory of thrée Mo∣narches or Kings of Babilon, to wit:
The second part was armes and breasts of siluer, which sig∣nified the kings of the Medes and Persians, who tyrannized 130. yeares, after the end of the capti∣uitie. Of which one hundred and
thirty yeares, these kings follow∣ing raigned nine and twentie yeares.
In the twentieth yeare of the first Da∣rius, the temple was finished, being full nine and forty years in building, as Da∣niel had foretolde in his seauenty wéeks. Chap. 9.
The other kings, that made vp the 130. yeares, are these:
And at the end of these yeares, are the armes and brest of Siluer cut off: & the glory also of those kings wholly extinguished.
The third was belly and thighes of brasse, which signified Alexander the great.
What signified the legges of iron?
The fourth was legges of iron: which signified these ten Kings:
| 1 | Seleucus Nicanor. |
| 2 | Antiochus Soter. |
| 3 | Antiochus Theos. |
| 4 | Seleucus Callicus. |
| 5 | Seleucus Siranus. |
| 6 | Antiochus Negas. |
| 7 | Seleucus Philopater. |
| 8 | Antiochus Epimanes. |
| 9 | Ptolomeus Lagi. |
| 10 | Ptolomeus Philadelphus. |
These ruled cruelly; and were strong as Iron 294. yeares, vn∣to Cleopaters death, who confir∣med Herod, the Idumean king in Israell.
The fift part was féete and toes, being part of Iron, and part of Clay: which signified the same Kingdome to be partly strong, and partly broken.
What meant the King
by that great Image of Gold, which he did set vp in the plaine of Dura?
* 1.158Hée meant therein, as he expressed in plaine tearmes, and in his déedes, to make him∣selfe reputed and taken as a great God: which was most horrible blasphemy and plaine sacriledge.
Might not Daniel haue yeelded vnto the time and present necessitie, which was offered, as others did? and so haue worship∣ped the Image with his body, kee∣ping his Soule and conscience cleare, for the seruice of the true knowne Almighty?
No. He might not haue so dallied with the seruice of God, who sées and knowes all things, and whose seruice is to be performed in body and in soule. For that had béene in him blasphemy and sacriledge, as in Nabuchadnezer. He chose rather to dye a tyrannous death by con∣fessing of gods true worship, then
to liue by the denyall thereof: which he should haue done most plainely, if he had yéelded. But contrariwise, when the king per∣swaded him to yéelde as others did, he vttered thrée worthy spéeches, méete for euery Chri∣stian. The first was in these words; Behold, O King, God is able to deliuer vs. In which he declared his beliefe in the pow∣er of God. The second was,* 1.159 God will deliuer vs. In which he shewed his faith in things to come. The third was; If not, O King, be it knowne vnto thee; we will not worship the golden I∣mage which thou hast set vp. In which he declared his Chri∣stian magnanimity and holy courage.
There is mention made in the fourth chapter,* 1.160 of another visi∣on or dreame, which the King did see, to wit, a Tree, whose boughes reached to the heauens, whose branches ouerspread Sea and Land, and whose rootes were fastned in
the earth. What was signified by that?
By this Trée was sig∣nified Nabuchadnezars territories and dominions, and the excée∣ding great subiection that was yeelded vnto him of all nations, Kings and Potentates of the whole world, as was also sig∣nified by the head of gold, before recited.
What was signified by the cutting downe of the Tree, and the fastning of the rootes thereof in the earth, as with a chaine?
The holy Prophet Da∣niel saith, that the cutting downe of the Trée signified Nabuchadnezar his seauen yeares of exilement and eiection among beasts. And the fastning of the Trée by the rootes, signified that he should returne to his Palace and Kingdome, after that God had so corrected him for his pride.
Why did almighty God so
discomfort Baltashar with such a fearefull sight vpon the wall, before all such as were assembled to his ioy∣all feast?
