THE TIMES, PLACES, AND Persons of the holy Scripture. Otherwise entitled, THE GENERAL VIEW OF THE HOLY Scriptures. AT LONDON, ¶ Printed by Thomas Purfoot, for Richard Ockould. 1607. TO THE RIGHT WORSHIPFUL SIR JOHN Brograve Knight, his majesties Attorney general of the Duchy of Lancaster. RIght Worshipful, the written copy of this book coming to my hands, was thought worthy the press by men of good judgement and learning, for that it might be profitable to many, aswell those that intent the study and profession of Divinity, as to all other good Christians. The Author of the book is uncertain to me: but his work manifesteth, that he was learned, and religious: which moved me (though with no small charge) to impart the same to all, and to make it public. And for that the same wanteth the Author's name, I thought fit it should not want a Patron: neither knew I any other more worthy, to whom I might recommend the Patronage thereof, than your worship, in regard of that service, wherein I stand bound to yourself, and that most worthy society of Grey's Inn. It may please you therefore to accept the same in good part. And I shall ever remain yours to be commanded. Richard Ockould. THE authors EPISTLE TO THE CHRIstian Reader, Having long purposed to bring into one frame, The general view of the holy Scripture; and resolving the ease would been laying before your eyes, The Times, Places, and principal Persons mentioned in Moses, and scattered through the Prophets: Opportunity now fitting my purpose, I thought it good by this Tract, to manifest the plainness of the Truth, which all either do, or aught to know, that would enjoy eternal happiness, by knitting into one body, the joints of Histories: The perfect understanding whereof, giveth light to the blind, eyes to the ignorant, and judgement to such as willingly embrace the knowledge of heavenly wisdom. A GENERAL VIEW OF THE HOLY SCRIPTURES. jehovah our God, jehovah is one: Deut. 6.4 Deut. 6.4. jehovah, Is a name of great force, to drive us to the due reverence of God's eternal Majesty: for it containeth the Wisdom, Power, and Eternity of God. His Wisdom, In giving a name unto himself answerable to the glory of his Majesty. This name was had in great reverence among the jews: they trembled to name or read it, but used the name Adoni, Lord. After their coming from Babel, they never used the name jehovah, but a name of twelve Letters, containing Father, Son, and holy spirit. jehovah hath in it the five Vowels, which are the sinews of all tongues. And as without them no tongue can be expressed: so without the true knowledge of jehovah, no flesh can be saved. It signifieth, Praise me the eternal God; it containeth in it Father, Son, and holy Ghost. His Power, In that from jehovah all Creatures have their breathing, and their being, which also in jehovah is closely expressed. For as it consisteth of five Vowels: so also hath it two hh, which scholars call aspirations, or breathe: which two aspirations make up the number of 7, which is the number of the Sabbath. Saint Paul, closely alluding to the name of jehovah, saith, That from him we have our breathing, and our being, and in Esay 57 the Lord saith, The blasting goeth forth from me and is included in the body: I made the breath. So often therefore as we breath, we are to remember the power and majesty of jehovah. His Eternity, Is closely expressed in these 3. letters י ו ה whose terminations are Iod, Vaw, He, is a sign of the future tense presen tense preterperfect tense. This is made plain in Apo. 1. who was, is, will be to come. Our God. HErein is expressed the humanity of Christ: for it is neither added to the Father the first person in trinity, nor to the holy Ghost the third person; but to the Son the second person, who was to become ours by taking our nature upon him. Some hold it not to be meant of the humanity of Christ, but for a word of separation of the God of the jews, from the gods of the Gentiles. To remove such absurdity, the holy Ghost in Mark 13. (when there was no difference between the jew and the Gentile) repeateth the very words of Moses, Deut. 6. The Lord our God, the Lord is one, thrice naming God, as commanding us thereby to understand Father, Son, and holy spirit. For this is always to be observed, whatsoever God speaketh of himself, is to be taken in the heavenlyest understanding that can be made of it. jehovah our God, jehovah is one. There be three in heaven, the Father, Word, and holy Spirit: And these Three are one, 1. joh. 5.7. THe Trinity is here described to be one united Godhead, distinguishable in persons, but undividable in coeternity, one in three, and three in one, God who created, redeemed, and sanctified all: one only wise God, who was showed in the flesh, was justified in the spirit, was seen among Angels, was preached to the Gentiles, was believed of the world, and received up in glory, 1. Timothy. 3. Which to know, is the first and chiefest point of all salvation, as john 17.3. This is eternal life to know the Father, and him whom he hath sent, jesus Christ; which must be the true understanding of the Bible, as john 5.39. Search the Scriptures, and in them ye shall find eternal life. Some will say, it is enough to know Christ crucified; Pilate, Herod, and judas the Traitor, knew that: yet went to eternal destruction. Wherefore salvation consisteth not in outward knowledge, but in renewing the spirit of our understanding, which standeth first in the knowledge and fear of God, then in the knowing of ourselves, which are the first two steps to salvation: for true knowledge is the mother of godliness. And as the eye is the light of the body, so is understanding the light of the mind. This a man having truly learned, he is to meditate of the graces of Christ offered unto us by his word. God hath chosen us in Christ, before the foundation of the world, etc. HErein we are to consider the loving kindness of God to exceed our deserts, in loving us to salvation before we were. The Papists hold merit of salvation, which cannot any way hold, seeing God of his unspeakable grace hath elected us unto salvation before we knew him. This mystery of god's Election is not fully received of all, because men take not words of scripture in their proper sense as they are laid down. Election, is the eternal counsel of God for the saving and rejecting of some before the beginning of the world. The Heathen never received comfort by this: for being told before of things afterward to come to pass, they could not know the reason, but thought that the actions of men were governed by the motions of stars, and the course of nature, and not by the decree or forepurpose of God, who worketh every thing according to the counsel of his own will, and not according to our reason. Then some will say, If God decreeth every thing, why punisheth he any thing? It is answered, That punishment cometh from God by the just desert of the rancour of man's mind. Election is of his free grace which he bestoweth upon whom he will, as he saith, I will have mercy, on whom I will have mercy. Therefore the first thing we ought to know is our Election; the last is true holiness. That this Election or loving kindness of God towards us, is of the will of God, according to the counsel of his own will, and not drawn from him by force, by help of Saints, or as being by works meritorious of the same, it may appear. Esay 43. Abraham knoweth us not, neither is Israel acquainted with us, but thou Lord art our Father and Redeemer, and of very loving kindness: thou hast redeemed us, thy name is everlasting. Rom. 8. Rom. 8.34. Esay 43.25. It is Christ only that maketh intercession for us. Esay 43. I am he only, that for mine own selves sake, do away thine offences, and forget thy sins: For what hast thou for thee to make thee righteous? Thy first father offended sore, and thy rulers have sinned against me. Thou art like to a thing of nought, thy time passeth away like a shadow. jere. I love thee with an everlasting love: therefore by my mercy have I drawn thee unto me, and john 6. joh. 6.44. No man can come to me, except the father draw him, as it is written. Esay 54. They shall be all taught of God. Esay 26. Lord thou hast wrought all our works. Phil. 2. It is God that worketh in you, both the will, and also the deed: Phil. 2.13. 2. Cor. 3.5. even of his good will. 2. Cor. 3. We are not sufficient of ourselves, to think any thing as of ourselves; but if we be able, the same cometh of God, which made us able. Esay 51.12. Yea, I even, Esay 51.12. I am he that in all things giveth you consolation. Psal. 130. For with the Lord there is mercy, Psal. 130.7. and with him is plenteous redemption. 1. Pet. 1. We are elect, according to the foreknowledge of God the father, 1. Pet. 1.2. through the sanctifying of the spirit unto obedience, and sprinkling the blood of jesus Christ. Psal. 90. Before the mountains were brought forth, or ever the earth and the world were made, thou art our God, from everlasting to everlasting; Psal. 90.2.3 thou turnest man unto dust, and sayest, return ye sons of Adam. Rom. 9 Before the children were borne, Rom. 9.11. and when they had done neither good nor evil, that the purpose of God might stand, not by works, but by the Caller: it was said, The greater shall serve the lesser, as it is written. Mal. 3. jacob have I loved, Esau have I hated. Malach. 1.2.3. john 13. I know whom I have chosen. john-13. 18. Psal. 135. Whatsoever the Lord pleased, that did he in heaven and in earth, Psal. 135.6. and in the sea, and in all deep places. Rom. 11. There is a remnant left according to the election of grace. Rom. 11.5.6. If it be of grace, than it is not now of works: for then grace is no more grace. But if it be of works, then is it now no grace, what then? Israel hath not obtained that which he seeketh, but the election hath obtained it. 2. Thes. 2. We are bound to give thanks always to God, 2. Thes. 2.13. because that God hath from the beginning chosen us to salvation, through sanctifying of the spirit: and through believing of the truth, to obtain the glory of our Lord jesus Christ. Rom. 8. Moreover, whom he appointed before, them also he called. Rom. 8.30. And whom he hath called, them also he justified: and whom he justified, them he also glorified. Now followeth the effect of Election, either in respect of the Elect, or Reject. And first for the Elect. THe Elect, whom God in his mercy hath saved for his righteousness sake, and not for their deserts, he guideth by the grace of his holy spirit, Rom. 8.14. as, Rom. 8. As many as are led by the spirit of God, they are the Sons of God. Esay. 43. All those that are called by my name, I have created, fashioned, and made for my honour. Yet he leaveth them sometimes unto themselves, that they may acknowledge the weakness of their own nature, as Noah, Lot, jacob, David, Solomon, Peter and others, Esay. 5 4.7.8.10. but never suffereth them to fall quite away, as appear Esay. 54. A little while have I forsaken thee, but with great mercy will I take thee up unto me. When I was angry with thee, I hid my face from thee, for a little season, but through everlasting mercy have I redeemed thee, saith the Lord thy Redeemer. The mountains shall move, and the hills shall fall down, but my loving kindness shall not move, and the bond of my peace shall not fall down from thee, saith the lord thy merciful lover. Psal. 37.33.34. Psalm. 37. The lord ordereth a good man's going, and maketh his way acceptable unto himself, though he fall he shall not be cast away, for the lord upholdeth him with his hand. Psalm. 103.10.11. Psalm. 103. He dealeth not with them after their sins, nor rewardeth them according to their wickedness; but look how the heaven is in comparison of the earth, so great is his mercy towards them that fear him, for he knoweth whereof they be made, Psal. 103.14. and he remembreth that they are but dust. He saveth their life from destruction, and crowneth them with mercy and loving kindness. Esay. 54.17. Esay. 54. Lo, this is the heritage of the lords servants, and their righteousness cometh of me, saith the lord. The Reject, he leaveth to their own selves, hardening their hearts, that he may have occasion of judgement against them. Esay. 57 Esay. 57.20. They are like to the raging Sea, that cannot rest, whose water foameth with the mire and gravel, for they have no peace with God. The wind shall blow them forth, and vanity shall take them all away: they are like to dust before the wind, and like to the chaff in a summer floor. Psal. 73.4.5.6 Psal. 73. The lord suffereth them to come in no peril of death, but are lusty and strong, they come in no danger like other folk, neither are they plagued like other men, and this is the cause that they be so holden with pride, and overwhelmed with cruelty; their eyes swell for fatness, and they do even what they lust. They corrupt others, and speak of wicked blasphemy: their talking is against the most highest, Tush (say they) how shall God perceive it? is their knowledge in the most highest? Lo, these are the ungodly, and these have riches in possession. Such were Kaine, the wicked mockers before the flood, Cham, the builders of Babel the unclean Cities, Ishmael, Esau, Pharaoh, Moab, Ammon, The wicked oppressors, Saul, Absalon, the Kings of Israel, and the Kings of Babel, Antiochus, the vild Herod, Pilate, and judas the traitor, & many others, who brought upon themselves just cause of eternal condemnation. Psal. 73. The Lord hath set them in slippery places, Psal. 73.18.19.20. and casteth them down and destroyeth them. Oh, how suddenly do they consume and perish, and come to a fearful end? Yea, even like as a dream doth he make their image to vanish. Some foolishly dispute, why God hath not saved all things, seeing he made all? they are answered, jer. 12. The Lord is more righteous than that he should be disputed with. jer. 18. They are in the hand of the Lord, jere. 12.1. jere. 18.6. as the clay in the hand of the potter. Rom. 9 God maketh of one lump of clay, one vessel to honour, Ro. 9.21.22. and another to dishonour. What if God, willing to show his wrath, and to make his power known, suffereth with long patience the vessels of wrath appointed to destruction? What art thou that disputest with God? Esay 45. It is I that created the light and the darkness, Esay 45.7.8.9.10. I make peace and trouble, even I the Lord do all these things. Woe be unto him that striveth with his maker, the potsherd with the potter, saith the clay to the potter, what makest thou? or thy work serveth for nothing? Woe be unto him that saith unto his father, why begettest thou? and to his mother, why bearest thou? Thus saith the Lord, even the holy one, and maker of Israel. That their sin is the cause of their Condemnation, And God not the author thereof. Prou. 29. The sin of the wicked, is their own snare. Prou-29. 6. Esay. 50. For your offences are you sold, and because of your transgression, Esay 50.1. is your mother forsaken. Esay. 49. Their misdeeds have separated them from their God, and their sins hath hid his face from them, that he heareth them not. They hope in vain things, imagining deceit, and bringing forth evil, they breed Cockatrice's eggs, and weave the spider's web: who so eateth of their eggs dieth, but if one tread upon them, there cometh up a Serpent: their deeds are the deeds of wickedness, & the work of robbery is in their hands, their feet run to evil, they make haste to shed innocent blood, all their counsels are wicked: harm, and destruction, are in their ways, but the way of peace they have not known, in their goings there is no equity, their ways are so crooked, that whosoever goeth therein, knoweth of no peace: and this is the cause. They look for light, and lo it is darkness. They grope like the blind upon the wall, even as one that hath no eyes. They roar like Bears, and mourn like Doves, looking for health, but it is far from them; for their offences are many, and their sins testify against the Lord. They will not confess and acknowledge their sins, but do amiss, transgress, and dissemble against the Lord: and fall away from their God, using presumptuous, and traitorous imaginations in their hearts, casting away equity, truth, and righteousness, but the Lord holdeth himself by his own power, and he sustaineth him by his own righteousness, he putteth on wrath in steed of clothing, and taketh jealousy about him for a cloak, like as when a man goeth forth wrathfully to recompense his enemies, and to be avenged of his adversaries. But unto Zion he is a Redeemer, and of jacob which turn from their wickedness, he is a Saviour, and he will give them an everlasting name that shall not perish. Esay 56. Thus saith the high and excellent, even he that dwelleth in eternity, whose name is the holy one, I dwell high above: and in the sanctuary, and with him also, that is of a contrite and humble spirit, do I pitch my habitation. Psal. 104.35. Psal. 104. As for sinners they shall be consumed out of the earth, and the ungodly spall come to an end. Psal. 59.12. Psal. 59 For the sin of their mouth, and for the words of their lips, they shall be taken in their pride, and why? their preaching is of cursing and lies. Psal. 62.4. Psal. 62. Their devise is only how to put him out, whom God hath exalted, their delight is in lies, they give good words with their mouth, but curse with their heart: for they persecute him whom the Lord hath smitten. And they talk how they may vex him, whom he hath wounded. 2. Thes. 2.11.12. 2. Thes. 2. Therefore shall the Lord send them strong delusions, that all they might be damned which believed not the truth, but had pleasure in unrighteousness, and obeyed not the Gospel of our Lord jesus. With everlasting damnation shall they be punished from the presence of the Lord, and from the presence of his power. Psal. 51.4. Psal. 51. That he may be justified in his sayings, and clear when he judgeth. EPHESIANS 1.10. ❧ That in the fullness of time, all should be brought under one head. Fullness of time, is here taken for the time of Christ's death, whose death should accomplish the Ceremony & oblation, and break down the wall between the jew and the Gentile, when men should look no longer for salvation only from jerusalem, but should praise God every where; their hearts being assured, that they were members of Christ the head. The heathen not taking notice of this, could never come to salvation. The blind jews not marking this, joined with Chittim in the second degree, (which are the Romans) To crucify Christ, the King of the most Holy; because he testified of himself, that he was that day Star which was to appear, That Sceptre that should dash all the sons of Seth, The Ladder by whom the Angels of God ascended and descended, Shiloh, Emmanuel, the Lion of the tribe of juda, The root of jessay, The Stone which the builders refused, The true Manna, That spiritual Rock, that would give waters of life, The true Bread that came down from heaven, He unto whom the Crown and Diadem did belong, Michael who thought it no robbery to be equal with God, The Stone that did pun nebuchadnetzar's Image to dust, Palmoni the secret Numberer, He who weigheth, numbereth and divideth. The great shepherd of his sheep, The true Vine, from whose sides do proceed wine of everlasting life, He that came to do the will of his Father. john 4.10. He that met with the woman of Samaria at Jacob's well, to whom he promised everliving water. The Stumbling Block to the jews, The Light to the Gentiles, The Eye to the blind, And an Help to the lame: For that is his name, God is my strength and my righteousness, etc. Wherefore he hath made them Vagabonds over the whole earth, and hath brought that Abomination of Desolation upon them, whereby their City and Sanctuary is destroyed: and why? because they would not know the Fullness of time, the day of salvation. The Crane, the Swallow, and the Turtle Dove do know their time, but my people will not know the time of my coming, saith the Lord. Also our Saviour Christ saith, Woe be unto you Scribes and pharisees, Hypocrites: You can discern the wind and the weather, but you know not the time of the coming of the son of man, which they might have known from Daniel 9 Where the Angel Gabriel saith, 70. sevens, or 490. years are determined for the death of Christ the King of the most Holy, to finish sin, to reconcile iniquity, to bring in justice, to seal the vision and Prophet, and to anoint the most Holy. By which we are constrained highly to esteem of the knowledge of the times: for they are of as great force to the understanding of the Bible, as the stars are in the heavens for giving of light. No part of the Bible but consisteth of time, place, or person. If of time as one third part, than the knowledge thereof is to be embraced, and in no respect to be despised, as lightly regarding the use thereof, lest striving for darkness, we become the children of darkness, and so loose the light of eternal life, as the jews and Romans did, whose recompense hath followed. The one deprived of their earthly glory, the other advanced to glory to be a stain of eternal damnation. The Treatise of Time. JOHN 1. In the beginning was the word, etc. THese words, In the beginning, are the first words of the old Testament, whose first word in Hebrew is Bera, which consisteth, according to the Hebrews, of three letters, which closely contain in them Father, Son, & Holy Ghost: as ב. for Ben, which signifieth Son, א. for Abba, which is Father: &. ר. for Rovach Hachodesh, which is the Holy spirit. Thus the Trinity is closely contained in the first word, but in the first verse is expressed in open words. In the beginning God made heaven and earth, and the spirit of God moved upon the waters, and God said, let their be light. This is expounded in john 1. in these words. In the beginning was the Word, and the Word was with God, and that word was God; showing, that Word in this place is taken for the Son of God, by whom he made the world, as john 1. By him were all things created. And Ephes. 3. God made all things by his Son, who ruleth all things by his mighty power. Wherefore Christ in the days of his flesh, chose the trade of a Carpenter, john 6. and in Esay 43. It is said, This Record you must bear me yourselves, saith the Lord, that I am God, and even he I am from the beginning, I do the work, and who shall let it? Thus saith the Lord, the holy one our Redeemer. Wherein is distinctly expressed, Father, Son, and Holy Ghost. JOHN. 1. ❧ He was the Light, and that Light was the Life of man. LIfe and Light is not here carnally meant, but spiritually: to which two things, Aaron's jewel of urim and Thummim had a full relation. urim signifieth light of the mind, Thummim perfection of virtue, which bringeth life to the soul. Christ is the true light that lighteth every man. john 1.9. And he that abideth in this light, hath everlasting life. God is light, and in him there is no darkness at all. If we walk in light, even as he is light, 1. john 1.5. then have we fellowship with him, and the blood of jesus Christ shall give us life, and cleanse us from our sin. We the Gentiles were darkness, but now are light in the lord Ephes. 