It was no maruell that God did so terrifie him. For he and the most of his nobility rio∣tously wasted the good creatures of God, and therewith became drunken, adulterous, and sacri∣legious. For he was not con∣tent with the great abundance of plate that he had of his owne in great variety: but he would néeds drinke in his drunkennesse, out of the vessels that were brought from the Temple at Ierusalem, and which were dedicated to the seruice of God.
What was the writing and the signification?
The writing consisted of thrée words; first Mene, se∣condly, Tekell, thirdly, Vpharsin. The signification of the first word is, that God had numbred the yeares of his kingdome and finished it. The signification of
the second was, that God had considered of his conuersation, and found it not answerable to his will. And the significati∣on of the third word was, that his kingdome should be forth∣with taken from him by Cirus and Darius, Kings of the Medes and Persians. According to which writing it came to passe, the selfe same night.
What was the decree or law that King Darius made by the perswasion of his Nobility?
It was, that whoso∣euer did call vpon, or worship any other God saue Nabuchadne∣zar the King, for thirty dayes space, should be throwne into a den of Lyons.
How came it to passe, that the Lyons, being a sauage sort of creatures did spare Daniel, and so suddenly destroyed the con∣spiratours, with their wiues and children?
Thereby almighty GOD did declare, that all
creatures (of what sort or kinde soeuer they be) are but as mi∣nisters or instruments of GOD, in Mercy or in Iu∣stice; and that hée can alter their natures and qualities, e∣uen as the time and occasion is offered.
IN this chapter, Daniel makes mention of foure most strange, and fearefull beasts; to wit,
| 1 | a | Lyon with Eagles wings chopt off. |
| 2 | Beare with three ribs in his mouth. | |
| 3 | Leopard with foure wings. | |
| 4 | Beast out of the Sea with Iron teeth, & 10. hornes. |
Declare vnto me the meaning thereof.
These foure beasts haue relation and speciall reference to the Image which Nabuchadne∣zar did sée before.* 1.161 For that I∣mage which he saw according to his blinde and carnall affections,
goodly, glorious, and most excel∣lent, the very same God shewes vnto Daniel, in another sort, to wit; in a beastly manner and in a terrible sort. Wherein, God shewed how great a difference is betwixt the carnall mans af∣fection, and the spirituall mans affection, what the one sées, and what the other sées. And as in the former vision of Nabuchadne∣zar, the enemies of Gods peo∣ple were described by their names: so in this vision shewed to Daniel, they are described by their natures. The name of the first is Nabuchadnezar, Euilmero∣dech and Baltashar: whose natures were as this sauage Lyon. The name of the second beast is Ci∣rus and Darius: who in nature were like a Beare, renting and tearing Gods Saints. The name of the third beast was Alexander: whose nature was like a Leopard. The fourth beast was the Romane Emperours: which here, for their natures,
are likened to a beast with iron téeth.
What is meant by the Ramme and the Goate in this chapter?
To this belongs the belly and thighes of brasse, spo∣ken of in Nabuchadnezars first vi∣sion: which doth signifie Alexan∣der the great, and his foure Cap∣taines.
* 1.162What is there meant by Da∣niels seauenty weekes?
* 1.163The Angell, which spake to Daniell of seauenty wéekes, meaneth for euery day in euery such weeke a yeare, ac∣cording to the accompt of the Iu∣bile yeare. The whole amoun∣teth, according to that recko∣ning, to 490. yeares. The same Angell, for perspicuity sake, diuides these seauenty wéekes into thrée parts, after this manner;
The first part, from the go∣ing out of the commandement concerning the fréeing of the peo∣ple
of Israell, in the first yeare of the raigne of Darius, to builde the Temple of the Lord at Ie∣rusalem, shall be seauen weekes, that is to say, nine and forty yeares.
The second part of the An∣gels diuision of time is thus; Threescore and two weekes shall be a troublesome time: after the which the prince of peace shall be slaine; and he shall destroy the citie and the sanctuary.
The third part, or diuisi∣on of time, stands in these words; He shall confirme the couenant with many for one wéeke: meaning for one wéeke seauen yeares: a day for a yeare. And in the middest of the wéeke, he shall cause the sacrifice to cease: meaning, by the middest of the weeke, thrée yeares and a halfe.
What is meant by the vision of Daniell, which was so fearefull vnto him?
The vision which he saw
did relate and signifie, that the Temple which was in building at Ierusalem, by the commande∣ment of King Cirus, should now be hindered by wicked Cam∣bises his sonne: who ordered the kingdome of Babilon, whiles his father waged warre with the Scythians.
What is meant by the second vision, which Daniell did see so ex∣ceeding glorious?
Therein was described, by particulars or parts, Christ Ie∣sus: who, in the fulnesse of time, should come.* 1.164 The like description is made of Christ in the Reuela∣tion: He is called Michaell the prince and leader of the Iewes. This Michaell fought against the Diuell, for the peace of his Saints, and preuailed in nine and forty yeares, as was fore-told.
How fell it out that he one∣ly saw the vision, and they which were with him saw it not?
By the saint is shewed,
that the wicked, being yet vnre∣generated, cannot sée those spi∣rituall things of God, which the Saints and children of God doe sée. Neither can they abide the glorious presence of his Maie∣sty: which is ioyfull and com∣fortable to the godly.
What is meant by the King of Persia, who resisted one and twenty dayes; and loe, Michael one of the chiefe Princes hel∣ped?
The Prince of Persia, Gréekes, and others, haue relati∣on specially to the Diuell: who stirred strife, and euery way sée∣keth the dishonour of God.
What is the effect or summe of Daniels prophesie, in this chap∣ter?
Whereas before in the ninth chapter, and foure and twenty verse, the Angell, in the diuision of the seauenty wéekes, reckoned seauen wéekes to the building of the Temple, and in the tenth chapter, the trouble that
fell out about the same in nine and forty yeares:* 1.165 in this chapter he sets out, in a kinde of prophe∣cy, vnder whom the Iewes should be yet vexed vnto the com∣ming of Christ, for the space of 62. wéekes; that is to say, 434, years: namely, by Cirus, Cambises, Saner∣des, Darius Histaspis, Ahasuerus, Zerxes, and Darius Longhand, his sonne.
What is meant by the 62. weekes, after which he saith Christ shall be slaine?
He vnderstandeth, that after these yeares of trouble, the Prophecie of Iacob shall come to passe: in which he said, that the Scepter shall not depart from Iudah, till Shilo come. Meaning thereby that euen then when as there is no King in Iudah of their owne nation, Christ shall come.
What is your iudge∣ment farther concerning this Chapter?
In this Chapter is
most effectually set out a liuely description of Antichrist, as it were in his colours. First of all he is said to contemne Gods word: secondly, his pride:* 1.166 thirdly, his deniall of Matri∣mony: fourthly, his Idolatry: and fiftly, his vtter ruine. And afterward in the twelfth chap∣ter, is shewed the persecution of Christs elect, the generall resur∣rection, the power of the word, the reward of the godly, the end of the world.
Declare vnto me somewhat concerning Ezra?
Ezra was a Scribe to Ieremy, and afterwards a Priest of the Lord. In which office, hée did behaue himselfe zealously, and faithfully. This Ezra,* 1.167 vpon the commande∣ment of Darius King of Persia, went from Babell with a mighty band, and came to Ierusalem, in the seauenth, yeare of the kings raign, hauing a great multitude of the people Israel, & infinite treasures
of siluer and gold, towards the •••…•••…hing and furnishing of the Temple, which was ruinated and spoyled by Nabuchadnezar. The number of them that came from Babilon with Ezra,* 1.168 and his zealous order for religion, you may reade at large. In the se∣cond chapter of this booke also, is mention of Zorobabell: who first of all brought a great com∣pany of the Israelites from Babi∣lon to Ierusalem, at the comman∣dement of Cirus the King, who succéeded Darius. Which King Cirus, by euill suggestion, reuo∣ked his former authority for the building of the Lords house, and caused the same to stay vnto the second yeare of Darius.