5.8. The great Scholars of the jews, spoke even in the same words. Philo the jew commenteth upon these words, saying: God is the Sovereign begetter, and next to him is the Word of God. Also there are two firsts: the one is Gods word, and the other is God, which is afore the Word, and the same word is the beginning and the end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his good pleasure, intent, or will. And in another place: Like as a City (saith he) whereof the platform is but yet set down in the mind of the builder, hath no being else where, but in the builder: so this world had no being else where, then in the Word of God, which ordained all things. And this is not the meaning of me only, but also of Moses himself. And in another place: This word (saith he) is God's younger son: but as for the elder son, he cannot be comprehended but in understanding: for he it is who by prerogative of eldership abideth with the Father. And again, The Word is the Place, the Temple, and the dwelling house of God, because the Word is the only thing that can contain him: and to show the greatness of this word, he could scarce tell what names to give it. He calleth it the book wherein all essences of all things that are in the whole world, are written and printed. The Perfect pattern of the word, Day sun that is to be seen, but only of the mind, Prince of Angels, First borne of God, Shepherd of his flock, Chief high Priest of the world, Manna of men's souls, Wisdom of God, Perfecting of the Highest, Instrument whereby God created the world, Altogether Light, God, and the Beer that is of himself. And he saith further, that this Word is the express print or stamp of God, and everlasting, as God himself is. R. Azariel, calleth him Spirit, Word, and Voice: saying, The Spirit bringeth forth the Word and the Voice, but not by speech of the tongue, or by breathing after the manner of men: and these three be one Spirit, to wit, one God, one Spirit rightly living: blessed be he and his name, who liveth for ever and ever. Spirit, Word and Voice: that is to say, one Holy Ghost, and two spirits of that Spirit. R. joseph, saith thus: The Light of the soul of the Messias is the living God, and the living God is the fountain of the living Waters, and the Soul of the Messias is the river or stream of life: and none but the Messias knoweth God fully: he is the light of God, & the light of the Gentiles: and therefore, he knoweth God, and God is known by him. Mercurius Tresmegists. I thy God, saith God, am light and mind, and of more antiquity than nature of moisture that is issued from the shadow: And this lightsome speech which proceedeth from the mind, is the Son of God: that which seeth and heareth thee, is the word of the Lord: and the mind is God the Father. These differ not one from another, as for their union, it is the union of life. And this speech being the workman of God, the Lord of the whole world hath chief power next him, & is uncreated, infinite. Proceeding from him, the commander of all things, which he made the perfect and natural first borne son of the most perfect. Numenius a Pithagorist saith, The first God is free from all work: but the second is the maker which commandeth heaven: and God the worker or maker (saith he) is the beginner of begetting, and God the good is the beginner of Being: and the second is the lively expresser of the first, as begetting is an image of Being. And in another place he saith, that this worker being the Same, is known to all men by reason of the creating the world: but as for the first Spirit which is the Father, he is unknown unto them. jamblichus, saith plainly, that God made the world by his divine word: and the first God being afore the Be-er, is the Father of a first God whom he begetteth, and yet nevertheless abideth still in the soleness of his unity, which thing far exceedeth all ability of understanding. This is the original pattern of him that is called both Father to himself, and son to himself, and is the Father of one alone and God, verily good indeed. Aemelius the disciple of Plotine, notwithstanding how great an enemy he was to Christians, speaking of the second person, yieldeth to this which Saint john speaketh. Surely (saith he) this is the Word that was from everlasting, by whom all things that are, were made As Heraclitus supposed, and before God (saith he) it is the very same Word which that barbarous fellow avoucheth to have been with God at the beginning in the ordering and disposing of things when they were confused, and to be God by whom all things were absolutely made, and in whom they be living, and of whom they have their life and being. And that the same Word, clothing itself with man's flesh, appeared a man, insomuch that after he had been put to death, he took his Godhead to him again, and was very God, as he had been before yet he came down into body, flesh, and man. Another of Plato's imitators, speaking to the same effect, said, That the beginning of S. john's Gospel was worthy to be written every where in letters of gold. And the devil himself being asked of the King of Egypt, who he was that reigned before him, and who should reign after him? answered in these four verses. Suidas. First God, and next the Word, and then their Spirit, Which three be one, and join in one all three, Their force is endless, get thee hence frail wight, The man of Life unknown, excelleth thee. Seeing then that jews, Philosophers, and the Devil, are compelled to glorify God in their speeches, making as it were large volumes of the creation of God by his word, and that the same Word, is his son. How can they escape the wrath of God, for not embracing it? And again, seeing they but through a mist, did see a clearness of his brightness. How skilful ought we to be (whom he hath nursed in his own bosom, and comforted with the grapes of his own vineyard, and fed with the bread of his own flesh, and bathed in the blood of his own heart) in proving the truth of this doctrine, against jew, Turk, or Pagan. Let us show a word or two, what the Poets themselves speak of the Beginning. Architas saith, that he accounteth no man wise, but him which reduceth all things to one self same original. First to God, who is the Beginning, Middle, and end of all things. Empedocles hath these verses. All things that are or ever were, or shall hereafter be, Both man and woman, beast, and bird, fish, worm, herb, grass, & tree, And every other thing, yea even the ancient Gods each one, Whom we so highly honour here, come all of one alone. Simplicius saith, Whatsoever is beautiful, cometh of the first and chiefest beauty. All truth cometh of God's truth, & all beginnings must be reduced to one beginning, which must not be a particular beginning as the rest are, but a beginning surpassing all other beginnings, and gathering than all into himself, yea & giving the dignity of beginning to all beginnings, as is convenient for every of their natures. Also one good (saith he) is the original and wellspring of all things. It produceth all things of itself, both the First, the Middlemost, and the Last. The one goodness bringeth forth many goodnesses, the one unity many unities, the one beginning many beginnings. Now as for Unity, Beginning, Good, and God, they all be but one thing. For God is the first cause of all, and all particular beginnings are first settled and grounded in him, he is the cause of causes, the God of gods, and the Goodness of goodnesses. The understanding of the stories of the Bible, do give a great light to the mind of man, and the practice giveth life unto every one that embraceth them, as Deut. 8. and Mat. 4. Man liveth not by bread only, but by every word which proceedeth out of the mouth of God. The despisers of Religion continue in darkness, and light to them is death, as 1. joh. 2.9. He that saith he is in light, and yet hateth his brother, is in darkness, and walketh in darkness, and knoweth not whether he goeth, because the darkness hath blinded his eyes. 1. joh. 5.11. But God hath given us eternal life, and that life is in his Son, who laid down his life for his sheep. joh. 10.15. Wherefore while we have light, let us walk and believe in the light, that we may be the children of the light. joh. 12.36. The first Adam, was made of the earth, earthly, etc. The second Adam, was made a soul giving life, etc. HEre, before the comparison between Adam and Christ, we are to consider the creation: wherein we are to understand the creation of Heaven, Earth, and Sea, and all the host of them, which do consist of wights visible, and invisible. Invisible, as Angels; visible, as Sun, Moon, and Stars, fishes, fowls, plants, herbs, grass, Beasts, and such like, which God created, before he created Adam by Christ for Adam's sake, because he purposed not to take the nature of Angels or of any other creature, but of Adam, and that he might be known in his power and loving kindness to Adam by his works. For he fore-purposing to make Adam both King and Father of all the earth, would not have his wits entangled with cares for this life, but to have his affections settled on heavenly things, that he might continue holy and blameless before him, as Mat. 6. Take no care what you shall eat, or what you shall drink, nor yet for your body what raiment you shall put on. Behold the fowls neither sow nor reap, and your heavenly Father feedeth them, are ye not much better than they, how much more than shall he do the same for you, for he knoweth that ye have need of all these things: but first seek the kingdom of God, and the righteousness thereof, for no man's life standeth in the abundance of things which he possesseth. Now followeth Adam's creation. HE was made (the sixth day, as it is gathered, of September) of the dust of the earth upon Mount Moriah, which is a Mountain adjoining to the gates of the garden of Eden, into which garden he was put to labour the earth about six of the cloak in the morning, as we account, when men commonly go to labour, as should appear by Psal. 104. Where it is said, Adam goeth forth in the morning to his labour. This is not particularly meant of Adam, but generally of all men, no doubt alluding to the time of Adam's creation. He had dominion given him over all things, and wit like to an Angel to give names to all beasts, & free liberty to eat of all the trees in the garden, the tree of knowledge of good, and ill, only excepted. As if God should have said to him, (as Moses afterwards said to the children of Israel.) I set here before you life and death, eat of the one and live, and eat of the other, and die eternally. Yet could not be content with this glorious estate, but did eat of the forbidden fruit, by the persuasion of a woman which God framed out of Adam's rib, and joined to him to be an help for him. Before they had continued in Paradise one day, as it is written Psal: 49. Adam being in honour, continueth not a night, but is like to the beasts that perish, which woman was deceived by the subtlety of a Serpent, that is of the Devil speaking in a Serpent, which beast was fittest to possess to the deceiving of her, because he excelled all other beasts in the field in wit: For if an Ass had said so much to her as did the Serpent, it is very likely she would have examined the cause further: but he having once been an Angel of light, but not keeping his first original, being thrown down from heaven, continuing his knowledge though he lost his virtue, was not to seek either for matter or opportunity, envying their states to bring his murderous purpose to pass, for so is he called the Serpent, the old Devil, or Satan, who was a Murderer from the beginning, but knowing the prohibition, cometh to the woman, saying. Yea hath God said, Ye shall not eat of every tree in the garden? to whom the woman answereth, saying: We may eat freely of the fruit of the Trees in the garden: but as for the Tree in the midst of the garden, God hath said, ye shall not eat of it, nor touch it, least happily you die. Out of which speeches the Serpent being a ramping and a roaring Lion, going about seeking how he might devour her, quickly sucketh advantage, finding her to have digressed from the words of the commandment, adding thereto a trick of his own head, saith to the woman. Ye shall not die at all, but you shallbe as Gods knowing good and evil. In that he saith gods, he meaneth not the true God (for whatsoever he speaketh, is to be taken in the worst meaning that can be made of it) but he meaneth you shallbe in the state of damnation, as Devils, which are called Princes, Gods of the world. And likely enough that he touched the fruit, because that she added to the Commandment the word touch. Now the woman beholding the fruit, that it was good to eat. pleasant to the eyes. a Tree to be desired to get knowledge. She took of the fruit. did eat. gave also to her husband, and he did eat. These 3. properties above, are expounded in john. Wantonness of the eyes. Lust of the flesh. The pride of life. By reason of which sin, Adam and Eve seeing their own nakedness, sowed figtree leaves together, and hid themselves from the presence of God, among the Trees of the garden, their souls being then in the state of Damnation, with a light shining in darkness, but their darkness not comprehending the same, showing thereby the weakness of their nature, and of their posterity. God but a little leaving them to their selves, that when they had sinned, they had rather hide themselves in darkness, and seek to stocks and trees that have no help in them, than to God that made them. But David afterwards being clothed with the spirit of wisdom & understanding, acknowledgeth the power of God to overreach the compass of man's vain imagination, when he saith: Whether shall I fly from thy presence? If I take the wings of the morning, and fly to the uttermost part of the world, thou art there, If I climb up to heaven, thou art there, If I go down to hell, thou art there also. For God who made the eye, shall not he see all the dwellers upon earth? who hath weighed all men in a balance, numbering the days and very hairs of their heads, dividing to every one their double portion according to the forepurpose of his election, being a righteous judge, sparing not the person of Adam though he were a King, and the stateliest King that ever should be, but calleth him to account in the cool of the same day wherein he was created and fell, punisheth him, though not according to the desert of his transgression, like a merciful judge that would save, and as a Father that pitieth his own child, knowing whereof he was made, and that he was but dust, saith to Adam, What hast thou done? and leaving him to consider of his sin, goeth to the woman with like tenderness, saying, What hast thou done? as if he should have said, Oh daughter, have I made the heavens and the host thereof, that is, Angels, Sun, Moon, and Stars, etc. to be thy servants; and the earth, and all that therein is, to be obedient at thy call, breathing into thy nostril's life, whereby thou becamest a living soul in the image of God, that is, in righteousness and true holiness to be a temple, and a Tabernacle for the holy of the holiest to dwell in; and hast thou defiled the same with fond lusts, regarding the words of the Serpent the Father of lies, not respecting my power and my severity, that as I made thy body and soul, that I could destroy the same, whereby thou hast purchased the execution of my law established at thy creation, to thee and thy husband, what hast thou done? But God having examined the matters, and finding them both guilty, and the malice of the Serpent to be the cause of their guiltiness, never stayeth judgement, nor vouchsafeth once to reason the matters with him, but presently curseth him, and punisheth Adam, and the woman, and curseth for their sakes the earth, plants, and whole course of nature, and made them of obedient servants, rebellious enemies to Adam, and his posterity. And because Adam was not deceived, but the woman became into the transgression he maketh her will subject to the desire of her husband, increasing her sorrows and her conceptions. Thus he chastiseth them, but giveth them not over, but pronounceth to the woman a short, but a pithy sentence, That the seed of the woman should break the head of the Serpent. That is to say, I will cause one to be borne of the woman's seed, which shall subdue the Devil, and the Devil shall do his endeavour to trip up his heels by tempting him. In this beginneth a controversy against the jews of later times, who hold opinion, that the Messias or Christ whom we uphold to be the mediator between God's justice, and man's sin, shall be some great Emperor that shall deliver them from bodily oppression: howbeit they cannot deny, but that by the death which God threateneth to Adam for his transgression, Rabbi Moses understandeth a spiritual death, that is to wit, the death of the soul wounded with sin, and forsaken of her life, which is God; and that by the venom of the Serpent, he meaneth sin itself, which shall cease, saith he, under the Messias: And the Thargum of jerusalem saith thus expressly, So long (O Serpent) as the woman's children keep the law, they kill thee: and when they cease to do so, thou stingest them in the heel, and hast power to hurt them much. But whereas for their harm, there is a sure remedy to heal it; for thine there is none: for in the last days they shall crush thee all to pieces with their heels, by means of Christ their King. The particulars whereof Adam neglected not to examine. And the woman likewise, understanding from thence, duly marking & embracing the same, that God had a purpose to save her, gathereth from these words matter enough to save her, and all the world after her, which receive like comfort of the same promise. For she rightly understood that this seed must needs be Christ, who must come and take Adam's nature upon him, who should be subject to death, that he might overcome him that had power of death. For she knew, and so did Adam, that if ever man, being but only man, might work his own redemption, himself was likeliest to have done it, because he was the chiefest of all the men that ever should be in the world: but Adam being the goodliest man, and not able to do it himself, he knew it must needs be God, who must appear in the similitude of Adam's nature, and suffer death, that he might rise again to sit at the right hand of his Father to make intercession for all the sons of Adam: They both, the man and the woman embracing this, obtained the favour of God, and Adam called his wife Eva, that is Life, to show that whosoever believed as she believed, should be partakers of eternal life, as it is written. Rom. 10. Who so confesseth with his mouth, and believeth with his heart, that jesus Christ is the Son of the living God, he shall be saved. But Adam and Eva were driven out of Paradise, & Cherubins were set to keep the way of the tree of life, & they were clothed with skins, as it should appear, with skins of beasts to show their beastliness, which God for them had slain to offer for sacrifice, to teach them the use thereof: for no doubt, God would not destroy beasts to have them spoiled, seeing that Adam was not to eat any. And we see that Kaine and Abel offered sacrifices, as being taught from Adam, whose sacrifices were of two sorts. Abel offered, as appeareth in sincerity of Religion: the other for outward ceremony, void of true Religion, wherefore to Abel, and his offering God had respect: but to Kaine, and his offering he had no regard. Wherefore Kaine being possessed with the poison of the Serpent, envied Abel because his works were good, and his own evil, and killed him: and being asked of God, why he had slain his brother? in stead of ask pardon of God, he said, that his fault was greater, than that God's mercy could forgive it. Against whom Saint Augustine crieth vehemently, that by how much less the mercy of God could be inferior to the fault of Kaine, seeing that to forgive is a thing proper to God; and to revenge and punish, is far estranged from his nature: by so much more great was the offence of Kaine in the words he said, than in the murder he did, seeing that by the stroke of the sword, he took away but the life of his brother, but by the blasphemy of his tongue, he gave death to his own soul. To kill his brother, was evil done: but to despair in God's mercy, was even a transgression of the Devil. For more do we offend God to esteem him without mercy, than in any other sin we commit against man. For which God curseth him, giving him a mark of a guilty conscience always, accusing him of sin against God, and inhumanity against nature: Whereupon he goeth up and down wandering as one finding no rest or peace, like an excommunicate person, from the place of true religion into the land of Nod, which signifieth Fugitive. This Kaine was the eldest son of Adam, whom he named Possession: (for so doth Kaine signify) as if he had gained a goodly possession. But seeing what might be the comfort of such possession, he calleth his other son Abel, that is, Vanity, to show that if a man have never so large kingdoms or possessions, or be never so nobly borne, as Kaine was (except the son of God) it is all but vanity, and a vexation of mind. It is not now to be understood, that Adam had now no more children but Kaine and Abel: for doubtless Adam had many more, as may appear by Kaines story. For it is said, that Kaine departed into the land of Nod and knew his wife, who must needs be Adam's daughter, and married before the murder: for we are not to think that Adam would afterward have bestowed his daughter upon a reprobate. The Holy Ghost nameth only three of Adam's sons, Kaine, Abel, and Seth, to make a proportionable number answerable to the number of the letters of the words of the holy tongue, or the tongue of Adam: for upon three letters doth every word in the tongue consist. Kaine, to represent the afflictors of such as in this life esteemed the world, and the pleasures thereof, Vanity, which is Abel, and Seth whose name signifieth settled or foundation, to show the assurance of his faith in the promises of God to the confirming of our faith, which was, that from him must come that seed of the woman that should bruise the head of the Serpent. This sentence they, and we, and all the world were, and are bound to take notice of. For this we ought to know and believe so assuredly, that we might show ourselves settled upon a sure foundation, not upon sands where sea and wind may overthrow us, but upon the Rock Christ jesus. That our building may remain as the mount Zion, and as the heavenly jerusalem which is builded four square, of three foures of precious stones; that howsoever we be tossed with afflictions of this life, we may stand firm, acknowledging jehovah to be the one true and everlasting God, Father, Son, and Holy Spirit, and that his mercy is like to eternal mountains that cannot be removed, wherewith he loved us unto salvation before the foundation of the world. Thus duly considering his power and wisdom in the particular actions of the creation, Adam's fall, the promise of eternal life, Adam's faith, and his sacrifices, the shadows of our Redemption, The seventh day, and the use thereof; we shall spend our days in beholding our end, and never do amiss, sorrowing with a godly sorrow as Enosh whose name signifieth Sorrow, did; for as in our days, so in his, men fell from the true Religion of Adam, Seth, and other godly men which were then alive, turning the grace of God into wantonness, marrying wives of Kaines poisoned seed, respecting beauty and other outward gifts, rather than virtue, not remembering their Grandmother Eva, that for beholding the beauty of one forbidden fruit, commending it to Adam for the pleasantness of the taste, and the unlawful desire that she had of devilish knowledge, not long before, was driven out of Paradise; whose blessing of procreation, was joined with sorrow of conception; whose innocent soul by breaking but one commandment, became guilty of eternal death, and lost the whole glory of Paradise, and was driven out into mountains, as not worthy to enjoy the benefit of the tree of life in the garden of Eden. But Enosh being a godly man, and knowing that the fruits of worldly sorrow, are likewise eternal death, & of godly sorrow, repentance, (which word signifieth a changing of judgement from ignorance to true knowledge, to the renewing of the spirit) nameth his son Kenan, Contrite or repenting, or a looking back into their impieties, detesting their vain conversation, to the kill of sin in himself, and to the embracing of righteousness. For it is not only required of a man to eschew evil, but withal to do good, to flee darkness if we will enjoy light, to follow the right way if we will not err, to avoid the mire and dirt if we will be clean and without spot, and forbear to be evil if we will begin to be good: for it is not enough for a valiant man to do what he may, but also he is bound to attempt nothing, but what he ought. And as repentance is the fruit of godly sorrow, so thankfulness to God for deliverance from like trials, proceedeth from repentance. Therefore Kenan the Contrite nameth his son Mahalaleel, my praise God, which none can do effectually without a lowly mind, sanctified