Tell mee first I pray you what comfort had they in this ex∣treame misery? to wit, when the building of the Temple was hin∣dered?
As in the time of their captiuity at Babilon, they had two great preaching Prophets,
to wit, Ezechiel and Daniel, by whom they were mightily strenghtened in hope of deliue∣rance: so now his holy Maiesty stirred vp vnto them foure other godly and diligent Prophets to chéere them, by telling them most assuredly, that this their worke should goe forward: according to Daniels Pro∣phesie.
What say you of the booke next adioyning, to wit, Nehe∣miah?
In this booke is menti∣oned thrée speciall men,* 1.169 raised vp by the goodnesse and mercies of almighty God, for the com∣fort of the people Israel, after their captiuity. The first was Zorobabel, their Captaine: The second was Ezra, their Priest: The third Nehemiah, the setter forward of their building: This booke is thought to be written by Ezra, as the former; because the Hebrewes haue reckoned both bookes as one:* 1.170 and it compriseth
a story of 130. yeares. This Ne∣hemiah, being butler to Artax∣erxes the King of Babilon, by the prouidence of God, found fa∣uour with the King: insomuch as that he obtained leaue to de∣part, with the Kings conuoy to Ierusalem, for the reedifying of all the decayed places thereof. And after the Temple was built, he tooke order for the restoring and continuance of religion.
Who was Hester, that beares the name of this booke?
This woman, being one of the daughters of Israel, was sometime called Hadasa. Ahashue∣rus, otherwise named Artaxerxes, successour to Cirus, tooke her for his wife: as the history makes mention. For, after the returne of some from captiuity, to the buil∣ding of the Temple, many of the Iewes remained still in Babi∣lon, as a people malecontent, and not willing to goe any more to Ikrusalem. And had not almighty God preuented
it by his prouidence and mercy, they had béene all slame in one day by the decrée of the King: which was procured and in∣stigated by Haman, for the malice and enuy hée did beare to Mardocheus a man of that nation.
What say you concerning the other Prophets, of whom you haue neither spoken amongst the Kings of Iudah, nor yet amongst the Kings of Israel? to wit, Obadiah, Na∣hum, Ionah, Abakkuck.
Obadiah or Abdiah pro∣phecied against Idumea.
Nahum and Ionas prophecied against Niniue.
Abakkuck prophecied against Babilon.
Why haue you annexed the Prophets with the Kings?
There is great vse there∣of. For if you compare the do∣ctrine of euery seuerall Prophet, with the religion and manners of the king, and the people vnder whom they prophesied, the one
doth plainely expound the other. And this I would haue you to marke; That euery Prophet, in the beginning of his booke, doth specially name vnder what King he prophecied; to the intent you should sée and marke how he applyeth his doctrine, according to the time.
You haue in a plaine sort declared all the bookes of the old Testament, sauing some few: but you haue spoken nothing at all of the bookes of the New Testament. What, is there no vse to be made of them?
There is as great vse to be made of those bookes which are omitted, as of those bookes which are already handled. Therefore I will here set them downe in seauen degrées, where∣by you may benefit your selfe by both.
Why haue you thus dispo∣sed and sorted the bookes of the Bi∣ble? declare your reasons seue∣rally.
GEnesis, Exodus, Leuiticus, and Numbers, doe specially containe the Lawes, Sa∣crifices, and Sacraments con∣cerning Christ: Mathew, Marke, Luke and Iohn, doe comprehend principally an answere thereun∣to, or as it were a plaine demon∣stration of the performance of all former promises concerning him. So that indéede, whatsoeuer was shadowed, figured, or fore∣told of Christs diuinitie, of his humanitie and sufferings, toge∣ther with the benefits thereof to the faithfull, these Euangelists doe in their bookes declare.
Moses in Deuteronomie amongst other things, repeates summari∣ly all that was famously done and spoken from the going out of Egypt, vntill that time, in which he wrote this Booke: So Luke in the Acts of the Apostles, records the whole story of the Church, concerning things done from the death of Christ, to the time wherein he wrote.