first by grace, to the subduing of the flesh. Mahalaleel knowing that such fruit is required of such a tree, nameth his son Iared the lowly, which gifts of grace God bestoweth upon such only, as he accepteth unto himself, as it is written, Blessed is the man, unto whom God imputeth not his sin, etc. So that a man having thus purged himself from the iniquity of wicked men, marking the rules of Gods eternal wisdom, he shallbe a vessel sanctified unto honour meet for the uses of the Lord, 2. Tim. 2. Therefore Iared the lowly, nameth his son Henoch, the holy. Now God commanding all men to direct their steps by the strait line of his word, first layeth down his will what we ought to do to please him, and then induceth us thereto, not only by hope of eternal life, but promiseth us in this life long and happy days, as in the eternal law is expressed. Love God above all, and thy neighbour as thyself, that thy days may be long in the Land which the Lord thy God giveth thee, etc. Henoch therefore being assured of the infinite mercies of God towards him and his seed, by faith still beholding as in a glass, the redemption by the Son of God (the sum of all salvation) nameth his son Methushelah, long life, or Speare-death. For even as the point of a Spear keepeth off that which would otherwise destroy: even so Methushelah kept away the Flood a long time from drowning the World. But because men should not think that any liveth without calamities, least outward happiness should make men to forget God; Methushelah having heard his fathers, and himself also (being a Prophet) preach of the destruction of the world by the flood, calleth his son Lamech, that is Strooken or Hart-wounded: which is to be understood, that in respect that he being near those times of dangers, many of his posterity were like to be drowned, not only in the flood, but eternally tormented for joining with the wicked mockers which despised the preaching of the Fathers. But although God throweth men's consciences down for a while with grief of other men's just punishment; yet he raiseth them up again, giving them hope of his assured promises, and a sweet comfort of eternal life. Lamech being thus strengthened with the faith of his Fathers, aiming still to the sentence of salvation pronounced in Paradise, calleth his Son Noah, Restorer or Comforter, saying, This Son shall comfort us concerning the sorrow of our hands, and concerning the earth which the Lord hath cursed. Wherein he showeth, that he both looked backward to the creation, and forward to the Redemption by Christ the Seed of the Woman that should bruise the head of the Serpent. Thus much for the use of the names of the Ten Fathers before the flood in general. ❧ Now follow their lives and deaths in particular, and first for Adam. There is a great doubt made of the time of the year of Adam's creation, and of the day of his fall: and is refused as a thing unprofitable to be known, and unpossible to be proved. First for the time of his Creation. IT is certain he was created in September, at the time that fruits be ripe, which is at the fall of the leaf: and that was the fittest time, seeing in the course of nature, there was no fitter time to express the nature of Adam's fall. And as the fall of Adam being answerable to the fall of the leaf, because by his fall death was brought upon all: So the death of Christ, being contrary to Adam's fall, because it brought life to all, the fittest time to resemble this life in the course of nature, was the spring: therefore Christ died at the spring, to deliver us out of the spiritual prison, when as all things show themselves to be delivered out of this earthly prison. Now for the day of Adam's fall. IT was on friday, the sixth day, the day of Adam's creation at the time of eating. For we do not read that ever Adam did eat before he did eat of the forbidden fruit. Therefore when by the story the time of eating cannot be separated in time, reason showeth us to join them in time: for Satan was a Murderer from the beginning, and we must bring it from the beginning as near as can be, not crossing any Scripture. The searching of this matter is not of small importance: for from the true understanding of the creation we see the clearness of the Redemption, and not marking the creation aright, is the cause of much folly: and they that miss of the laws of creation, are sure to miss of the laws of Redemption. And Moses making mention of many times, he would not have omitted the time of the fall, except it had been done presently after the creation: therefore Adam's fall must needs be laid as near the beginning as may be, not crossing the story. The bare narration showeth, that no famous action went between the commandment, and the fall: and the shortness of the time doth show the force of the adversary. Besides, it is a great sin to say, that every man, except Christ, could fulfil any one point of the Law: for thereby we darken the glory of Christ, and prove him not to have performed the whole law. If Adam had continued until the Sabbath in his innocency, no doubt he would have kept a perfect Sabbath: and if he had kept a perfect Sabbath, he had performed some part of the Law, and thereby been partaker with Christ in the work of our Redemption. Again, if Adam had continued in the image of God, which is in righteousness and true holiness, until the Sabbath, he would have performed the ordinances of the Sabbath, which was to eat of the tree of life which was made for a Sacrament of conservation unto him, and should not have needed a Redeemer. He did not eat of the Tree of Life: for God after his fall setteth Cherubims to keep the way of the Tree of Life, lest Adam eating should live for ever. Whereby it appeareth, that if he had eaten thereof before, he had not fallen. Therefore it cannot be that Adam continued perfect unto the Sabbath. And further it is written, Psal. 49. Adam being in honour continueth not one night, but is like to the beasts that perish. Cedrenus a Greek writer saith, that Adam fell the sixth day of the first week. Saint Augustine saith, the woman straight way after her creation before she accompanied with Adam, became into the transgression: otherwise Kaine had been conceived without sin. Theophilact upon Matthew saith, that as man was form the sixth day, and did eat of the tree the sixth hour: so Christ reforming man and healing the fall, was fastened to the tree the sixth day, and the sixth hour. And in the story of the creation in Genesis presently after the fall, Moses speaketh of the Redemption. And without we compare the Creation with the Redemption, we miss of all. For Adam to be compared with Christ, is the sum of all. And wherefore should all the actions of the Redemption be accomplished in such rareness, except to be answerable both to the fall, and to the time of the fall? Wherefore it is needful we should know our thraldom, if we will receive comfort by the Redeemer, thus: First, Christ the Restorer was borne of a Virgin. Why? because by a Virgin destruction came to the world. Chrysostome compareth Eve and Marie together thus: Eve being a Virgin, hearing the words of the SERPENT, and believing them, brought forth DEATH. The Virgin Marie hearing the words of the Angel Gabriel, and believing them, brought forth Life. Again, why should Christ die on the sixth day, rather than on the fifth or fourth? And why was there darkness until the cool of the day, rather than till the Sun setting? but to make the Redemption answerable to every part of the fall, because God according to the secret counsel of his own will, before the foundations of the earth were laid, would make the Art of salvation so easy, and the harmony of the Bible so tunable, that no music in the world can be more pleasant to the ear, than the meditation of the love of God towards us in Christ, is comfortable to the heart of man. Therefore the meditation of Adam's fall, and the victory of Christ, aught to be continually in our minds. Now compare Christ with Adam. Adam Christ The first Adam was made a soul, having life of earth earthly, therefore by the earthly one, came— disobedience, sin, judgement, condemnation, death. was created on the sixth day, and did eat of the tree the sixth hour. was made a man without a Father. made not inferior to the Angels, lost all. was tempted. lost salvation at the time of eating. was made ruler of the world, and did not hold it. did fall in the Garden. his soul was in darkness, from the sixth hour until the ninth hour. by breaking one commandment, lost all. was called to account at the ninth hour. was debarred of the tree of life. was driven out of Paradise. was the head of his Wife. was a King. Prophet. Sacrificer. lived a thousand years wanting seventy. The second Adam was made a spirit, giving Life from heaven heavenly, therefore by the heavenly one, came— obedience, grace, forgiveness, justification, life. reforming man & healing the fall, is fastened to the tree the sixth day, & the sixth hour. was made a man without a Father. made lower than the Angels, is crowned with glory, and all the Angels worship him being man, whereby we may know the world was made subject to a man. was tempted. brought salvation to all at the time of eating. was made ruler of the world, and did hold it. went into a Garden to recover Adam's fall in the garden. when he suffered, caused darkness to cover the whole earth from the sixth hour till the ninth hour. by fulfilling all the commandments, brought life to all. at the ninth hour, yieldeth up the Ghost, and goeth to give account to his Father. is the true Tree of Life. on that day openeth Paradise to the poor thief. the head of his Church. was a King. Prophet. Sacrificer. was borne seventy years before four thousand. BEcause these two Tables consist only of numbers, and that numbers in the scripture are great helps for the understanding of the same: before we come to speak of Seth, it is not amiss to lay down what numbers are of most use in the Bible, namely 1, 3, 4, 5, 6, 7, 8, 10, 12. 1 Expressing the union of the Godhead, and from thence the unity of all godly, as being members of one head Christ jesus, which is made plain. Psal. 133. Behold how good and comely a thing it is for brethren to dwell together in unity, etc. 3 The distinguished Trinity, within which number many excellent things fall out▪ still to put us in mind of the undevidable coeternity of Father, Son, and holy Spirit. To show that neither in eldest, youngest, or middlemost, but in God's free election, standeth our eternal happiness. Adam Kaine, Of Adam, the eldest extreme wicked. Abel, Of Adam, the eldest extreme wicked. Seth. Of Adam, the eldest extreme wicked. Noah japhet, Of Noah, the youngest wicked. Sem, Of Noah, the youngest wicked. Cham. Of Noah, the youngest wicked. Terah Haran, Of Terah, the middlemost was wicked. Nachor, Of Terah, the middlemost was wicked. Abram. Of Terah, the middlemost was wicked. Three Angels appeared to Abraham in his Tent. Three Fowers of precious stones were set in Aaron's breast. Three Things reserved in the Ark, Three Taken up in the old Testament, and 3 in the new. The Book of the Law, The pot of Manna, and Aaron's rod that did always flourish. Three Parts was jerusalem divided into. Three Letters the root of every word in the Hebrew tongue. Three Captivities of the jews. Three Times was the Temple grossly polluted by the Babylonians, Antiochi, Romans. Three Times a year were the jews bound to come to jerusalem, to give account of their Religion. Three Days and Nights, was jonas in the Whale's belly: Nights and days was Christ in the grave. john's, viz. john Baptist, Luk. 1. john Evangelist, Mat. 4. john Mark. Act. 12. job saved 3 Eliphaz. Sophar. Bildad. Daniel saved 3 Ananias. Azarias. Mishael. Noah saved 3 Sem. Cham. japhet. In the 3. seventh jubilee, the jews felaway, and then jeremy said, O earth, earth, earth, Hear the word of the Lord, etc. The title over Christ on the cross, was written in 3. tongues, Hebrew. Greek. Latin. Although it may not be urged, that all these Three have full relation to the Trinity, seeing they fall not out by chance, we are not to despise the pleasant harmony, and comfortable use of them, but to think that the wisdom of God hath contrived salvation into such a sweet Art, that very children may learn the same: and therefore the Scripture is called very fitly a shallow water, and a deep fountain: shallow, that the Lamb may wade; and deep, that the Elephant may swim. Four Is a square number, and usual. Heber the Fourth after the flood. juda the Fourth Son of jacob. Square signifieth true Religion. The Lord came in the 4000 year of the world. Moses Fourth Son in the 4. age, was sacrificer to the tribe of Dan. Times 7 jubiles, the time of Christ's death. The form of the heavenly jerusalem. Five The Letters of jehovah. The 5 Vowels, the sinews of all tongues. Christ feedeth 5000. with 5 Loaves. Six The day of Adam's creation, which number is oftentimes used in the scripture, to put us in mind of the Creation. hundredth Thousand fight men came out of Egypt. hundredth years old was Noah at the flood. Times 7 standings had the children of Israel in the Wilderness. Years was the Land of Canaan in conquering. Cities of refuge for one that killed a man by chance, and not of malice, had the jews to fly unto. Times did the children of Israel fall before David's time, in the time of the judges. Seven The number of the Sabbath, which number of 7. as it is famous for the creation, so God continueth the same proportion throughout the Bible to the redemption. For as God the Father made the world in six days, and rested the seventh; so God the Son, having performed his Father's will, resteth the seventh day in the grave. Is a year of Grace. Planets in the Firmament which Plato compareth to the number of Seven Stars in Ap. 1. Years was the Land of Canaan plagued, for that joseph the beloved of the Lord, should have been slain by his brother. Stones in the Temple: God's Seven-fould wisdom or providence in all his actions. Seven eyes to look upon the building of every stone in the Temple of jerusalem. Years the Land of Canaan was settled in rest. Years the Temple was in building. Years Nebucadnetzer was a beast for destroying it. Gates in the Temple before you come to the Holy of holiest. Branches did the Candlestick in the Temple stand urpon, which had 42. knobs, signifying the six days work, and the Seventh day of rest in the creation. Months was the Tabernacle in building. jubiles was the Ark in the house of joseph. Trumpeters is a great number that do always sound God's praise. Henoch the seventh from Adam. Heber the seventh from Henoch. Isaac the seventh from Heber. Moses the seventh from Abraham. josua the seventh from Ephraim. Elias taken up in the seventh age from Samuel. joram the seventh from David. Salomon's Temple was consecrated in the seventh month answerable to the birth of the Fathers. The ceremony of the Feast of Tabernacles continued seven days. After the coming from Egypt, it was seven times seven days before the law was given; Seven times seven days after Christ's resurrection, descended the holy Ghost. The stories of the Scripture go by sevens. From Moses till Christ's death, thus: Seven years the land of Canaan was in conquering. Seven fifties for the glory of Joseph's house. Seven seventies for the house of juda. Seven tens for the captivity. From the captivity, to the death of Christ, seven seventies. Moses ceremonies for the most part were in the seventh month. The Manna that was gathered on the sixth day, served for the seventh. The seventh year the jews might not plough, sow, nor reap. In the end of seven sevens was the year of jubilee. In the seventh seven from Cyrus, the walls of jerusalem were built. Seven times seven Thousand of the jews came from captivity. joakim endeth the seventh seventy with affliction. Seven years plenty. Seven years dearth in the land of Egypt, figured by seven ears of corn and seven kine. Noah lived seven jubilees after the flood. Seven Thousand in the book of Kings mentioned, that never bowed their knees to Baal. Kaines house cut off in the seventh age. How often shall I forgive my brother? till seven times? I say until seven times seventy times, alluding unto daniel's sevens. Eight. The number of the persons saved in the Ark. The day of circumcision. Ten. Ten is a full number, and the highest of last of simple numbers. All Nations after the number of Ten begin again, for plain teaching, and plainness in reckoning. Ten is the year of judgement or account. You have Ten words for the creation of the world, and Ten words for the government of the whole world. The Tenth is a holy number, as in Tithes, which is given to us to acknowledge our duties. In the Tenth month, the waters of the flood abated. Sem lived to see the Tenth age, a great blessing. Ten plagues were the Egyptians plagued with, for afflicting seems house. Ten spies in the Wilderness misbelieved. Ten tribes fell away at Roboam's time. daniel's beast hath Ten horns, which do represent Ten cruel Kings. The beast in the Revelation hath Ten horns. The Pope had Ten stately kingdoms to assist him. Noah is the Tenth from Adam. Abraham the Tenth from Noah. Twelve signs in the Zodiac. Twelve months in the year. Twelve Fathers from the flood to jacob. Twelve. Twelve Sons of jacob. Twelve Fountains in the Wilderness. Twelve stones in jordan. Twelve stones in Aaron's breast. Solomon had Twelve Stewards, and David Twelve valiant Captains. Solomon at Twelve years of age decided the controversy between the women for the dead Child. Christ at Twelve years of age is found, disputing among the Doctors. He likewise ordaineth Twelve Apostles, and Twelve times did he appear after his resurrection, and in the revelation of every Tribe is sealed Twelve thousand. The heavenvly jerusalem is described to have Twelve foundations of Twelve precious stones. Twelve gates, and Twelve Angels, and the names written of the Twelve Apostles, and through the City there runneth a pure river, and on either side of the river the Tree of Life, which beareth Twelve manner of fruits, and beareth fruit every month in the year, and the leaves of the Tree do serve to heal the Nations with. NOw the reason why God in the beginning laid down in close signification, and such easy proportions, the whole scope of his government to the world's end, is to show, that his wisdom is infinite, and that nothing in the Scriptures do fall out by chance, but by his forepurpose according to the secret counsel of his own will, to make us still look back unto the Creation. 130. Seth borne ge. 5. when Adam is 130. years old. ADam was made in the Image of God, but Seth is begotten in the Image of Adam: to show that whatsoever is borne of the flesh is flesh, and whatsoever is borne of the spirit is spirit. When Adam was 130. years old he begetteth Seth, being (as may be gathered) not one day more, nor one day less. And the rule serveth for all the Ten fathers before the flood▪ The holy Ghost keeping an exact Chronicle of the times, beginneth at Adam, and so goeth forward, laying down the particular ages of the fathers unto the flood, saying: when Adam is 130. years old, Seth is borne. Now if he had been one day more, the number had not been perfect: if one less, it had not been exacted. We may better therefore conclude▪ that all the Ten fathers were borne on the sixth day, that is, the day of Adam's creation rather than on any other day, seeing it cannot well be denied, and that it crosseth neither story nor rule of religion. Seth, Signifieth Settled, or Foundation. He knew the Creator, and that the world should be founded upon him. Es. 58. The wicked have no sure foundation, but are like to the chaff in a summer floor. But the Godly shallbe like a fresh watered Garden, and like the fountain of water that never leaveth running, whose foundation is laid for many generations. For as a tree that hath sure roots, will bear many branches: so to be settled in religion, as Seth was, many things will appear to be of singular force. Now compare him with Christ, thus. Seth. His name signifieth foundation. He was begotten in the image of Adam. Christ is The Rock & sure foundation of his Church. The very character of his Father. 105. Enosh borne. In these numbers, you have 10. multiplied by 10. and 5. which is the number of the letters of jehovah. HIs name signifieth Sorrowful. Every man is called sorrowful Enosh, and the Hebrew tongue sometime calleth a man Enosh, and sometimes Adam: The Chaldeans call a man Enosh, but not Adam, because they had not the antiquity of the creation of the world. In Enosh his time Religion decayed in the house of God, for which the flood came and drowned the world. This sorrow is called a godly sorrow, to which the Lord hath added a blessing, as Mat. 5. Blessed are they that mourn, for they shall receive comfort, and Ecclesiastes 7. Gravity is better than laughter, for when the countenance is heavy, the heart is reform, but Luke 6. saith, Blessed are ye that weep now, for ye shall laugh. CHrist being sorrowful for the negligence of the jews, knowing that they should be plagued for not embracing the promise to Abraham, Isaac, and jacob, weary over jerusalem saying, O jerusalem, jerusalem, (1.) O sight of peace! O sight of peace! If thou hadst known those things, that belong to thy peace, & so with grief and sorrow of heart he leaveth off, as not able to express the sum of his sorrow. Again with like sorrow he saith, How often would I have gathered you together as a hen gathereth her chickens, and you would not? 90. Kenan borne. HIs name signifieth Contrite, or small store. Matth. 5. Blessed are the poor in spirit, for their is the kingdom of heaven. Esay 54. Thus saith the High and Excellent, even he that dwelleth in Eternity, whose name is the holy one, I dwell high above and in the Sanctuary, and with him also that is of a Contrite Spirit do I dwell, that I may heal a troubled mind, and a Contrite heart. Psal. 50. An humble and Contrite heart the Lord doth not despise: therefore shall every godly man praise the Lord without ceasing. 70. Mahalaleel borne. You have in this number ten sevens, or seven multiplied by ten, which is seventy: which is the number of his nativity, wherein you have a sweet resemblance of the creation: of which number many excellent things are to be spoken, which I will handle afterwards. THis name signifieth My praise God: Leah nameth her fourth son juda, the Father of Shiloh, Praise God: for so doth his name likewise signify. The use of this aught to be embraced of all, seeing it stretcheth to the salvation of all. It appeareth hereby, that the godly fathers in ancient time had wonderful regard in naming their children. For if you do mark the whole stories of the Bible, you shall find very few notable men, whether they were godly or wicked, but they contain rare matter in their names. From Mahalaleel we are taught to praise God aright. First, in sincerity of spirit, with sound knowledge grounded upon the truth of his word. David knowing that praise giving to God, is not only required at our hands, but also at every creatures in their kind, biddeth the whole course of nature, praise the Lord. And in Psal. 47. he saith, O sing praises, sing praises unto our God, O sing praises, sing praises unto our King: for the Lord is high, and to be feared, He is the great king upon all the earth, sing praises therefore with understanding. He showeth us a reason in the 19 Psalm, where he saith, The heavens declare the glory of God, and the firmament showeth his handy work: one day telleth another, and one night certifieth another, etc. Therefore let the words of my mouth, and the meditation of my heart, be alway acceptable in thy sight, O Lord my Rock, and my Redeemer. Whereby we are taught, that the true praise of God consisteth not only in outward acknowledging of his works, and his judgements (for that the wicked are oftentimes compelled to confess, as Pharaoh, Nebucadnetzar, and others) but we must praise God so, as that all our thanks, and all our actions may tend to the acknowledging of the Redemption by Christ: for so doth David in this 19 Psal. he beginneth with the Creation, & endeth with the Redemption. Let us therefore with him also say, Psal. 102. Praise the Lord O my soul, and all that is within me praise his holy name: which forgiveth all thy sin, and healeth all thine infirmities, which saveth thy life from destruction, and crowneth thee with mercy and loving kindness. And Psal. 105. O give thanks unto the Lord, and call upon his holy name, tell the people what things he hath done. O let your songs be of him, and praise him, and let your talking be of all his wondrous works. Rejoice in his holy name, let the heart of them rejoice that seek the Lord, seek the Lord and his strength, seek his face evermore. 65. Iared borne. For this number 65. it is the half of 130. His name signifieth Lowly or meek, he was 162. years old before he married, because at that time he had knowledge of the flood that it should come. Therefore he consecrated his son to God. HOw precious a virtue this Meekness is, and how highly to be embraced, we may know by open experience, if we examine how God from the beginning hath governed the world. For God respecteth not the person of any man, that he should fear him. He overthrew the rebellious Nimrod, and the rest of the Nephews of Noah, that would have a name, and turned their speech into babbling. He plagued that flouting Ishmael, and quailed that doughty Esay. He drowned stout Pharaoh in the red sea, and overthrew the iron charets of Sisera at the waters of Mageddon. He smote divers nations, and slew mighty Kings: Sehon King of the Ammorites, and Ogg the King of Basan, and all the kingdoms of Canaan: he foiled that proud Philistine, and hewed the horn of Agag in pieces. He made jesabel a pray for dogs, and wicked Achab to be slain in the valley of jesreel. He made King joakim to be buried like an ass, and profane Nebucadnetzar to eat grass like an ox. He made drunken Balthasar to tremble like a leaf, and Antiochus the vild to be devoured of worms: to show, that he regardeth not proud looks, or feareth the King's displeasure, for he setteth up Kings, and putteth down Kings, as Luke 1. He looked on the low degree of his handmaid, he hath showed strength with his arm, he hath scattered the proud in the imaginations of their hearts, he hath put down the mighty from their seats, and hath exalted the humble and meek. As joseph out of the dungeon, David from the sheepecoats, Daniel from the lions den, Peter and john from mending their nets, and made them rulers over mighty Nations, & teachers to the Princes of the earth. Matth. 5. Therefore blessed are the meek, for they shall receive the inheritance of the earth. Christ being meek, was led as a sheep unto the slaughter, not opening his mouth. 162. Henoch borne. HIs name signifieth Holy, or Dedicated to God. The name showeth his father's affection in giving him unto God, answerable to Abraham in offering Isaac. Henoch of Kaine was contrary in signification to this Henoch; the one dedicated to God, the other to the possessions of this world. For Kaine after his curse, wandering to the land of Nod buildeth a City, and calleth it after the name of his son Henoch. The other Henoch, though indeed a rare man, yet was 65. years without any mention of his integrity, and after that his holiness is made manifest in this, that he found favour with God. His calling was very glorious, being made a preacher, to declare salvation to all that would believe in Christ, and his own actions of life to be performed in the highest degree of virtue. Whereby we are taught to be holy and blameless before God, not giving our members subjects unto wantonness or pleasures of this life, but esteeming the world as though it were not, and possess it, as though we possessed it not, putting on the new man Christ jesus, that we may be holy even as he is holy. 7. You have here the number of seven, to show that Henoch is the seventh from Adam, for so is he called in the Epistle of jude. He was no doubt a very rare man, seeing that he is commended of the holy Ghost to have walked with God, to have his years answerable to the days of the sun, and registered to be the seventh from Adam, a Sabbath keeper, for his years do agree with the number of the Sabbath. Which number of seven or of the Sabbath throughout the Bible doth still put us in mind of the Creation, and so of the true keeping of the Sabbath. For in the beginning God made the world in six days and rested the seventh, and hallowed and sanctified the same, and commanded it to be kept holy throughout all generations, and to resemble the same in his Creation before there was a Sabbath. He made seven stars in the heavens, which Philosophers call planets, which have force in the whole course of nature, which he in his wisdom placed there, that the very heathen, and such as would not take notice of the Sabbath, might have the name thereof in their mouths, although they made no use thereof in their hearts. 65. Methushelah borne. His name signifieth Long life, or Spear death. 187. Lamech borne. HIs name signifieth Stricken or heart-wounded. He is called so in respect of some inward griefs that he should bear for the afflictions of the world. You have an other Lamech of Kaines house, but of contrary nature to this Lamech. Lamech of Kaine was a striker. Lamech of Seth, stricken: the one a Preacher of destruction to the world; the other an example of impiety to the world: and being 1600. years after Kaine, knew Kaines story. He had two wives it was not so from the beginning. Some hold, that he was the first that had two wives: but doubtless many others had the like, but God in one doth show the manners of the rest. He saith to his wives, I will kill a man, etc. So that as the world began with killing, so it continueth in wickedness and violence. The other Lamech doth make a confession full of contrition, and in naming his son Comforter 600. years before the flood, showeth that he was a Prophet of very lively skill. Compare him with Christ. CHrist is both outwardly stricken, and inwardly wounded. Outwardly, when in the open hall he was buffeted, scourged, and spitted at, and upon the cross pierced both hands, feet, and sides: Inwardly, when he was reviled with blasphemous speeches at his death, and when in stead of drink to comfort him, they gave him gall and myrrh mingled together: but most especially, when his guiltless soul did suffer the torments of hell to redeem our guilty souls and bodies from the thrall of Satan, as may appear when from his sides issued water and blood. 56. Adam dieth. THe Hebrews descant very strangely upon the Arithmetic of Adam's years which he lived, which were 930. Upon a sentence in the 24▪ of job. where it is said, All the days of man upon earth, are but a shadow. As if he should say, all the days of Adam are but Abel, for Adam in Hebrew signifieth earth, and Abel signifieth shadow, or vanity: whereby we are taught, that from the earth we came, and to the earth we must return, according to Goe 3. We are also to understand from hence, that although God defer his punishments, yet he is mindful of his promises: for not one tittle or jot of his word shall pass, as appeareth in Adam's death, which God before had promised, and was accomplished, though it were 930. years after. Wherefore, howsoever we be settled on the pleasures of this life, or be advanced to thrones of Majesty, as Adam was, we are to know, that it is but a Steward ship bestowed upon us for a season, and that in this world we are to look for no abiding place: for we are but grass, we are consumed as smoke, our days come to an end. A Thousand years in God's sight, is as yesterday: He turneth Adam to dust, and saith, Return ye sons of Adam. He bringeth our years to an end, as it were a tale that is told Wherefore let us pray to God with Moses, to teach us to number our days aright, that we may apply our hearts unto wisdom. Adam cometh short of 1000 years so much as is the days of man's life. Iared, Methushelah, and Noah overreached Adam in long life, because of the power of the word of God. He died about mount Moriah where he was made He lived till he saw many kings, he himself the greatest, and until he had erected a stately government, and taught them human arts: And he was fittest to do it, being a King to command whom he would, and what he would, and having wit excelling all the men in the world. And as in a Prince's Court, it is requisite to have Noble men, some higher, and some lower, and men of all degrees: so Adam lived until he might have a stately Court. Now if a King should command a Divine to make Adam's will from his story, he would make it in this sort. O my sons, gather you together, and hearken unto the words of your father Adam, the last that ever he shall speak unto you. I was void of salvation, and enjoyed not happiness, by disobeying: which disobediennce I then practised, when I hearkened to the persuasion of Heva, & did eat the forbidden fruit. I than felt the heavy judgements of God against sin, and saw my nakedness, whereof I was ashamed. 〈…〉 not removed it, by offering a blessing in the 〈◊〉 of the woman. 〈…〉 you all the days of my life as a father, that you may learn 〈…〉 governors which resemble fathers in behaviour. I have instructed you to love and obey their government: you must know, that as my salvation r●●●th upon belief in the s●ede of the woman, so must yours. But the house of Kaine despising this, and killing Abel a figure of him, who by dying shall overcome the power of the Serpent, will cause the flood to destroy the earth. Few shall embrace this doctrine: for though eight be saved by the Ark, yet seven only shall keep sincerely the belief in this promise of the seed of the woman. My days have been long with the rest of your fathers: but the end of all flesh is come upon me: for out of the earth I came, and to the earth I must return. 113. Henoch is taken up. being 365. years old. HIs years are answerable to the days of the sun: 65. years, a year for a day. And as the sun excelleth all other stars in brightness: so did his life excel all other men then alive in the world, for virtue. He is also said to have walked with God, to be a preacher of righteousness, to be taken up. These four special commendations are of equal glory: and we may be assured by these testimonies▪ that his godliness was very rare. The Grecians say, that he left a book behind him of his preaching. But thereby (as much as in them lieth) they call into question the truth of the Scriptures. For first, by this opinion they derogate from the glory of Moses, that he should not be the first writer. Secondly, from the wisdom of God, which took order to lay down the lives of the fathers in so short Arithmetic, and would thereby have his wisdom wonderful to those which should come after: which had been to small purpose, if Henoch had left a book of his preaching. But the Grecians thus being answered, it followeth that henoch's prophecy was against the words of the wicked, and against the contempt of religion which wicked men showed in not believing the preaching of the flood. Saint Jude in his Epistle, from the circumstances of the men and manners of the people to whom Henoch preached gathered what might be the sum of Henoch's preaching, in this sort: Behold, the Lord cometh, how? as at the giving of the law, with thousands of his Angels, to give judgement against all men, & to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed, and of all their cruel speakings which wicked sinners have spoken against him. Upon which words the Grecians, not knowing the course of the Hebrews, in their feigned speeches say, that Henoch left a book of his preaching behind him. His taking up, did show what should be the state of the godly. He was taken up in despite of the wicked, and in recompense of his own faith. He was taken up 57 years after Adam's death, all the fathers then being alive. And it may be the fathers did see him taken up, as a figure of Christ's ascension. The wicked might then say, where is the appearance of the flood? For Adam is dead, and Henoch is taken up, and all things continue as from the beginning. In that God bestowed so short life upon Henoch, it showeth that he would bestow greater blessings of him in another kind. Now compare him with Christ. Henoch Christ Was a Prophet: for he prophesied of the destruction of the world by the flood. Walked with God. His days were as the days of the sun. Was taken up being the seventh from Adam. Was a Prophet, and prophesied of the destruction of the world. Did the will of his Father. Is the bright sun of justice, whose days in the Psalms, are likened to the days of the sun. In the Scripture, is the seventh that ascended: To wit, 1. The son of the widow of Sarepta. 1. King. 17. 2. The Shunamites son, whom Eliseus brought again to life, 2. King. 4.32. 3. The soldier buried by Eliseus' corpse. 4. jairus daughter, Mat. 9 5. The widows son, Luke 7. 6. Lazarus. Luke 11. 7. Christ. That is, 3. in the old Testament new Testament and the Lord was the seventh. 1042. 168. Seth died being 912 years old. 1056. 182. Noah borne. HIs name signifieth Comforter or Restorer. The faith of Lamech no doubt was clear concerning salvation, by the seed of the woman, in that he named his son Comforter or Restorer. As if he had said, though for impiety, all the world be destroyed: yet I am assured that the promise made to Adam must of necessity be performed, or else no flesh can be saved. In this faith Adam, after he had transgressed by eating of the forbidden fruit, was saved. In this faith Abel offered up a greater sacrifice than Kaine. In this faith Henoch walked with God, and was no more seen, for he was taken up. In this faith all the Fathers obtained eternal life. In this faith Noah became a preacher of righteousness, and an executor of true judgement, and prepared the Ark to the saving of his household, etc. Heb. 11. 10. This ten is to show that Noah is the tenth from Adam, multiply Henoch by Noah, that is the number of of the Sabbath, by the full number 10. you have the number 70. which throughout the Bible is famous, and of great force for light in the story. In this tenth age God's justice over all flesh was extended. Compare him with Christ. Noah Christ Was a preacher of righteousness. Found grace before God. Was a King. Prophet. Sacrificer. Was the true preacher of righteousness, Dan 9 Grew in favour with God and man. Luke 2. Was a King. Prophet. Sacrificer. Enosh died 905 years old. Kenan died being 910 years old. Mahalaleel died being 895 years old. Iared died 962 years old. While he lived there was no proclaiming of the flood, but presently after there was. 480. 120. Years begin Gen. 6. WHerein Noah made the Ark: for so long was he in making it, not because he could not have made it sooner (for God could have commanded it to be made with a word aswell as he made all the world) but to show the patience and long suffering of God in sparing his judgements, that they who would not hear the preaching of Noah, might justly be condemned. Many things fall out in the Bible, whose numbers are answerable to this of 120. 120. Nations paid tribute to bring the jews home from captivity. The government of the Persians was about 120. years. 120. Several nations, that is, some of every Nation, were at jerusalem after Christ's resurrection. The Hebrews descant very strangely with the letters of jehovah, and the 120. years wherein the Ark was in making, thus: Multiply 120. by the letter ה which is 5. then you have 600. Multiply 600. which is Noah's age at the flood, with the letter י which is 10. then you have 6000, The end of the world. This is the consent of all the Hebrews. Here is a doubt to be discussed, concerning the words spoken in Gen. 6. The occasion of the doubt ariseth thus: God saith in Gen. 6. My spirit shall not always strive with man: his days shallbe 120. years. In Goe 5. Noah's age is reckoned, and he is then said to be 500 years old, and begetteth Sem, Cham, and japheth. when his age is reckoned again at the flood, the sum is but 600. so that if the 6 chapter be in time after the fifth, and in the fifth Noah is 500 years old, and that afterwards God saith, the days of all flesh shallbe 120. years; then Noah at the flood must be 620. years: for put 120. to 500 and you have 620 but his age at the flood is but 600. Therefore some think, that either the Chronicle is false, or else the 20. years were shortened like as it shall be in the end of the world, lest else no flesh should be saved. To answer this doubt, we must observe that it is no reason in Divinity, that because a matter cometh or is made mention of in a Chapter afterwards that the time therefore of that story or action followeth the Chapters or Actions going before: For this is but a circumstance of method. For Moses in penning the Scriptures useth this order: he layeth down things of like nature together, as Genealogies together, and such like, though they differ in time, because else he should make often repetitions of the same things. The observation of this, caused the Hebrews to set down this rule, that Moses in penning his story, doth not regard the circumstnace of first and latter. To wit, he doth not set down, that in the first place which is first in time, & so, that which is later in time afterwards: but sometimes that which is later, in the first place, and that which is first in time, in the last, as the necessity of the narration giveth occasion. This being thus made plain, the doubt is easily discussed, for neither is Noah 620. years old at the flood, neither are the years of the flood any thing shortened, but the Chronicle is altogether true. For if we refer the 120. years of the flood 20. years before that Chapter, in which it was said, Noah was 500 years old and begot. Sem, Cham, and japhet, then do we make all things agree without crossing one another. And this of necessity we must needs do: for seeing God hath laid down the Generals in proper and plain terms, we must so cast the particulars, that they may make the general true, and no way alter it. Besides, we have a like example, for though all the lives & deaths of the fathers before the flood, are reckoned and summed up together in one chapter, we must not think that all their lives are precedent to the Chapters following: for the Chronicle showeth that Lamech lived five years before the flood; and Methushelah's death, and the beginning of the flood are very near. Even so here, this sentence of the 120. years is to be counted before the fifth chapter, wherein Noah's age is reckoned, & for the shortening of the days at the end of the world, the holy Ghost saith it shallbe so. But for the shortening of the days at the flood, we have no such warrant in Moses. Therefore we are not to believe it. 120. Years begin, Goe 6. In which the Spirit of Christ preached while the Ark was in making. Upon this sentence there dependeth a great and weighty question. Whether Christ descended into Hell in his human soul? The cause why this question is necessary to be handled, is, because divers of the ancient fathers, hold the opinion of Christ descent into hell in his human soul, whose opinions having been so superstitiously received, have drawn others of later time into the like errors. But if men would follow the plainness laid down in the Bible, and with humility search it, avoiding curiosity, they need not trouble themselves with the errors of the Fathers. The words of the text, 1. Pet. 3. are these. Christ was dead concerning the flesh, but was quickened by the Spirit. By the which he also went and preached to the spirits in prison, which in times past disobeyed, when once the long suffering of God abode in the days of Noah, while the Ark was in making. Now the words whereupon this error is grounded, are these. Christ being dead as concerning the flesh, went and preached to the spirits in prison. Upon this they gather, that the spirits mentioned there, are meant those in hell: and went and preached, that is, after he was dead. But if we compare these words with the residue, and consider the time when this preaching was, we shall see Saint Peter meaneth nothing less, than the descending of Christ's soul into hell. For first the text saith, He went and preached by the same spirit by which he was quickened. This spirit is of necessity the Godhead. For what spirit was there that could loosen the sorrows of death that they should not hold him, and raise Christ from the dead, but the Godhead of Christ? Then the souls of all men, godly or ungodly, being immortal cannot die, and therefore this quickening cannot be meant of his human soul, for it needed none. Besides, we must consider to whom Saint Peter wrote, to wit, to the jews. Now seeing Christ taught nothing but Moses and the Prophets, and the Apostles nothing but what they learned of Christ; with what conscience could Saint Peter write a story to the jews of the severe justice of God, which was never in Moses? for Moses never mentioneth Christ's descent into hell, there to cause the wicked to be more tormented. Therefore seeing this old opinion gathered out of the works of the fathers, and bred by them, maintaineth manifest absurdities, we must seek for another exposition. If we consider the old Testament, we shall find that Eliphaz in the book of job, preacheth the same doctrine that Saint Peter doth, and therefore will serve for an exposition. Eliphaz reasoneth with job thus: Haste thou, O job, marked the way of the world wherein wicked men have walked, which were cut off by time, and whose foundation was covered with waters, which said unto God, depart from us? And yet what could he do more for them? he filled their houses with good things, yet they refused the way of the Almighty. So Saint Peter speaketh, that the spirit of God went in like manner as he is said, to come down at the overthrow of Babel by confounding their tongues and when he destroyed Sodom and Gomorrah, and preached in Noah, to wit, the time while the Ark was in making To whom? to the spirits now in prison▪ why? because they said to God depart from us, we will none of thy ways. Thus you see the words of Saint Peter made plain. This time of 120. years, Saint Peter calleth the patience and long suffering of God. The jews in a book called Zoar, expound S. Peter's words in this sort: The Lord cometh to plague the wicked for their unbelief: six months with water, six months with fire, hot and cold, and sent them all to Gehenna, which is hell; Not that they meant so, the story of the word by plain eyesight controleling it, but that the anger of God was as grievous to their souls, as the waters of the flood which wrinkled their bodies. Christ in the Gospel compareth the flood with the end of the world for in the days of Noah they had rich jubal to feast them, and cunning Tubalkain to delight them in building or such like devices, and fair Naamah that they might marry according as their eyes lusted, till the waters of the flood overwhelmed them: so shall it be in the end of the world. Eliphaz counseleth job, that considering the end of these men, he should be at peace with God, before our substance be cut off, and the fire consume the rest of them. japhet borne. HIs name signifieth Persuaded. He was the eldest son of Noah, whereof many seem to doubt: which being examined by Scripture, will appear most certain in Gen. 5. It is said, Noah being 500 years old, he begetteth Sem, Cham, and japhet. Now it is certain, that they were not borne all at once: for the plain story crosseth that. In Gen. 6. Noah is said to be 600. years old, and the flood cometh, than he must needs have a son that is 100 years old. It could not be Sem, for he was but 100 years old two years after the flood. Gen. 11. Neither was it Cham, for he was younger than Sem: For Noah said he knew what his youngest son had done. The reason of the doubt ariseth, because Sem is named first, in Gen. 5. Whom Moses (penning the story long after) placed first, to show that Sem was the most worthy, and had the prerogative of first borne, because Christ was to come from him according to the promise made to Eva in Paradise, The seed of the woman, shall break the head of the Serpent. Sem borne. WHich signifieth Name or Renown. Whereby we are to understand, that Noah had a wonderful assurance of the promise in Christ in calling him Sem, or, as we say, Name. And withal we are to seek by the like faith to be renowned, that our names may be written in the book of life. For Solomon saith, Pro. 22. A good name is more worth than a precious ointment. But God will put out their names from under heaven, that flatter themselves in their wickednesses, and whose root beareth gall and wormwood, as he commanded. Deut. 25. Put out the name of Amalecke from under heaven: he is the beginning of Nations, but his latter end shall perish utterly. 