As in the fiue Bookes of Moses were particularly handled the Religion and manners of the people of Israell, from the promise made to Abraham, vntill they came to Canaan: so in the first eight Bookes mentioned in the
third Degrée, are recited parti∣cularly, their rulers and gouer∣nors, from their entrance into Canaan, vntill they were carryed away captiue into Babilon. Whereunto I haue annexed seauen Prophets, who liued in those times, and taught vnder those Kings, as may appeare in the beginning of euery first Chapter of the same Prophets. Which Bookes of the Prophets and of the Kings, being laid and compared together, the one will expound the other.
Why doe you set forth this woman Ruth, amongst the Kings and Rulers of the people?
Samuel the Prophet is said to be the writer of her story: and the Hebrewes doe reckon this her Booke and the Booke of Iudges as one. And againe, this story in this place answereth to the time, in which the principall matter recited therein was per∣formed.
And why doe you place these
foure Prophets so odly by them∣selues, and last of all? to wit:
These Prophets which are seuered from the rest, had no∣thing to doe in the Kingdome of Israel, nor in the Kingdome of Iu∣dah: For,
| Ionah and Nahum | prophesied against ye | Niniuites. |
| Obadiah | Idumeans. | |
| Abakkuk | Babilonians. |
I doe not vnderstand why you sort out two of the great Pro∣phets, and place them so odly by themselues, in your fourth Degree.
These two Prophets, to wit, Daniel and Ezekiel, are fitly placed together, both in respect of the former stories, and of their allotted time of prophesie. For, as the former Prophets did preach before the time of the Captiuitie: so these (according to the riches of Gods grace, not leauing his people vtterly desti∣tute) prophefled in Babilon, du∣ring the seauenty yeares Capti∣uitie.
Declare your reason why you place Haggi, Zachary and Mala∣chie with Ezra, Nehemiah, and Hester.
These doe lye in order ac∣cording to the times. The last Degrée that I handled, doth concerne the time in which the people were in captiuitie: and this Degrée concernes the time from the end of their Captiuitie vntill the finishing of the Tem∣ple at Ierusalem. And the three Prophets annexed vnto them, were such as God gaue to com∣fort and to set them forward in their building, and in Reli∣gion.
What reason haue you to sort some Bookes of the olde Te∣stament with the Epistles?
These Bookes olde and new, for matter chiefly contained
in them, are in another sort and kinde, farre differing from the former. They are more proper∣ly called Doctrinall and Sapien∣tall: because therein the holy Ghost most compendiously by si∣militudes, comparisons, allego∣ries and examples, doth perswade all men to embrace Christ Iesus in holinesse of life and conuer∣sation.
These Bookes fall out accor∣ding to the Degrées so to be placed. For Daniel intreats of matter and things done during the captiuitie, and somewhat largely of things to be performed vntill Christs Incarnation. So Saint Iohn likewise in the Re∣uelation, poynts out by manifest particulars, to those great things that were and are to be performed vntill the last day, in
which Christ Iesus shall come with triumph and great glory to pronounce the fulnesse of ioy for his Elect. Thus I end as I began, yéelding all praise, empire, and domi∣nion to his blessed Maiestie.
O Lord, thou which couerest the night with darknesse, and causest man therein to take his rest, and by euery day and night doest shew thy great glory in the heauens, and also thy wisedome and power by gouer∣ning and preseruing all thy crea∣tures vpon the earth: O Lord, I thy poore seruant and crea∣ture, doe most humbly thanke thée from the bottome of my heart, for my swéet and comfor∣table rest this night past, and for watching ouer me by thine eye of prouidence, and kéeping both my body and soule by thy grace from sinne and death: Beséeching thée O Lord God, my Father, Sa∣uiour and Comforter, to blesse, to sanctifie, direct and preserue mée in this thy new day, and
that I may become a new crea∣ture vnto thée O God, in holi∣nesse and righteousnesse, labou∣ring faithfully and painefully in my calling: that so my labours this day, may be sanctified and blessed vnto mée and mine: and that I may shew forth thy praise in all my wayes, and declare my loue and charitie vnto men in all my workes: that after the dayes of this my life and pilgrimage finished and ended here in this world, I may liue with thée for euer in the world to come, through Iesus Christ my Lord and Sauiour, who liueth and raigneth with thée and the holy Ghost, euer one God world with∣out end. Amen.