93. Lamech died Five years before the flood, being 777. years old. His name runneth upon sevens. For what he wanted in long life, he had it in casting a sweet account. If Lamech had the age of his fathers, he might have seen the flood. 98. Methushelah dieth Being 969. years old, and the seventh that died after Adam, as his Father Henoch was the seventh that was borne after Adam. He died but a few days before the flood, to show that he being a just man, kept away the flood; and lacked but 31. year of 1000 Now it is not to be understood that he lived full 969▪ years: for he lived but a few days of his last year. For if his years be cast, you shall see he dieth in the year of the flood. Now the flood came not in the first month, because Methushelah then lived: the tenth day of the second month the flood came. Methushelah was dead before that time, his days were the exact rule of the flood: for so long as he lived, the waters could not overflow the earth: he being dead, the waters might ask God whether they should now work vengeance to the wicked? No, saith God, Noah shall mourn him a month, as the children of Israel mourned Jacob's death. Afterwards, this month of sorrow being ended, than they demand of God again, whether now the wicked should be overwhelmed with waters? God answereth No, For Noah shall have a Sabbath of preparation. This being finished, the flood covereth the face of the earth. Methushelah Spoil death, or Spear death. Christ Died, and rose again, and revived, that he might be Lord of quick and dead. Suffered death, that by his death he might overcome him that had the power of death. This half, showeth that at the flood, the days of man were shortened half in half, as Psal. 89. The Lord hath shortened the days of youth. These numbers are the sum of the years from the Creation to the flood, which are gathered by the particular nativities of the Ten Fathers before the flood. These particulars being added, they make the years of the world at the flood. 1656. Adam. 130 Seth. 105 Enosh. 90 Kenan. 70 Mahalaleel. 65 Iared. 162 Henoch. 65 Methushelah. 187 Lamech. 182 Noah. 600. The flood is brought upon the old world, etc. THe flood is a resemblance of the destruction of the world, and was the greatest judgement of the world, till the world shallbe consumed with fire. Therefore the story of the flood doth cause us to consider of things past, and to have judgement of things to come. For in the flood are rare examples concerning weighing, numbering and dividing. It was 40. days in raining: the like time in abating. God hath numbered, weighed, and divided. The second day of the seventh month, The times do show, that God doth weigh and number wonderfully all the affairs of men: but men did not then know what God would do, because he had hardened their hearts, and scorning Noah all his life time, they were ashamed then to fly unto him, but the flood came for the sins of man; for the blood of Abel came the flood and washed them all away. Yea the waters that were under the earth advanced themselves above man. Further in this story of the flood, these three things are chiefly to be considered, the Ark. Persons that were saved. Time of the continuance of the flood. And first for the Ark. THe Ark was made about mount Lebanon, where the Cedars for Salomon's Temple were had, and it was six score years in making: which time in Saint Peter is called the long suffering of God. The forty years in the wilderness was a famous thing: but the making of the Ark was more famous, and the time thrice so long: not any thing so famous as the Ark, except the Lord's death. The proportions of height, depth, and breadth, are described Gen. 6. The height is the tenth part of the length. The beasts were in the middlemost place; the fodder above, the dung beneath. And God bids us mark the quantity of all the beasts of the earth, by the bulk of the Ark. There is much speech taken from the Ark to the Church; but the consequent of the one followeth not in the other. In the Ark were beasts clean and unclean. Some in the Ark did perish. They that were out of the Ark did perish. The waters did hold up the Ark. In the Church are faithful and unfaithful. Some in the Church do perish. So the Turk being out of the Church, doth perish. The waters do wash them clean away that are without The tossing upon the waters, doth represent the troubles which the Church of God is to endure in this life. Again, no man of modesty but may know, that it was no pleasant life for Noah and his family to dwell an whole year upon the waters, and to abide the noisomeness of all kinds of beasts in the Ark, which came to the Ark at the appointment of God, to the condemnation of all the world. For it appeareth, that the very brute beasts had more regard to themselves, than the wicked workers which despised the preaching of Noah, and the making of the Ark, who said, where is the appearance of his coming? Ever since the Fathers died, all things continue in one state: winter, summer, spring, harvest etc. And while they were thus saying, the flood comes and washeth away their foundation. But, saith Saint Peter, in this they a●e willingly ignorant, for even as before the flood, they married, feasted, builded goodly houses, etc. even to the day that Noah entered into the Ark, and never thought the preaching of Noah true, because all things continued still in the same sort, they thought it unpossible that the waters which were beneath the valleys could cover the highest mountains fifteen cubits: and yet this they might have known, that as the waters in the Creation covered the earth till God commanded them to go to their channel; even so again at the commandment of God, they could return to cover it. Saint Peter therefore addeth, that these men were willingly ignorant. The Ark rested upon mount Ararat, which is a mountain in Armenia, and signifieth, Take away fear. Whereby we are to note, that whosoever dwelleth under the defence of the most high, and shall say unto the Lord, Thou art my hope, my strong hold, and my God in whom I put my trust, shall not be afraid for any terror by night, nor for the arrow that flieth by day, for the pestilence that walketh in darkness, nor the sickness that destroyeth in the noon day. For a thousand shall fall at their right hand, & ten thousand at their left hand, but they shall not be touched. With their eyes shall they see the reward of the ungodly: for the Lord is their hope, and he hath set his house of defence very high. With long life will he satisfy them, and through his loving kindness will he show them his salvation. Let every one therefore say, The Lord is my light and my salvation, whom then shall I fear? The Lord is the strength of my life, whereof then should I be afraid? for in the time of trouble he shall hide me in his Tabernacle, and set me up upon a Rock of Stone. Now compare Christ and the Ark together. The Ark had a door, by the which Noah and his household entered in, to the saving of them. Mount Ararat, Take away fear. Christ Is the door by whom we enter into the holy of holiest, to the saving of our souls. Christ Is that mount Ararat upon whose shoulders if we rest, we need not fear what man can do unto us. The persons were Noah japhet Sem Cham and their wives. Psal. 130. The Lord hath brought my soul out of hell, and kept my life from them that go down to the pit. Hebrews 11. By faith Noah prepared the Ark to the saving of his household. NOah walked with God, therefore it is certain, that the spirit of Christ preached by him. For Saint Peter giveth a rule: The spirit of Christ spoke in all the Prophets. His calling was very glorious, being made a preacher to declare salvation to all which would believe in Christ. How he was received, it is manifest, seeing he prevailed with a very few: yet the word of God is not in vain: for seeing they refused the mercy of God offered in Christ, it is certain Noah would preach the judgements of God the other part of the Gospel, which the Latins call excommunication. The Hebrews, The Lord cometh. The Hebrews, and with them the Greek Orators do use to feign Prosopopeia, which is a conference or communication, when they mean to express things more at full. So we may imagine Tubalkaine to say, Surely Noah is an honest man, and payeth well for his work, and he hath with very great charge kept a great sort of labourers these sixscore years. What should he mean by this? Surely, answereth jubal, I will tell you strange things. Seven of my best Rams, and seven of my best Ewes ran from my flock right forth to the Ark, and there they went in. And another standing by, replieth, I am sure I can tell (saith he) as great a marvel as this: for coming by a wood, I saw a fearful Lion, and a fierce Lioness, and they went as gently by me as two Lambs, not offering to do me any hurt, and came to the Ark, and there were planks set, and they went in. Yea (saith another) I saw a huge Bear do the like: and so they might speak of the rest of the beasts. This might drive them to an amazedness, but this could not save them. And hereby it is apparent, that it is not in our power to repent when we list. For this is not repentance, to be sorry for our sins: (There is no man so wicked but hath done so) There must also be a turning to God, which is never, except we be lightened by his spirit. The Lord useth first to offer mercy, which if it be contemned, he hardeneth our hearts, that thereby we may be made more fit for his judgements. I'm was saved in the Ark to be a scourge for all the rest. And if you mark through the Bible, you shall find that God dealeth in the like severity. For every good family hath one of Cham's impiety to persecute him. Adam had The Serpent to tempt them. Abel had Kaine to kill him. Isaac had Ishmael to flout him. jacob had Esau to pursue him. joseph had His own brethren to sell him. job had His wife and friends to reprove him. The Israelites had Pharaoh to afflict them▪ David had Saul and Absalon to persecute him. The jews had the Babylonians, Medes and Persians, Grecians, Sirogrecians, to subdue them. Christ had the jews, and Romans, to crucify him. ❧ The time of the continuance of the Flood, is thus described. IN the days of the Flood Moses teacheth two things: the days of the month, and the days of the whole year. For he writeth, that the Flood began the Seventeenth day of the Second month, and that the waters prevailed One Hundred and Fifty days, and that the next day after One Hundred and Fifty, was the Seventeenth day of the Seventh month. Six and Forty days had passed before the Flood: for the Seven and Forty day (I mean the Seventeenth day of the Second month) the Flood began. join One Hundred and Fifty with Six and Forty, they make plainly One hundred, Ninety, and Six days, which divided by Thirty, leave Six exact months, and the Seventeen days of the Seventh month, in which Moses writeth that the Ark rested. Hereby it is most evident, that in ancient time they had Thirty days to a month. Moreover a moderate expounder of Moses shall find Three hundred, sixty and five days in the year of the flood, Thus: The first day of the Tenth month, Two hundred, seventy and One days from the beginning of the year, the tops of the Mountains were discovered▪ Noah tarried yet Forty days when Three hundred and Eleven days were passed: then he sent forth a Raven which hovered a long time, he nameth not the time, but as Seven upon Seven in the Dove is expressed; so Forty upon Forty is here to be understood. So then there are Three hundred, fifty and one days; to which add the fourteen last, in which the Dove was twice sent forth, than you have Three hundred, sixty and four days, after the Fourteen days, in which the Dove returned not. Moses reckoneth the first day of the month, in these words. In the Six hundred and One of the age of Noah, the first day of the first month, the waters were dried up. Concerning the five days, every six years they make a leap month, and the odd quarter of a day in One hundred and Twenty years, make a leap month. Thus much for the use of the Fathers before the Flood. ❧ NOW FOLLOWETH THE Fathers after the Flood, whose Story containeth unto the promise given unto Abraham, 427 years. ❧ Some thing will I speak of the general use of them both. WE have two stays: the Fathers before the flood, and the Fathers after the flood. The sum of all is nothing else, but to know God, and him whom he hath sent, jesus Christ. For surely the spirit of God hath in such plainness penned down the Story of the Scriptures, that all the world must wonder at the wisdom of God laid down so shortly and plainly. Before the flood, he taught nothing but the Gospel, adding to the doctrine thereof Kaines Murder, and lamech's Adultery. And after the flood we have not Ten notable Fathers as before: for Terah the Father of Abraham fell away, and worshipped strange Gods. And surely, as the Sun, Moon, and Stars, are glorious and excellent for the distinguishing of times: so are the numbers of the ages of the fathers, and through the Scripture for the clearness of the word. Times are general, or particular; general, from Adam to the flood, and from thence to Abraham's promise, from thence to the coming out of Egypt, then to the building of Salomon's Temple, then to the burning thereof, by the Babylonians, and then to the end of the captivity, and from thence to the death of Christ. These are the sum of all the times, the proof of these is scattered through the Scriptures. Thus much for the two tables in general. After the flood. NOah, and Sem, be here handled again, because their story continued through and after the flood. Compare Noah with Adam, and you shall see that Noah is another Adam. Adam Noah was an husbandman. Became into transgression by eating unlawfully. And Eva after their transgression, seeing their nakedness, sowed fig tree leaves to cover them, and the very same words that God spoke to Adam in Paradise for ruling and increasing, the very same he reneweth to Noah. Had the tree of life in Paradise, for a seal of conservation. Had two younger Sons good, and the elder wicked. Was an husbandman. Became into transgression by drinking unlawfully. After his transgression having his nakedness uncovered, is covered by Sem & japhet. Had the rainbow as a covenant of preservation. Had two elder Sons good, and the younger wicked. Kaine the eldest Son of Adam, was cursed. I'm the youngest Son of Noah, even to Canaan, his youngest Son, was cursed. The one against nature, killed his brother. The other against humanity uncovered his father's nakedness. Adam before the flood might eat no flesh. Noah after the flood might eat flesh, the blood only excepted, because in the blood of every thing is the life, and the life of every thing will God require at every creatures hand: from the severity of which, a commandment against murder was given to Noah. The reason why they might eat flesh after the flood, and not before, may be, because the days of man being shortened at the flood half in half, the bodies of men were afterwards of a more weak constitution, and then you read first of planting of Vines for wine, which was added to be a help in digestion, to the strengthening of the body, and quickening of the vital spirits, as in Psal. 104. Wine doth make the heart glad, and oil doth cause a cheerful countenance. Noah was drunk, and uncovered in the midst of his tent, and awaking from his wine, he knew what his youngest Son had done, and said, Cursed be Canaan: a slave of slaves shall he be (now Noah would not curse Cham, because God blessed him, but he cursed Canaan his Nephew the Son of Cham, who as some suppose derided also his Grandfather.) Blessed be the God of Sem, and God will persuade japhet to dwell in the Tents of Sem. Upon these three sentences do the chief Stories of the Bible depend. For whatsoever plagues doth befall the Egyptians, the Canaanites, Ethiopians, Blackemores, Babylonians, and such like, is contained within Cham's curse. Whatsoever blessing is promised or performed to the jews, is comprehended within Sems' blessing. Whatsoever promises of mercy, and saving health was prophesied of to the Gentiles, is understood under these words, And God will persuade japheth to dwell in the Tents of Sem. The Prophet Noah spoke not at random, when he said, Blessed be the God of Sem. But what is there spoken short in due time, is drawn out longer, and the not regarding the blessing of Sem, doth make many things in the new Testament to be neglected. And first for Cham. HIs name signifieth Hot or Choleric, and those countries did his Sons after the confusion of tongues possess, namely, in Africa in the South Country. I'm the Prince of Africa, the spreader of wickedness, inhabited the fourth part of the world with his families. His house never got any victory, but for some especial punishment to be showed upon Sems' house. I'm had a curse in this world, and doubtless in the world to come. He had four Sons, the first Cush, of whom came the Ethiopians, or in our tongue, Burnt faces: the second Mitzraijm, of whom the Egyptians come, for Mitzraijm doth signify Egypt. The third Put, of whom the Lybians and Blackamoors come: and the fourth Canaan, of whom the Canaanites come, in whom the curse of Cham was pronounced, notwithstanding it falleth out also in all his other Sons. And as Canaan was a slave of slaves; so are they that are of the like infidelity: so that oftentimes for the horrible impiety of one man, the whole Nation fareth the worse. This Canaan had eleven Sons, and himself made the twelve, and his Country was called Canaan, which once was Paradise. And as Paradise to Adam resembled the state of heaven: so did the land of Canaan to the Israelites, and the jews; for it was a land abounding with all good things. In Paradise was the tree of life: In Canaan Christ was borne, the true Tree of life. Adam neglecting the true service of God in Paradise, was driven from thence. The jews neglecting their Sabbaths, and finally, the knowledge of Christ, were likewise driven out of Canaan. But, as notwithstanding Adam's fall, salvation in Paradise was promised to all the world: so, notwithstanding the sin of the jews, Christ in Canaan wrought the full salvation of all the world. These eleven Sons of Canaan were settled in one soil, that is, in Canaan (which is about One Hundred and Sixty miles from North to South, and Sixty miles from Eeast to West. Their names are Zidon, who built Tyrus the glory of the world for traffic of Merchandise. Heth Gebusi, who after seems death (as it should appear) possessed jerusalem: Amori Girgashi, of whom there were some left till Christ's time, as Mat. 8.28. Hiuits, of whom Abraham bought his burying place, of whose kindred also, Esau took him wives: Arkite, Sivite, Aruadite, Zemathite, Hemathite. It is supposed they had so many tongues, as there were Nations: but it was no otherwise than our Cornish and Northern men differ in their tongues. These were Lords of the whole soil, to plant, build, and replenish it against time to come, that the twelve Tribes of Israel might have Vineyards that they never planted, and houses that they never builded. Whereupon Moses saith. Deut. 32. When the most high God divided to the Nations their inheritance, he appointed the borders of a people according to the number of the Sons of Israel. And when God promiseth to Abram, Genes. 14. that he will give his seed a Land that shall flow with Milk and Honey, he bordereth it from Egypt to the great River, the River Euphrates, within which borders are contained the several Lordships of Canaan, and his Sons, namely, the Kenites, the Ken●sites, the Cadmonites, the Hethites, the Pheresites, the Giants, the Amorites, the Canaanites, the Girgashites, and the Gebusites. Because I'm scorned his Father, who was the restorer of all the world, therefore his Country was to be given to Sems' House, the jews: and they were driven out of their Land by the Sword of joshua, except some few, who were left in the Land, to be spurs in the sides, and thorns in the eyes of the Israelites, who were to possess it, that when through the abundance of wealth they grew to forget God, they might be chastened with his rod of correction. Thus Kaines curse is extended even to Canaan his youngest Son, and he is made a Servant of Servants to Sem, that the blessing to Sem might appear, and the open cursed, should serve the open blessed, although it be Nine Hundred years after Noah's prophecy, to show that although God suffer the wicked a while, and doth defer his punishments until the sin of the Ammorites come to a full ripeness; that yet he is a righteous judge, and sitteth upon a fiery throne, from whose presence doth issue Rivers of fire, to consume all such as will not learn to know the seed of the woman, to be able to break the head of the Serpent, nor desire to dwell in the Tents of Sem, acknowledging the God of Abraham, the God of Isaach, and the God of jacob, to be the true God that keepeth covenant with all, whose garments were washed in wine, and his mantle in the blood of grapes: Nor mark that Shiloh is that Emanuel, God with us, who is that Stone that can grind the mightiest Giant in the Land of Canaan to powder, who have eyes, and will not see how God with fire from heaven consumed their Cities, turning Lot's wife into a pillar of salt, overthrew their kinsmen, Pharaoh in the Red Sea, and made the walls of jericho to fall down without violent hands. Cham's house was not plagued for building Babel only, but for falling from the Religion of Sem: and his posterity had a deadly mind against true Religion. And as Cham and the rest are in Gehenna in darkness; so in the Scripture, they are left in darkness. For there is no time of any of them mentioned when they died, but are left in darkness. The wicked men of Canaan would never yield to the truth, but praised Gods of gold, brass, and stone. Now followeth for japhet. HIs name signifieth Persuaded. He had seven Sons Gomer, Magog, Madai, of whom came the Medes. javan, of whom the Grecians and the Romans come: and Tubal, and Mesech, of whom the Muscovites come. And Tiras, of whom the Thracians come. Of these were the Isles of the Gentiles divided in their Lands. japhet, he was partaker with Sem in the action of covering their Father, but Sem had the prerogative of the promise concerning Christ; notwithstanding japhet was the elder. And if you mark through all the Bible, you shall not find the first borne of any of Christ's Ancestors to have the promise pronounced to them in open terms, because Christ the first begotten of his Father, would not come according to the lust of the flesh, or course of nature, but by grace. Sem in regard of that, had the glory of God preached in his Tents, until the acceptable Child did come, in whom all Nations should be blessed. And when the glory of Sems' house, which were the jews, was extinct, john was banished into Patmes, and is commanded to write to the Seven Congregations in Asia the lesser (where japhets' Sons were first settled, to so many Congregations, as japhet had Sons.) Grace and peace from him that was, and is, and which is to come, and from the seven Spirits, expressed in Esay, 11. which are before his throne, and from jesus Christ, which is a faithful witness, and first begotten of the dead, Alpha, and Omega, the first and the last, who is alive, but was dead, and behold he lives for ever and ever, and hath the keys of hell, and of death, and giveth light and life to japhet the Gentile, who was in darkness, and in the shadow of death, persuading him to dwell in the Tents of Sem, to be a dweller in the spiritual Canaan, and a Citizen in the heavenly Salem, where there is no earthly Temple. For God almighty, and the Lamb are the Temple of it. Now for Sem. SEm being one Hundred years old, begetteth Arphaxad two years after the flood; so old was Abraham when he begat Isaac. He is in virtue equal with any before the flood. This Sem was a King. Prophet. Sacrificer. He signifieth, A Name, to teach them that the should look to him in whom Sem, and the whole world should be blessed. He had five sons Elam. Ashur. Arphaxad. Lud. Amram. Elam of whom the Persians. Ashur of whom the Assyrians. Arphaxad of whom Christ. Amram of whom the Aramites. Lud of whom the Lydians. There be divers which condemn Genealogies, warranted thereby (as they affirm) by Saint Paul's Council to Timothy: neither that they give heed to fables and Genealogies endless, which breed rather questions, then godly edifying by faith. Indeed seeing Genealogies are of great consequence to the proving of Christ to be the Messias: the jews to cross this, feign divers of their own, which S. Paul calleth endless, and therefore to be avoided, as also tales invented by them, whereby they corrupted the story of the Scriptures. But this condemneth not the Genealogies, which the Holy Ghost penneth, but rather approveth them. And if we do but cross the account laid down by the heathen, we do obscure the evidence of the Scriptures. Thus much for the answer of this objection. 100 Arphachsad borne. HIs name signifieth Healing. Some hold that the Chaldeans come from him. CHRIST healeth all our infirmities. Shelah borne. HIs name signifieth Spoiling. He was the Father of the Shelanites: When he is thirty years old, he begetteth Heber. Heber a representer of the son of God, who beginning to be thirty years old, buildeth up the decayed walls of the Gentiles. Thirty years after the promise given to Abram was it before his seed began to be afflicted. joseph being thirty years old, expoundeth Pharaohs dream. Heber signifieth Pilgrim, or stranger: so saith Abraham. I am a stranger and Pilgrim, give me a place for money to bury my dead: So saith Saint Peter, repeating the same story. I beseech you as Pilgrims and strangers to abstain from fleshly lusts, which fight against the soul. Heber's posterity went as strangers, flitting from land to land, looking for a City whereof God was the builder, Heb. 11. Hereby we are taught that the world is not the end to which we were created, but that the glory of God is the end or mark that we ought to level at. For if we consider Man and the World, in man the senses, and in the world the sensible things. Man as the beholder, the world as the Theatre. Man as the guest, in the world the Feast prepared of all things convenient for him: we will presently say, not only that they be made one for another, but also that in very deed the world was made for man and not man for the world. And again, if we consider how the world affordeth content of pleasures to all the senses, but nothing sufficient to content the mind, shall we not conclude, that as the pomp of this pilgrimage cannot be man's end, so can it not also be his full contentation? but man by a peculiar privilege hath an Understanding wit, which was given unto him, and Will, which he received frank and free: the one to know and discern the level of his end, the other, to love and embrace it. Seeing then the hither end of all creatures here beneath is Man, and the furthest end of them is God: the nearest and immediate end of man is to know God in the death merits of his Son Christ, and them to embrace as the sovereign welfare and comfort of our souls, when from this handful of earth our souls must go to God that gave it. And what gaineth it a man to get all the kingdoms in the world by human policy, and want grace to aim the end of our pilgrimage at heaven? For what else is the getting of this world, but a proof of want and poverty? And what are honour, vain titles, and Imperial glories, but a stamp of the devils nature? Therefore, as the end of the first man when he was in his perfect holiness▪ was to attain unto God, so the end of us, who by regeneration are partakers of that righteousness, must tend wholly to the mortifying of our worldly affections▪ and accounting of these transitory momentaries, as though they were not. And to be short, like as the soul is the shape of man, so is the knowledge of God the true shape of man's understanding: and what desire we but the things that are? and what can he want, which possesseth him, in whom all things are? Then let us say, that as it had been a happy case for Adam to have continued still in his first estate: so is it now for us to return thither again: that is, to be set again in God's favour, that we may one day see his face yet again. And because this unspeakable blessedness cannot be brought to perfection in this life so full of misery, we must so dispose our life in this world, not to live still in the world, but to die in respect of these dead things, and to live unto God, if we intent to live the true and everlasting life: for our true resting point, is the turning again unto God, from whose favour and fellowship we be departed. Man is composed of body and soul, the body mortal, the soul immortal: now if we set man's felicity in his body only, we do too great wrong both to the soul and to the whole man. For if it consist in the body, it perisheth and fadeth with the body: and than what remaineth to the soul which overliveth, but wretchedness? but we look for a felicity which belongeth to the whole man. In the soul joined with the body, we have three abilities, Life, Sense, Understanding. The soul giveth life unto the body: and the perfection of life, is health. If our life then serve to no other end, than the outward things of this pilgrimage; what had the first man to do with any of them, who was created perfect, enjoying the benefit of the whole world? and if these things must be the end of us now after our corruption, what is more unhappy, than man? & what is more uncapable of happiness, than man? A body subject to infinite diseases: weak, frail, fraught with miseries within, wrapped in them without, always uncertain of life, evermore sure of death, whom a worm, an herb, a grain of dust may kill, who if he looked for no other happiness than this, were much better to be a plant, than a man. And what man is he, that feeleth not a law in himself, that goes about to bridle him, which feeleth not a guilty and accusing conscience in the midst of his pleasure? or whose greatest delights leave him not a sting of repentance behind them? And what happiness can that be, whereof we be ashamed? Now then, seeing that we have a double life, the one in this world, the other in another; the one dying, the other immortal: the first which is here, tending to the second, as the worse to the better: our seeking must not be for such an end, or such a felicity as dieth with us, but for such a one as maketh us happy, quickeneth us and refresheth us eternally, which surely is not to be found in mortal things. Where is this happiness then to be found? In wisdom, in religion, and in knowledge, which are not attained unto by reason, but by faith. For belief mounteth higher than our understanding. And a certain Arabian proceeded so far, as to say, that the root whereby the felicity to come is contained unto, is faith, and what is this faith in God, but a believing that our eternal happiness liveth in him? And what is the believing, but a hoping for it? And what is hope, but the desiring of it? And what is the desire of it, but the having of it? And what is the continuers belief of it here, but a bewraying that here we cannot enjoy it? And if we have not faith, what have we but ignorance? And if we have faith, what have we but a desire and longing, considering that the greater our faith is, the more we despise the base things of this world? And the greater our desire is, the more we hate ourselves, and the more earnestly do we love God. And to be short, what is blessedness afore appointed: but we would see it? The way unto felicity, but we would enjoy it? Look then what proportion is between that which is present, and that which is to come; such proportion is there betwixt the hope we have here, and the perfection of that good which we hope to attain unto. It followeth then, seeing the world was made for man, man for the soul, the soul for the mind, the mind for God: that all our doings can have no end to rest upon here but only in the life to come, which is the beholding & true knowing of God. For who is he that would depart with any piece of his own liking in this life, but in hope of better things? And what were it for him to lose his life, if there were not a life more happy after this? The taking up of that godly man Henoch out of this life, was to no other end, but to set him in another life void of all evil. And when we read the turmoils of Noah, the overwharting of Abraham, the persecution of Isaac, the banishment and wayfaring of jacob, the distresses of joseph, Moses, and the residue of the fathers; they all show unto us, that they surely looked for a better life after this, and that there is a judgement to come. For had they looked for no other comfort after this life, the flesh would have persuaded them to have held themselves in quiet here. Noah among his friends, Abraham among the Chaldees, Moses in Pharaohs Court, Solomon in his pleasures, etc. But they knew that their shoot-anchor was to live immortally united unto God. Hermes in his Poemander, saith, that God made man like unto himself, and he linked him to him as his son: for he was beautiful and made after his own image, and gave him all his works to use at his pleasure, and therefore he exhorteth him to forsake his body to manure his soul, and to consider the original root from whence it sprang, which is not earthly, but heavenly. Discharge thyself (saith he) of this body, which thou bearest about thee: for it is but a cloak of ignorance, a foundation of infection, a place of corruption, a living death, a sensible carrion, a portable grave, and a household thief: it flattereth thee because it hateth thee, & it hateth thee because it envieth thee: as long as that liveth, it bereaveth thee of life, and thou hast not a greater enemy than that. Now to what end were it for him to forsake this light, this dwelling place, & this life, if it were not for a better in an other world? therefore Chalcidius saith, I go home again into mine own country, where my better forefathers & kinsfolks be. And a wise man of the Chaldeys exhorteth men, with speed to return unto their heavenly father, & to seek Paradise as the peculiar dwelling place of the soul. This is confirmed in the Gospel, when Christ promiseth the thief that day he should be with him in Paradise. And of Epicharin, we have this saying, If thou be'st a good man in thy heart, death can do thee no harm: for thy soul shall live happily in heaven. And Plato willed his soul to return home to her kindred, and to her first original, that is, saith he, to the wise and immortal godhead the fountain of all goodness, as called home from banishment into our own native country. Seneca speaking of the Lady Martiares son being dead, saith, he is now everlasting and in the best state, bereft of this earthly baggage which was none of his, and set free to himself: for these bones, these sinews, this coat of skin, this face, and these serviceable hands, are but fetters and prisons of the soul. By them the soul is overwhelmed, beaten down, and chased away. It hath not a greater battle than with that mass of flesh: for fear of being torn in pieces, it laboureth to return from whence it came, where it hath ready for it an happy and everlasting rest. We read of the Thracians, that they sorrowed at the birth of their children, and rejoiced at the death of them, because they thought that which we call death, not to be a death, but rather a very happy birth. Therefore Herodotus calleth these people the never dying Geteses, and the greeks the never dying Thracians. For they were of opinion, that at their departure out of this world, they went to Zamolxis or Gabeleize, that is, to him that gave them health, salvation, or welfare. Herocles saith, that the wicked would not have their souls to be immortal, to the intent they might not be punished for their faults, but yet that they prevent the sentence of their judge by condemning themselves unto death aforehand. But the godly endure many hard things in the froward generations. This Heber is from the Creation the fourteenth, two sevens, a double Henoch. He is the fourth after the flood, as juda is the fourth son of jacob, of whom Christ came. He is the seventh from Henoch, a man for rare blessings to be compared with Henoch, and is the same in force, that Henoch is, although you would think them clean contrary: and so they are in signification, but in effect of divinity all one. For Henoch signifieth Dedicated to God, and Heber Pilgrim or Stranger: and he that is a stranger upon earth, despising the state of worldly pomp, is a Citizen with God: therefore whosoever will be a true Henoch, must also be a true Heber. And if we will be holy before God, and acceptable vessels for the use of his Temple, we must bear palm boughs in our hands, singing Hosanna to the highest, and be estranged from the vain conversation of this earthly Paradise: so shall our names continue famous through many generations as Heber's did, & we shall speak the praises of God in our own tongue: for we will not consent with Nimrod to the building of our own confusion, whereby we might be shaken of from the favour of God, as he and his adherents were. Heber's glory is further enlarged in that the Hebrew tongue taketh the name from him. The jews kept this sincerely till they went into captivity into Babylon: but when they came from thence, they began to stammer; for there they learned the tongue of the Babylonians. Malachi endeth the old Testament and the Hebrew tongue: for though scholars write Hebrew, yet upon the first sight it is apparent to be the writing of man, so far it differeth from the style of the holy spirit. There be one thousand, seven hundredth, fifty and eight roots in the Hebrew tongue. And this is a wonderful thing, that the bare actions of the creatures should express Hebrew words: as a horse running upon a causey, the sound of his feet is much expressing this noise, Ratsat, which in Hebrew is to run. The noise which birds make by clapping their wings when they fly, is of this sound, Gnoth, which in Hebrew signifieth a fowl. The Grecians cannot find out the roots of their tongue. The Lord took such order in penning of the old Testament, that one skilful in the Hebrew tongue, will easily know if there be a sentence, or a word put in; nay, if there be but a letter added: so that they are very unwise that persuade others, or believe themselves, that the books of judith and Toby are Canonical Scriptures. For they are not Hebrew, neither were they received at any time by the ancient Hebrews, who were so perfect and ready in the text of the old Testament, that they could tell how many times the letter Alpha was used in the Bible: so that to believe these books to be Scripture, is to cross the testimony of the jews for their own story, and if they knew our opinions herein, they would condemn us for missing of Religion. This Heber was a very happy man, and his happiness made manifest, in that none which lived after him, came to his days. For he being a Prophet knew how heavy the curse of God would be upon the sons of men for building the tower of Babel: therefore he nameth his son Peleg, Divided. The Hebrew name is half the abridgement of the story, as it falleth out for the most part. He had also great cause of sorrow and heaviness, in that thirteen families of jocktains sons to whom Heber was Grandfather, went quite away, and were far from jerusalem, and being out of the favour of God, were bereaved of salvation; So that Chams house might seem to have greater blessings. For they dwelled near to jerusalem, and Jacob's sons in Egypt married with Cham's daughters. jacob sons called themselves Hebrews, because the story of Heber is the most famous of all the ancient fathers. Heber, a pilgrim or stranger. The Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to hide himself. 1757. Peleg borne. HIs name signifieth Division. In his days the tongues of those that built the Tower of Babel, were confounded. In the consideration of which Story, Time, are to be understood. Time, at or a little before Pelegs birth▪ Place, are to be understood. Place, a plain in the land of Shinear. Persons are to be understood. Persons 70. of Sem. 27. japhet. 14. Cham. 29. These 70. spoke one language, the tongue of Heber, and going from the East, they found a plain in the land of Shinear, where they abode and made brick in stead of stone, and slime in stead of mortar, and joining with Nimrod said, Let us make us a Sem, that is, a name, even in despite of the blessing of Noah bestowed upon Sem. But God scattered them from that place, into the upper face of all the earth, and they left off to build the City, therefore the name of it is called Babel, (that is, Come confusion) because there the Lord confounded the language of all the earth. Babel is Babbling, both in Hebrew, and in English. As at the confusion of tongues, there was great falling out about words, because one could not understand another: so hitherto all the world is at variance for the understanding of the words. And as the builders of Babel fell to babbling: so the despisers of Divinity shall fall to babbling. Therefore it were to be wished, that every man in the world understood the Hebrew tongue. All Nations in the earth are compelled to take notice of this story, whensoever they hear any man speak in an other tongue which they understand not. For entering into the consideration thereof, they are driven presently to examine the story of the tenth of Genesis, in which they may see the just and severe dealing of God, to such as envy the blessing of their brother: for going from sin to sin, they had their tongues divided, and their dwellings scattered. It appeareth by this story, that the dealings of Cham and his sons, were in the same kind that Kaines were. Kaine after his curse, wandering like a vagabond from the place of true Religion, into the land of Nod, which signifieth Fugitive, buildeth a city, and calleth it after the name of his son, Henoch. I'm after his curse, goeth wandering about from the place that Noah lived, and Sem sacrificed at, unto the land of Shinear, which signifieth Shake of, and there he built a City of Confusion. From which story also we may observe the judgements of God, that wherein a man offendeth, he or his seed is commonly punished: for it is certain that all the actions of wicked are a harmony with God's dealings, though in respect of the wicked they agree not with virtue. The sons of Sem for joining with rebellious Nimrod of Cham, as it were flouting their father's blessing, to furnish up the number of 70. made brick for the building of the tower of Confusion. 70, of Sems' posterity 600. years after, were forced to go into the land of Cham, and there compelled to be brickmakers under Pharaoh King of Egypt, because they despised the blessing of Sem, and remembered not the story of the 70. Families that built the tower of Babel: To show, that when in prosperity men forget God, turning his graces into wantonness, and his blessings to foolish pleasures, that he will take his blessings of bread and wine and oil from us, & drive us into foreign Nations amongst Egyptian dogs, to seek relief: whose succour shallbe yokes of heavy bondage, to punish us in the same pleasure wherein we offended. All the seventy Families do afflict Sem for this, before he hath his full renown, and in scattering of jocktanes' Sons, they are placed furthest off jerusalem of any. Peleg. divided. Christ is Palmoni the secret Numberer that weigheth, numbereth, and divideth. Unto the building of the Tower of Babel, we have Sem, Name, Arphachsad, Hea●ing, Sale, Spoiling, Heber, Pilgrim, Peleg. Divided. Put these together, and you have a short sentence. A good name like precious Oil, shall heal the spoiling of poor strangers: for God will d●u●de to every one according to his works. 1787. Regu. borne, Evil. 1819. Sarug. borne, Bough or Plant. 1849. Nachor borne, Dry. 1878. Terah borne, Smelling. AN evil Plant that hath lost his sap, and is become dry, being not watered with the dew of heavenly grace, can give no good smell, which appeareth, in that Terah quite forgetting that ever God created, and consumed the world and brought the devices of the Sons of Noah his great Grandfather to open shame of eternal memory, scattering them up and down like Vagabonds over all the earth, figuring the calamities of their later ages, the punishment whereof chiefly to be performed in his own kindred, became an Idolater, as joshua. 24. Your Fathers in old time worshipped strange Gods, even Terah the Father of Abraham, etc. But mark the event. For even as the Sons of Sem, for joining with the rest, were scattered with the rest: so the posterity of Terah by Abram, even the best of them, namely the jews, were once scattered Vagabonds over all the earth, for not embracing the covenant of Abraham, Isaac, and jacob, but in mercy gathered together again to the Mountain of grace to Jacob's Well, that giveth everliving water to so many as would acknowledge Christ the Rock; to the Land that flowed with Milk and Honey to Bethel, the house of jehovah, where they might see a Ladder reaching from heaven to earth, with Angels ascending and descending; to that fresh springing hill of Zion, which is watered with the dew of Hermon, from whence it runneth like the precious ointment that ran down from Aaron's beard, to wash away their former uncleanness, and to purge their filthy leprosy, that they might be a sweet smelling sacrifice unto the Lord, holy and acceptable before his Throne, having an high sacrificer to enter into the Holy of Holiest, to make intercession for them, that they might be free from confusion, and delivered out of the bondage of the outward and spiritual Babel. But even as the dog that returneth to his vomit, and the hog to his wallowing in the mire; so these jews of uncircumcised hands and hearts, forgetting all those, and many more benefits of God bestowed upon them, crucifying Christ the King of glory, the God of Sem, and not remembering their former punishments, are once again so scattered over the face of the earth, that while the world endureth they shall be Vagabonds and never gathered together again: To teach us, that if God spared not them, nor suffered them to continue in their transgressions being his peculiar people; that we are to look for no other recompense, than they had, if we despise the knowledge of Christ, as they did. Terah hath three Sons, Haran, Nachor, Abraham, as Adam, and Noah, had. 1996. Peleg. died, being 229. years old. He had not half the years of his Father Heber; the most aged man after the flood, lived not to half Methushelah's years: to show the curse that came by the flood. So every man in the world hath part of God's curse by the flood. 1997. Nachor died, being 148 years old. 2006. Noah died, being 950 years old. He lived after the flood, 350 years, that is, Seven Fifties, or Seven jubilees of years, as many as were from conquering the Land of Canaan, to the government of Samuel. Noah's whole life was a singing of salvation to the holy Lamb, seeing all the world drowned, and he only saved. When Noah dieth, Abram was borne. So God stirs up one good man after another oftentimes. 