O Gracious and merciful God, I am most bound vnto thy
heauenly Maiestie: for my pre∣seruation this day, because I and all men are continually subiect vnto all dangers and perils, griefes and sorrowes, sicknesse and death: yea, we lye open (vn∣lesse thy grace and might doe de∣fend vs) vnto the temptations and tyranny of the World, the Flesh, and the Diuell: which daily séeke and desire our hurt and confusion both of body and soule for euer. Wherefore O gracious and euerliuing God, as thy right hand and sauing health hath béene with mée this day, and thou hast directed, bles∣sed, and comforted mée thy poore seruant in all my wayes and la∣bours, for the which I most humbly thanke thée: so I most earnestly intreate thy Maiestie, in thy loue and mercy, for Christ Iesus sake, to kéepe mée and all mine in safety this night, and to couer vs vnder the shadow of thy wings from all perils and dangers whatsoeuer, and that
our soules as well as our bodies may take their swéet and comfor∣table rest and ioy in thée: and likewise that thou wouldest grant that whensoeuer thou shalt knocke at the doore of our harts, to call vs vnto thée O God: wée may with the wise Virgins be watchfull, and haue oyle in our lampes, that we may be receiued into eternall rest: through Iesus Christ thy deare Sonne, and our only Sauiour, Amen.
Iudg. 16.3. Dan. 2.5. 2 Kin. 5.1.
Mat. 4. Num. 32.33.
Iames 2.15
1 Pet. 1.
1 Iohn 1.
Mat. 3.
1 Cor. 15.
Gen. 11.
Ios. 9.
1 Cor. 2.
1 Sam. 17.
Gen. 19.
2 King. 6.
Num. 22.
Heb. 11.
Acts 9.
Io. 6.29.
Ro. 10.9
Rom. 1.16.
Acts 10.
Acts 8.26.
Nch. 3.8.
Acts 13.
2. Sam 12, 18. 2. Sam. 18, 9. Iudg. 6. 2 King. 6.
1 Tim. 1.
1 Tim. 1.
2 Sam. 18.
Mat. 27.
Nehe. 8.
Gen. 8.7.8
2 Sam. 14.
Rom 1.
Mat. 22.
Mat. 13.
Mat. 19.24.
Mat. 13.12.
Math. 25.1. to. 14. Math: 7.24.
Act. 17.1. to 13.
Deu. 6.4. to 10.
Deut. 18.17.18.19.
Gen. 17.17 21.5.25.20 47.9.
Ier. 25.13.29.10 Deu. 9.2. 2 Cro. 36.21.
1 Cor. 2.14.15. 2 Tim. 3.16.17. 2 Pet 1.20. 1 Cor. 1.25.26.
Gen. 1.26.
Exod. 3.14
Gen. 17.1.
The law of nature. Gen. 11.
Rom. 7.23
Gen. 11.1. to 10.10.9.
Gen. 11.
Gen. 11.32.12.4.
Exo. 12.1.
Gen. 12.4.
Acts 7.
Gen. 18.18.19.
Gen. 18.1.2.
Gen. 21.1.
Gen. 17.10.
Gen. 27.28.29.
Gen. 37. and 39.
Gen. 41.38.
Gen. 41.46 ••••0.22.
Exod. 13.19.
Exod. 1.10
Exod. 2.3.4.
Heb. 11.25.26.
Exod. 7.8.9.10.
Exod. 12.
Gen. 47.4.11.46.6.27.