2008. Abram Borne. His name signifieth His Father, being the Tenth from Noah, another establisher of Religion, as Noah the restorer or comforter was the Tenth from Adam. And as in Noah's days he being the Tenth from Adam, God's justice over all flesh was extended: so in Abram, he being the Tenth from Noah, God's mercy to all the world is pronounced. When Terah is 130 years old, he begat: So old was Adam when he begat Seth, a foundation of Religion: jacob a bringer of Religion into Egypt, is 130 years old when he standeth before Pharaoh. jehoiada the high sacrificer, saveth joas the King's Son from the malice of Athalia, which had destroyed all the rest of the King's seed, and dieth being 130 years old. While he lived, joas kept Religion, and worshipped the God of his Father. After his death he fell away, and suffered incense to be offered in the groves, to whom Zacharias the Son of Barachias said, Is this the reward of all my Father's pains, that assoon as my Father is dead, you forsake the true God, and worship the Gods of the Nations? For which cause joas caused him to be slain between the Altar and the Temple. So that as death is contrary to life; and as at the birth of Seth and Abraham, the graces of God were manifested to the world: so at Iehoiadah's death the Tribe of juda lost all Religion. It is a question, how Terah being an Idolater, could name Abram, High Father: for so doth the word signify. He might guess like a worldly man, that his Son Abram should be likely to be rich and mighty, and so should have many under him. Howsoever it was, this is certain, that God directed the tongue of this Idolater to set forth and preach his glory, though his life had no show of virtue. Here is another question to be discussed of the age of Terah, when he begat Abram. Of Terah his age when he begat Abram. SOme will have Abram to be borne at Terah's Seventieth year, because in Gen. 11. it is said, Terah lived seventy years, and begat Abram, Nachor, and Haran. Whereupon they gather, that Abraham was the first borne, because he is put in the first place, and that he was borne in that year of Terah, to wit, the seventy. But they mark not, that Terah's Sons are reckoned, not according to their age, but according to their dignity, as Gen. 5. The Sons of Noah, Sem, Cham, japhet are so rehearsed, that in the first place there is mention made of Sem, who for all that was not the first borne, neither could be borne in the Five hundredth year of Noah, sith two years after the flood in which year he begat Arphachsad, he was but an hundredth years old. Now the first of this opinion whom I follow, was Caluine that most famous Doctor of the Church of Geneva, who in his Commentaries upon Gen. 11.27. expresseth it in plain words. Him followed Beroaldus, who did much in the illustrating of time, and Mangoldus. This demonstration is set down, Act. 7. Abraham is said to go out of Haran after his Father Terah died. Now Terah lived Two hundred and five years. And Abram went out of Haran in the seventy and five year of his age: which years if you subtract from Terah's age, there remains One hundred and thirty years, in which Abraham's nativity falleth. The same may be confirmed by Sarahs' age Abraham's wife, who is thought to be the Daughter of Abraham's Brother. Abram exceeded her no more but Ten years: whereupon it followeth, that he was borne long after him that was both his brother, and father in law. Abram therefore was called, and began his peregrination, in the Two thousand, Eighty, and fourth year of the world, the very same day that his posterity went out of Egypt, namely, the Fifteenth of Nisan, as it is said in Exod. 12. The third joinct of this first time, which containeth the divine covenant of Abraham, endeth in the year when the law was given, in which the Israelites by the goodness of God were brought forth, and delivered out of Egypt by many and strange miracles. This containeth four Hundred and Thirty years, which is confirmed by the testimony of Saint Paul, who expressly saith, Gal. 3.17. That the Law began four Hundred and Thirty years after the confirming of the covenant or testament. And concerning the confirmation of which covenant he speaketh, he expresseth in that which went before, namely, of that same which was made, when being called of God, he went out of Haran. For in vers. 8. he citeth the same promise, In thee shall all the nations of the earth be blessed, which Gen. 12. is rehearsed in the narration of his calling, Vers. 3. Hitherto also it appertaineth, which is written Exod. 12. Vers. 40. The peregrination of the children of Israel, (as learnedly and truly translateth that worthy man Beroaldus) which they dwelled in Egypt, was Four Hundred and Thirty years: Which surely the seventy Interpreters so translate, that they account the peregrination of the Fathers made in the Land of Canaan, in this dwelling. Neither doth the place of Gen. 15. Vers. 13. concerning the seed of Abram to be afflicted four Hundred years, hinder it. For Abraham's peregrination is to be derived from his calling, and his seed began to be afflicted when Isaac the Son of promise borne five and twenty years after his calling, being a child peradventure of five years old, suffered the scoffings of Ishmael borne of the hand maid: which surely the Apostle Gal. 4.29. expressly nameth persecution. Add hereunto the rest which Isaac and jacob suffered among strangers. Now that time wherein the Israelites abode in Egypt, that it is far wide of four Hundred years, is clearer than the light at noon day, to them which consider that Kaath the Son of Levi went down into Egypt, and lived One Hundred, Thirty and Three years, and that his Son Amram lived one hundred, thirty and seven years, Exod. 6. and that Moses his Son was Eighty years old when he went out of Egypt. All which make but Three hundred and Fifty years, and if from these, those years be subduced, which they lived after their Sons were borne, the years remaining would be few. But these things Doctor Berwildus, and others have learnedly set forth. Those notable men, Bullinger, Phlinspachius, Scaanger, and others agree unto it. It is said, that Terah being seventy years old begetteth Abram, Haran, and Nachor. The jews say, That Abraham was the eldest: but thereby they bring notable absurdities: for they agree that Sara was Harans Daughter; she is but Ten years younger than Abram, and then Abram being elder than Haran, and yet married his daughter but Ten years younger than her husband. Haran must needs beget her at Nine years of age, which is impossible. Therefore it is certain, that Nachor and Haran were elder than Abram. For if we look to Gen. 12. and consider that Abram being seventy and five years old received the promise, and to Saint Stephen's Oration, Act 7. by which it appeareth that Terah was dead before Abram had the promise, or else the promise might have had a reference to Terah, as well as to Abram, we shall by good Arithmetic, cast Terah at the birth of Abram to be One hundred and thirty years old: for take seventy and five years out of two hundred and five, which is the time that Terah lived, and there remaineth One hundred and thirty, the age of Terah when he begat Abram. To enlarge this further. If Abram had been the eldest, Sem would not have given him the blessing: for than he should have died before Sem, and men do not give their inheritance to their Sons which die in their life, but he would rather have kept it for Isaac, with whom he lived Fifty years. This may be made plain by another of the same sort. Rebecca being with child, and they both striving in her womb, asketh counsel what should become of her. The question is of whom? Sem being dead, it is manifest, either of Heber, or of Abraham. Thus you may see, that without the knowledge of the times, we could not avoid these errors. 2018. Sara borne. She is thought to be jiscah the daughter of Haran, and so she is: for Abraham calleth Lot brother, which could not be but in respect of marriage. For Lot was the Son of Haran, and brother to jiscah. Therefore in that meaning Abram speaketh truly. Sara is the same in signification that jiscah is. For Sarah signifieth Queen, so doth jiscah, her name was afterwards called, Sarai, that is, My Queen. You have a very easy reckoning of the times, if you begin at Sarahs' Fifteenth year of age, when she was fit, as it were, to be a Tabernacle for Abraham. These comparisons prove the providence of God to be plain, and his counsels easy. From Sarahs' Fifteen years of age, to the building of Moses Tabernacle. 480 From thence to the Building of Salomon's Temple. 480 Third of Cyrus, when the proclamation went forth for building the second Temple. 480 Government of Poncius Pilate, in whose time Christ did build his spiritual Temple. 480 The promise is given to Abraham. 2083. That is, Christ is promised to Abraham after the flesh, Gen. 12. Four hundred and thirty years, before the giving ●f the law. The promise to Adam in Paradise, 430. and to Sem after the flood, is here renewed to Abraham, when he is seventy and five years old. So many years old as there be Fathers of Christ from Adam to joseph. Saint Matthew beginning at Abraham reckoneth them but Forty and two, that is, three Fourteens, or six sevens; but Saint Luke reckoning them, bringeth them him from Adam, and showeth their number to be 75. Saint Mathews meaning was to prove him King of the jews, and Saint Luke's to show, that he is the Seed of the woman. seventy five hath in it, Ten sevens, and Five the number of the letters of jehovah. God changeth Abraham's name from Abram, to Abraham of Haman, a Multitude, because in him all the Nations and multitude of the earth should be blessed, like unto Noah, a new Comforter. He left his Country, and his Father's house, and went to a Land which God would show him, so that Saint Paul teacheth by faith. Abraham when he was called, obeyed God, to go into a place which he should a●ter receive for an inheritance, and he went out not knowing whether he went. In this faith, Moses a high Son, refused to be called the Son of Pharaohs Daughter, Saint Luke testifieth of him Act. 7. That the God of glory appeared to our Father Abraham, when he was in Mesopotamia, before he dwelled in Charran, and said unto him, Get thee out of thy Country, and from thy kindred, and come into a Land that I shall show thee. Then came he out of the Land of Chaldea, and dwelled in Charran, and from thence when his Father was dead, he brought him into the Land of Canaan: but he had no inheritance, in it, no not the breadth of a foot. Yet God promised, that he would give it him to possess, and to his seed after him, when as yet he had no Child. Wherefore, believing in God, it was counted to him for righteousness. For the promise to Abraham that he should be the heir of the world, was not given him or his seed through the law, but through the righteousness of faith, Rom. 4. In 2. Esdras 0. You have there in the prayer of Nehemiah, an abridgement of all this Story, how the Lord chose Abram, and brought him out of Vr of the Chaldees, and called him Abraham, and found his heart faithful, and made a covenant with him to give his seed, the Land, etc. Saint Paul, Act. 17. reasoneth with the men of Athens thus, You Grecians, you say that you are of japheth, and that your Country is jonia; and ye are the Sons of the earth. Be it known unto you, that God at the first made all mankind of one blood, to dwell on all the face of the earth, and assigned the seasons which were ordained before, and the bonds of their habitations: for he divided unto them the Land, according to the number of the Sons of Israel, Now ye heathen, your own Poets say, ye are the generation of God. And we may observe, that in all the ceremonies of Moses, there is a great privilege laid down for the heathen. And beside, Melchisedech being a heathen, and greater than Abraham, and a resembler of the Son of God, is a manifest argument that God would save the Gentiles in Christ. And it is added by Saint Paul, God which justifieth the wicked, even Abram being an Idolater. The Gentiles are no worse, therefore they have no cause to despair. And where it is said in this Story of Abraham, that he forsook his Father, and his Father's house, Saint Stephen. Act. 7. showeth▪ that it was at the time his Father was dead▪ for otherwise it had been an hard example, and Gods actions must be so wisely disposed, that the very heathen must acknowledge them to be just, which they would not have done if he had left his Father, he being alive. It is further added, that Abraham was rich▪ He was of behaviour quiet: for to avoid strife and contention betwixt his shepherds, and the shepherds of Lot, he willed him to choose whether he would take to the right hand, or to the left. Lot chooseth the best for eyesight, though by the close counsel of God ordering his choice, it proved far contrary. Abraham was politic: for he had Three hundred and Eighteen soldiers of his own family, which he himself had instructed. And thereby we may gather, that he used recreation, and in curiosity did not contemn it: for otherwise he could not have made his men so expert Warriors. And surely there is nothing disturbeth Religion, more than curiosity. He was a stately man, and courageous, and had authority of life and death: else he could not have kept so many in good order. His moderation appeareth also, in that he suffered Sara to rule at home. He was politic in choosing the night to set on his enemies: for seeing he was in the favour of God he was sure he could not walk in darkness, and it was the fittest time to make his enemies afraid. 2090. Melchisedech King of Salem, A figure of the Son of God, meeteth Abraham. IT is a question who this Melchisedech should be. It is most certain, it is Sem the Son of Noah. Which may be gathered from the circumstance of the Story, being modestly expounded. Heb. 7. This Melchisedech King of Salem, who met Abraham, as he returned from the slaughter of the Kings, to whom also Abraham gave tithes of all things, first is called by interpretation, King of righteousness, and after that, King of Salem, that is to say, King of Peace, without Father, without mother, without kindred, and hath neither beginning of daye●, nor end of life, but is likened to the Son of God. He was without Father, without Mother, when Abraham met him. Five last ages above Abraham being dead, he was unknown of his own kindred. He had no end of life in the old world, for he lived through the flood: and no beginning of days in the new world. Christ in respect of his Godhead had no mother, and in regard of his manhood he had no father. Surely our men be very unadvised, that because Calvin and a few Grecians do stacker in this opinion, whether Sem should be Melchisedech; therefore they will not admit the truth hereof, as though they should be a rule of truth unto them. But to answer them: First, the consent of all the jews is, that Sem is Melchisedech, and if he be not, then let us see what inconveniences will follow. First, he must be a godlier man than Sem that crosseth seems blessing, Blessed be the God of Sem. Besides, it stands not with Religion, that any man should be rare in the highest degree, no prophecy going before it to warrant his rareness. But this is the cause why men be deceived. The Grecians err in this, and are the cause why others have erred. It was not possible for them to know the truth thereof: for the jews appointed by Ptolomeus Philodelphus to translate the Bible, seeing there was such difference at the birth of men after the flood, both in comparison with those before the flood, and those after; that their story might not be flouted of the Egyptians, add of purpose 1500. years to the Fathers after the flood. For seeing Terah begot Abraham at 120. And because Sem begot Arphacsad at 100 years old, to every one where wanteth an hundred, they put an hundred: As, Arphacsad lived 3●. years, and begot Selah; they translate, Arphacsad lived 135. and begot Selah, and so in the rest. By which reckoning, Sem is dead before the time he should meet with Abraham. Saint Ie●om, acquainted with the Hebrews dealings, knew that their consent was that Sem was Melchisedech, and so he affirmeth. Besides, it is not likely that any of Cham's house should be like to the Son of God, being a cursed generation. Again, if it be objected that Moses doth not call Mel●hisedech Sem, and therefore it is likely he was not Sem: This objection is thus answered. Moses penneth his story short, because he knew all the jews were well acquainted therewith. And as for the Author to the Hebrews, setting him down to be without father, without mother, we must consider in what sense and meaning he speaketh: for seeing it is added by Moses in Melchisedechs' story, that he was king of Salem; and it is not possible for a king to be borne without Father, without Mother; and it was never the meaning of the holy Ghost, to cross the course of the creation: therefore we must look for some other exposition, than that which the bare literal sense will afford upon the first sight. This therefore is the Author to the Hebrew meaning: He was now to call to the jews mind, one who in their story was a figure of the Messias. Now seeing Christ the Saviour of the world, as he was God, had no mother, and as he was man, no father; therefore to make this plain, that is, to make Melchisedech a figure answerable to this truth, he so speaketh of him, as if he were without Father or Mother, because he resembled the Son of God. Now the Author to the Hebrews might very safely use this kind of speaking For Sem being borne before the flood, and in Abraham's time being a Grandfather of eight degrees, must needs be thought to Abraham's Soldiers, to be without father, without mother, who had neither beginning of days, nor end of life. So that a Soldier of Abraham's camp might ask of one of Canaan, Goodman of Canaan, who is this goodly old man with a hoary beard? He would answer thus; He is called the just King, and his town is named the quiet Town. For when all the other Kings his neighbours are at variance, he only liveth in peace. And when Elam overcame five Kings, no man offered him any violence. We have in every village a several God: but he sacrificeth to the God (as he saith) that made us, and them. And mark what I shall tell you: When he offereth an Ox or a Ram to his God, which (he saith) made the heavens and the earth, fire cometh from heaven to consume it: and he seemeth to be so strong, that none of us shall live to see his days. In this respect therefore the Author to the Hebrews affirmeth that he was without father, without mother, who hath neither beginning of days, nor end of life. For in proper sense it cannot be true. 2094. Ishmael borne. THe son of Hagar an Egyptian, whom Sara gave to Abraham because herself was barren. When Ishmael was thirteen years old, as Gen. 17. Abraham took Ishmael and every man child among the men of his house, and circumcised the foreskin of their flesh the same day as God had commanded. Which Ceremony of circumcision continued unto Christ: but since his death it is abrogated with the rest of the ceremonies of the law, and is of no force unto salvation. As Gal. 5. I Paul testify, that if ye be circumcised, Christ shall profit you nothing at all: for whosoever is circumcised, is bound to keep the whole law. And, as many as are justified by the law, are fallen from grace. For in jesus Christ, neither is circumcision any thing worth, nor uncircumcision. But faith which worketh by love, as Abak. 2. The just shall live by his faith. The day of Circumcision was the Eight day. The seal was answerable to Baptism. We have no special story of Eight to be compared with this, but the eight that were saved in the Ark. The ceremony of the day is answerable to the number of the persons, and the seal itself answerable to the waters of the flood, to the which answereth Baptism which now saveth us. Ishmael had twelve sons and one daughter. jacob had twelve sons and one daughter. Ishmael was answerable in outward blessings to Isaac and jacob, but not in spiritual: for he was borne after the flesh. And although he were the son of Abraham, he was not the son of Abraham, as it is written. They are not all children, because they are the seed of Abraham: but, In Isaac shall thy Seed be called: that is, they which are the children of the flesh, are not the children of God; but the children of the Promise are counted for the Seed. In the Bible there are two Ismaels': the one an Egyptian by the mother, the other by the Father. The one of Abraham by the mother: the other of Abraham by the Father. Both these were enemies to the True seed of Abraham. This Ishmael flouted the Promise in Isaac, the other Ishmael killeth Godoliah. He being left a Governor of the seed of Isaac. Ishmael was upon every man's head, and every man upon his head, seeing he persecuted Isaac. 2096. Arphachsad died, being 438. year old. Gen. 11. 2100. Isaac borne. Gen. 21. When Abraham is 100 years old, and Sara 90. years old, according to Gen. 17. HIs name signifieth, Laughter. When Isaac is promised, Sara Laughed: so did Abraham: So did Ishmael laugh at Isaac. These three laughters in Hebrew are expressed by one word, but there is great difference. Sara Laughed as at a thing unlooked for. For she said, I am now 90. years old, and my Lord 100 shall I now give my self unto lust, seeing it ceaseth to be with me, as with other women? And the Lord said, is any thing unpossible with God? Abraham laughed, as rejoicing thereat: for it is said, Abraham believed in God, and it was reckoned to him for righteousness. Ishmael laughed, as flouting at Isaac, as though he were such a goodly fellow in whom the Promise should be established. You have this story renewed again in the New Testament. For the Angel Gabriel saith unto Mary; For with God nothing is impossible. Elizabeth cometh to salute Mary, and she saith, Blessed is she that believeth: for those things shallbe performed which are told thee from the Lord. It is said of Abraham, that he laughed when the Angel promised he should have a son; thereby signifying his rejoicing. isaack's life was answerable to this joy: for he had no affliction in Canaan: only he was driven to go to Abimelech King of the Philistims, and dwelled in Gerar where he was somewhat injured. Abraham praying for Ishmael that God would bless him, he saith, I will make of him a mighty nation, but in Isaac shall thy seed be called. It is written, that Abraham had two sons, one by a servant, and one by a free woman. But he which was of the servant, was after the flesh: and he which was of the free woman, was by promise; which things are spoken by an allegory. For these mothers are the two Testaments, the one which is Hagar of mount Sinai: For Hagar or mount Sinai, is a mountain in Arabia, which gendereth unto bondage, and it answereth to jerusalem which now is, and she is in bondage with her children. But jerusalem which is above is free, which is the mother of us all: for we are after the manner of Isaac, children of the promise. But as then he which was after the flesh, persecuted him that was borne after the spirit: even so is it now. But what saith the scripture? put out the servant and her son: for the son of the servant shall not be heir with the son of the free woman: then we are not children of the servant, but of the free woman. Gal. 4. 