Exod. 12.35. to 39.
Exod. 13.17.18.
Gen. 46.27 Deut. 10.22. Acts 7.14.
Gene. 15.13. Acts 7.6.
Exod. 3 21 22.
Exod. 11.2.3.
Exod. 13.17.18.
Exod. 14.5 &c.
Exod. 12. Numb. 33.1.2.
Exod. 15.23. Num. 33.8
Exod. 17.
Exo. 19.20
Rom. 7. Gal. 4.
Gal. 3.11. Rom. 7.7.
Exo. 20.24 Leuit. 26.3 2 Kin. 23.3. Ier. 32.13 1 Pet. 2.13
Num. 16.
Iosua 10.26.
11.12.
24.29.30.
1 Chron. 29.29.
1 Sam. 9.10.11.
1 Sam. 8.4.5.6.7.8.9. to 22.
1 Sam. 1. to 11.
1 Sam. 15.
Leuit. 1.
1 Sam. 13.
1 Sam. 13.
1 Sam. 18.
1 Sam. 16.
17.
2 Sam. 1.2.3.4.5.6.7. &c.
2 Sam. 1.
1 King. 3.
1 Sam. 7.13.14.15.
1 King. 5.
1 Kin. 6.1.
2 Cro. 4.
2 Chro. 3.1.
Gen. 2.
1 King. 8.
1 Kin. 12.
1 King. 11.11.12.13.
Ezec. 37.16.17.18.19 20.
1 King. 11.26 to 40.
1 King. 11.33.
1 King. 12.26. to 31.
1 King. 12.1 to 25.14.21. to 31.
1 Kin. 12.15 to 25.
1 Kin. 15.1.2. to 10. 2 Chr. 13.
1 Kin 15.8. to 25.
1 King. 15.24.22. 1 to 55.
1 King. 22.50. 2 King. 8.16.17. to 25.
2 King. 8.24.25.26.27.28.9.27.28.
2 King. 11 1. to the end. 12.1. to the end.
2 King. 14.1. to 21.
2 Kin. 14.21.15.1. to 8.
2 King. 15.7.32 to the end.
2 King. 16.1 to the end.
2 King. 16.20.18.1.2.3.4. to 9.13. to the end. 19.20.
2 Kin. 20.21.21.1. to 19.
2 King. 21.18.19.20 to the end. 22.23
2 King. 23.31.32.33.
2 King. 23.34.24.1 to 7.
2 King. 24.8.
2 Kings 24 17.25.
1 King. 11.26. to 49. 2 King. 12.12.13.14. to 21.
1 King. 14 20.15.25. to 29.
1 King. 15 16. to the end. 16.1. to 7.
1 King. 16 8.9.
1 King. 16 9.10.11. to 19.
1 King. 16.16. to 28.
1 King. 16 29.17.18.19.20.21.22. 1. to 41.
1 King. 7.1.2. to the end. 18.1. to the end. 19.1. to the end. 2 Kin. 1.2.
1 King. 22.51. 2 King 1.1 to the end.
2 Kings 1.17.3.1. to the end. 9. to the end.
2 Kin. 4.1 to the end. 5.1. to the end. 6.1. to the end. 7. to the end. 8.1. to 16.
2 Kin. 9.1. to the end. 10.1. to the end.
2 King. 10 35.2.
2 King. 13 9. to 14.
2 Kin. 13.13.14. to 21.
2 Kings 13 13.14.23. to the end.
2 King. 14 29.15.8.9.10.
2 King. 15 10. to 16.
2 King 15.14. to 23.
2 King. 15.23. to 27.
2 King. 15 27 to 31.
2 King. 15 30.17.1. to the end.
Chap. 3.
17.18.
Chap. 4.
Dan. 2.
Chap. 18.
Dan. 9. Leu. 25.
Reu. 1.
Dan. 11.
Dan. 11.
Ezra 7.6. to the end.
Ezra 8.9.10.
Ezra 2.2. to the end of 7.
Neh. 2.