2113 Ishmael, & Hagar, are expelled Abraham's house. Gen. 16. It was said unto Abraham, that his seed should be afflicted in a land that is not theirs, 400. years, and should serve them, and they should entreat them evil. Now if we reckon the time of the abode of the children of Israel in Egypt, we shall find it but 215. years, for jacob goeth into Egypt 185. years after the Promise of the 400. years. So that they were not in Egypt full 400. years: but they were afflicted first and last 400. years, For Ishmael the Egyptian flouteth Isaac, and beginneth the 400. year. And Pharaoh the Egyptian in the end of 400. year afflicteth the Seed of Isaac. And as the Seed of Sem were afflicted by Cham▪ 400. years; so afterwards about that time were they also afflicted by japhet. It may be objected, How is Ishmael an Egyptian, seeing he is of Abraham? He is by the mother's side an Egyptian: for Hagar was of that country. And by this exposition it falleth out to be true. We have for to warrant this, the like in the story of the Kings, where one being an Egyptian, is called of the King's seed, because one of his ancestors married with a wife of juda. This story is mentioned in 1. Chro. 2. It is thus said, Shesan had no sons but daughters, and Shesan had a servant an Egyptian named Iarchthange, and Shesan gave him his daughter to wife. In 2. King. 25. After that the King of Babel had overthrown jerusalem, he left people in the land of juda to till the ground, and to exercise manuel trades, which were made tributaries, and he set Godoliah ruler over them. Then came Ishmael the son of Nethaniah, to Godoliah, to Mizpah. And Godoliah swore unto them, that they should not fear to serve the King: for by that means it should be well with them, and they should dwell with them in the land. But in the seventh month Ishmael the son of Nethaniah, the son of Elishama of the King's Seed, came and slew Godoliah and he died. here Ishmael which was by his father's side Iarchthange an Egyptian, is called of the King's seed sixteen ages after, because his ancestor Iarchthange married one of juda. And surely it is likely by this, that the King's seed was wonderfully decayed, when as one by an Egyptian his great Grandfather, having only married in juda, should be called of the blood Royal. And without question Shesan was very wicked in despising the glory of the tribe of juda, which he openly showed when he married his daughter to an Egyptian. His name in Hebrew answereth to Ismaels' manners afterwards: for the Hebrews affirm that Iarchthange is so harsh and loathsome to be pronounced, as no word of like tediousness in all the Hebrew tongue. So likewise Ismaels' maner● are as detestable as the earth can afford. Thus you see how Ishmael Abraham's son may rightly be called an Egyptian. Sara reasoneth with Abraham concerning the sending away of Hagar and Ishmael. She might have great cause to be grieved at the flouting of Ishmael. For we may imagine her to have used such like speeches as these have been content to have gone with you from Vr of the Chaldeans from my father's house, & mine own kindred. Besides the tediousness of travel, I have sustained great vexation and disquietness, by the fear which I might have when you went to fight with the four Kings. For my behaviour towards you, it hath always been pleasing. Myself being barren, I gave you my maid, that yet by her I might have children: for this, even Hagar despiseth me. It had been better for me to let Eliazar of Damascus have enjoyed the blessing. Now God hath sent me a son; see how he is flouted. Surely, if you do me right, and that which appertaineth to justice, you must drive out this bondwoman and her son: for this son of the bondwoman shall not be heir with my son Isaac. This dealing of Sara God approveth, and willeth Abraham to hear her voice though it seem grievous to him. here we see by the mocking of Ishmael, that the wicked ever persecute the godly. Asa maketh a law, that whosoever will not seek the Lord God of Israel, shallbe slain. The wicked make as severe laws. But here is the difference, the laws of the godly are so reasonable, that every one may see presently the equity of them: on the contrary, it is enough in the laws of the wicked, that it is the King's pleasure, or that it satisfies their humours. To return, we may guess that Isaac was five years old when Ishmael mocked him: for otherwise Isaac could not have perceived it. Ismaels' flouting might be after this sort; Is this he that shall have the promise, in whom the Nations shall be blessed? a goodly one, I warrant you: what continuance or strength can there be in him, seeing at the time of his birth, his father and mother were very old, and decayed in strength, and yet when he is weaned, there must be great feasting and jolly cheer? If we consider what an offence it is esteemed, if one being a subject, or otherwise inferior, should contumeliously and despitefully taunt and upbraid the heir apparent to a kingdom: we will think this an injury not sufferable. If we observe the time when the children of Israel came out of Egypt, which was about Easter, and that this time of flouting, and that time, maketh 400. years; we shall find, that this mocking was likewise about Easter. 2126. Sale died. Gen. 11. being 514. years old. 2140. Josephus thinketh that Isaac was appointed to be sacrificed at 35. years. Codomanus is of opinion, that Isaac at this time was offered being now 32. years old and three quarters, answerable to the death of Christ at his death, seeing his death was a figure of the death of Christ. There is nothing precisely determined by the Scriptures: and therefore it is left for us to follow which we will. This Isaac, in respect of the commandment of God, that he should be offered up, and the obedience of Abraham in offering him, was dead, and was restored to Abraham, as if he had been risen from the dead. He was offered on mount Moriah, a part of the mountain of Zion, called afterwards jerusalem. Of this Christ speaketh: O jerusalem, jerusalem, that thou sawest those things that concern the peace! but now they are hid from thine eyes; therefore thou art jebus, that is trodden down. God altereth the name of Moriah, to jerusalem, because he would have kept in memory Abraham's obedience, & seems religion, and therefore giveth it a name comprehending both: for in respect of Abraham, he calleth it jire. Abraham giving it the name jehovah jire, that is, in the mount will the Lord be seen. In respect of Sem he keepeth the name of Salem still, and so it is called jire Salem, the Sight of peace. From this story the jews might have known the death of Christ, seeing Christ compareth them together, and yet by putting Christ to death, have saved the world, though not heaped condemnation on their own heads. For as it was prophesied, that one man must die for all the people: so they might have thus reasoned, We know this is the Messias, and that he must die for the sins of the people, Isaac being a figure, and this time wherein he now is on the earth, agreeing with daniel's sevens. Therefore, as Abraham offered up Isaac, so let the high sacrificer according to the law put him to death. But then, as Saint Peter speaketh, if they had known this, they would not have crucified the Lord of glory. But as the windows of Salomon's Temple be narrow without, and wide within: so Christ speaketh of parables, that they are therefore spoken, that in hearing they should not hear, and in seeing they should not see, lest they should repent and be saved. The Author to the Hebrews saith, By faith Abraham offered up Isaac; and he that received the promise, offered his only begotten son: to whom it was said, In Isaac shall thy Seed be called: for thee considered that God was able to raise him up even from the dead, from whence he received him also after a sort. Christ in the Gospel affirmeth, That Abraham saw my days, that is, in Isaac, and rejoiced. God speaketh from heaven to Abraham in this sort; By myself have I sworn, because thou hast done this thing, and haste not spared thine only son, therefore will I surely bless thee. In Rom. 8. Saint Paul speaketh thus: What shall we say then to these things? If God be on our side, who can be against us? who spared not his own son, but gave him to death for us, how shall he not with him give us all things also? Compare Isaac with Christ. Was not Abraham our father, justified by works when he offered his son Isaac upon the Altar? jam. 2. Isaac was bound. Isaac after 3. days was offered up to death, and after a sort revived to life. God spared not his own son, but gave him for us all to death. Christ was bound. Having suffered death, riseth up again the third day to life. 2145. Sara died Being 127. years old. She was buried in Canaan in the field of Machpelah, which Abraham bought of the Hittites: This place they would have given Abraham freely: for they confessed that he was a prince of God amongst them, but he would buy it, because they should not say that they had made Abraham rich: wherefore we must know, if we will be godly, that all our life is but a pilgrimage, and that we are but strangers, and that all our inheritance is nothing else but a place for burial. The Hebrews expound Sarahs' death, a mortification and dying unto sin. Rebecca is married to Isaac. Gen. 25. When he is 40. years old. She is the daughter of Bethuel the son of Nachor, the son of Terah, and brother of Abraham, her Grandfather Nachor was an idolater: but her grandmother Milka is thought to be of a good Religion, in that two of her sons, Bethuel and Kemuel have El. the mighty God, in their names. Isaac goeth to Mesopotamia for a wife of his own kindred: for in Canaan there were none of his kindred, and of the women of the land he might not marry. jacob his son likewise goeth to Mesopotamia to Laban the Brother of Rebecca, and there taketh him wives of the same kindred. 2158. Sem died. Gen. 11. This Sem was a great King, and lived Six Hundred years, as Noah before the flood. He is called Melchisedech, the King of peace. He dwelled at Salem, where his name continued Sixty and five ages, half One hundredth and thirty, answerable to Seth, till that the Apostles received the holy Ghost after the ascension of Christ. He is resembled to the Son of God. seems house believed that Christ should come, till he came: and when he came, they denied him, and were cut off. 2160 Esau, and jacob, borne, Gen. 25. The first matter in this story to be considered, is, how the two twins in Rebeckahs womb, are called two nations. Malachi speaking in the person of God, saith, I have loved jacob, and hated Esau: So Saint Paul saith to the Romans, Cap. 9 Ere they were borne, it was said, The elder shall serve the younger, as it is written, Esau have I hated, and jacob have I loved. Esaus' description is thus laid down in the Scriptures. First, that he was hairy, that he was of great courage, and at his birth jacob holdeth him by the heel; God thereby showing at their birth, what should be the course of their lives afterwards. Homer maketh mention, that Ulysses overthrew Ajax by striking him on the leg, The Greek translators handle it so, and call him, Thermistes, that is to say, a Heeler. Esau was a Hunter, living like the Ruffians and Roisters of our time. He selleth his birthright for a mess of pottage: for jacob would not give it unto him, except Esau would first swear to sell him his birth right. Saith Esau, I am contented: for it will be so long ere it will be enjoyed, that I, and my sons Son shallbe dead first. So with an oath he sold jacob his birthright; therefore he was called Edom, Red pottage. No doubt isaack's men knew this to be a rare blessing: and seeing he had despised it, they must needs, whensoever they called him Edom, keep his wickedness in memory: for by this sale he despised Noah, Sem, Heber, and Abraham, and all his victories, in the faith of which blessing, Abraham overcame so gloriously. This is the first combat by the which jacob a Heeler supplanteth Esau. The whole posterity of Esau bore the name of this infidelity: he thought it a long time to the performance of a promise to be accomplished almost Four hundred years after: aiming, like a profane worldling, at the outward inheritance of the Land of Canaan, and not respecting the blessing of the spiritual Salem. He was the eldest, and extreme wicked: notwithstanding he was the Son of a righteous Father, to show that the sincerest nature of the godliest men is extreme wicked. He was to jacob, as Kaine to Abel, and as Ishmael to Isaac. And as in his own person, he persecuted and sought the death of his Brother jacob, so his posterity were continual enemies to the seed of jacob. Amelech of Esau lay in weight for the children of Israel, when they came out of Egypt, to destroy them: but God commanded them to put out his name from under heaven. Wicked Haman would at once have destroyed all the jews, but he and his ten Sons were hanged. Haman was of Agag the Amalekite, of Esau. In him is performed a prophecy in Numb. 24. Ameleck is the beginning of Nations, but his later end shall perish utterly. Herod of Edome likewise seeketh to put Christ the true Israel, to death: wherein you may see the malice of Esau to continue even till Christ. Esau was hated of God before he was borne: therefore whatsoever he did, it turned still into a curse unto him; he prepareth venison for his Father, and the whiles loseth the blessing of eternal life: he would please his father by marrying into Abraham's stock, and marrieth Ismaels' daughter; he wept for the blessing, but found no place of repentance, though he sought the blessing with tears. In like sort is the repentance of every wicked man, when he is touched with the conscience for sin, he will then acknowledge his sin, and with tears show forth for his transgressions, but through the hardness of his heart which cannot repent, he returneth like to Esau to his vomit again. Iacobs' Story will appear the better by declaring Esau's, even as contraries are set together, that thereby every one may show the clearer. His name signifieth a Suplani or Heeler, and all his life showeth him to be contrary to Esau: The one an image of all impiety; the other a mirror of all godliness: the one a persecutor, the other persecuted: the one a despiser of grace, the other an embracer of virtue. You have from the creation to jacob two and Twenty Fathers, answerable to the Two and Twenty Letters in the Hebrew tongue. So Epiphaneus in Ankorato handleth them. Thus, by comparisons God maketh his dealings easy to be kept in memory. jacob, though the Two and Twenty from Adam, yet the third Seventh of those which were borne after Adam's creation. Now the Chronicle is ended for particular lives: for after Jacob's Story the Scripture contains whole Stories of whole States and Kingdoms. Noah is the Tenth from Adam: Abraham the Tenth from Noah: jacob the Twelve: so you have the two and Twenty. The Hebrews admire the patience of God, that Ten whole ages God gave them time to repent, and yet Esay saith, that the Lord looked about, and saw that there was none good upon the earth. The seventy Interpreters translating the old Testament into Greek, thrust in one Kenan, whose name is not in the Hebrew. If the reason be demanded why they did so, this may be answered: The Seventy Interpreters knew, that a great deal of wisdom was contained in the comparison between the Two and Twenty Letters of the Hebrew tongue, and the Two and Twenty Fathers. Now because they envied the Egyptians, and were loath they should gain any wisdom by them, of purpose they add Kenan, to disturb this proportion, and so they make jacob the Three and Twentieth. Saint Luke setting down the Genealogy of Christ, allegeth Kenan following the Genealogy, penned by the seventy Interpreters. For Saint Luke was to take it as he found it, and he knew that all the jews were well acquainted with the reason why Kenan was added. Therefore there could no danger grow in his time, though Kenan were kept still in the Genealogy. Beza translating the new Testament, leaveth him out; for the which the jesuits accuse him. Now Beza, to the end ignorant men should not stagger by finding him in Luke which is not in Moses, leaveth him out: and this may Beza do well enough: for any one may know, that Saint Luke never meant, that Arphachsad begat Kenan, seeing that he addeth, being, as men supposed, the Son of Arphachsad, to wit, of those men that knew not the meaning of the Translators. Besides, Epiphanius being a Grecian, and being acquainted with the Greek translation, yet concludeth the Fathers under the number of Two and Twenty. jacob is called The beloved of the Lord, before he was borne: In which he is answerable to David, whose name signifieth Beloved. And to our Saviour Christ, of whom it was said, This is my beloved Son, in whom I am well pleased. And further, we are to note in this story, how Esau by haste, not willing to stay for the promise till the time appointed, felt the heavy judgement of God. We have the like example of this haste, and the like punishment in Saul. Samuel anointed Saul King, and willed him to go before him to Gilgall, & to stay there for him 7 days till he came. Saul tarrieth 7 days, according to the time appointed, but Samuel came not, therefore the people were scattered. Saul seeing the people's minds severed, that he might unite them again, offered a burnt offering. Then came Samuel & rebuked him, saying, Thou hast done foolishly, thy kingdom shall not continued, the lord hath sought him a man after his own heart. Thus you have the like example, both for Story, and prophecy. ISaack is blind, Sem, Heber, and Abraham being dead, only Esau, and jacob alive to enjoy the blessing after isaack's death. Now, if we examine the sequel, we shall see, that if Isaac had not been blind, he would for his part have brought destruction upon the whole earth: for he would have blessed Esau, who upon any occasion would have sold it, and beside, being very wicked in despising it, would have brought the heavy wrath of God upon his posterity for disobedience. Therefore his blindness was a great blessing, even as Saint Paul speaketh every thing turneth to the best to the children of God. Isaac willeth Esau to go and kill him some venison, that his soul may bless him before he die. So the Prophets use to desire meat before they prophecy, that being refreshed they may be the fuller of spirit and cheerfulness. The Hebrews dispute from this place, whether Isaac was grown into poverty. Some think he was, by reason of the famine which fell in Canaan, & because the Philistines kept not covenant with him, for which cause Samson afterwards taketh occasion to plague them, and that justly. Aben Ezra is of this opinion. Rebecca she heareth this Commandment of Isaac, and knowing that speediness in dispatching, is oftentimes a great cause of advantage, willeth jacob to go and fetch a Kid, that thereof she might make pleasant meat for Isaac. jacob is afraid, she comforteth him: for she had her warrant from God, that the elder should serve the younger, and therefore she boldly adventureth. He cometh to Isaac, who supposeth him to be jacob by his voice, but feeling the roughness of his hands and neck, is persuaded that it is Esau, and blesseth him. When he was blessed, in cometh Esau with his venison, and prayeth his Father to bless him. Isaac was now astonished to think of this subtlety. His spirit must needs be full of fear, to think how he whom he would have blessed, the Lord would not choose. Isaac therefore seeing the event, acknowledgeth the election of God in jacob, and concludeth that he shall be blessed. Now here is a question to be handled. When jacob saith, I am thy Son Esau. And Isaac answereth, It is Jacob's voice. Whether jacob doth lie or no. This answer of Jacob's, if we expound in the best sense, is no lie: for than it is no more but a kind of scoffing, called Ironia. So God speaketh in Gen. 3. Behold, the man is become as one of us, to know good and evil. So Christ in the Gospel cometh to his Disciples, and finding them a sleep saith, Sleep henceforth. We may answer it further thus: jacob in respect of the purpose of God, which chose him for the blessed, might very well be called the only Son. Besides, in regard of civil right, now he was his eldest Son, seeing he had bought the birthright of Esau: Whether it were a lie or no, we will leave it to God: and we cannot altogether condemn this answer, seeing God approveth it by giving jacob the blessing. Plato saith, When men are dead, we cannot ask them what they meant. Therefore we must expound their speeches, and their actions to the best meaning. And further, words are not always to be taken in proper kind of speaking. For Abram defendeth himself, that Sara was his Sister, to wit, the Daughter of his Father, but not the daughter of his mother: joseph sweareth by the life of Pharaoh, if you take the words as they lie in proper sense, he sinned greatly, and was even for his oath, the worst of all Jacob's Sons. But Salmo jirki expoundeth him thus: by the life of Pharaoh you are Spies, that is, Pharaohs life is a worms life, which in account is no life: even so are ye no Spies in truth, though you may seem so to be. So likewise Hushai answereth Absalon; for when Absalon saw Hushai, David's Counsellor, he asketh him, Is this thy kindness to thy friend? Why goest thou not with thy friend, meaning David. Hushai answereth, Nay, but whom the Lord and this people, and all the men of Israel chose, his will I be, and with him will I dwell. This sentence hath a double meaning, either that he meant to serve Absalon, or King David. Therefore when things are spoken doubtfully, we must mark how men may in wit expound them. 2183. Abraham died. Gen. 25. Being One hundred, seventy, and five years old, He was buried in Hebron. 2188. Heber died. Gen. 11. Being Four hundred, seventy, and five years old. He was the longest liver of any that was borne after the flood. 2231. Ishmael died, being 137. years old. THe prophet Esay, Cap. 66. prophesying of the calling of the Gentiles, nameth the two eldest Sons of Ishmael. Nebaioth and Kedar, saying, The Rams of Nebaioth shall serve thee, and the sheep of Kedar shall be gathered unto thee. Again, he nameth two of Abraham by Ketura, Sheba, and Seba: which two names do also contain the Gentiles by Cham, and the Gentiles of Sem by jocktan. So that under the names of the most worthy Gentiles, which are the Gentiles by Abraham, he showeth the calling of all the Gentiles in the world. Whereby we are taught, that Ismaels' posterity was not wholly rooted out of the favour of God, as Ameleck was. 2245. jacob goeth to Laban. Gen. 28. HE goeth into the Country of Mesopotamia to Laban. There he serveth Twenty years. This Laban was the Son of Bethuell, and brother to Rebecca, and of the house of Nachor, the Brother of Abraham and Haran, who remained in the Land of the Chaldees after Abraham's departure. So that Laban, though of Mesopotamia, yet is near kinsman to jacob. jacob in this journey goeth over jordan with his staff and skrip, as closely and secretly as he could, that thereby Esau might not know of his departure: for Esau was mighty, and, as it appeareth afterwards, had a band of Four hundred men. Alexander Polyhistor writeth of this flying of jacob for fear of his brother Esau; of his abode in Mesopotamia, his seven years service, his marrying with two Sisters, the number of his children, the ravishing of Dina, the slaughter of Sichem, the selling of joseph, and of his imprisonment, his deliverance for expounding of dreams, his authority in Egypt; his marrying with Putifars daughter, his two Sons by name that were borne of her, the coming of his Brethren into Egypt, the Feast that he made them, the Five parts that he gave to Benjamin, whereof this Author intendeth to yield a reason, the coming of jacob and his whole household into Egypt, of what age every of them was, and how many children every one of them had: and so he bringeth us down from Noah to the flood, from the flood to Abraham, from Abraham to Levi, and from Levi to Moses: notwithstanding ever among faults in recording the times, with some other additions of small importance. Which plainly show, that he had not those Histories immediately out of the Bible, but out of some other books which he had seen elsewhere. jacob going to Haran stayeth by the way all night, because the Sun was down, and laid of the Stones of the place under his head, and slept. There he seeth the Vision of the Ladder, and when he awaketh, he saith, Surely the Lord was in this place, and I was not ware of it. Then he rose and took up the stones, and made a pillar, and called it Bethel: for he said, This is no other, but the house of jehovah, and the gate of heaven. He seeth a Ladder, etc. THis Ladder representeth Christ: the foot on the earth, his humanity: and the top reaching to heaven, his deity: The Angels of God ascending and descending, the meditations betwixt God and us: And the Lord standing above upon it, the readiness of the Father to receive our prayers. This is expounded, joh. 1.51. Ye shall see the heavens open, and the Angels of God ascending, and descending upon the Son of man. In this Vision of the Ladder, we see the whole meditation of Christ is showed to jacob. And if we duly consider it, there could not be a fitter similitude in the whole course of nature, to represent the meditation, than the Ladder. For even as in the Ladder, if two or three steps be broken, the Ladder is to no use, seeing we can neither ascend nor go down by it: even so the whole meditation is so united and knit together, that by despising any one part, we bereave ourselves of the benefit of the whole. After that jacob was come to Haran, he served 7 years for Rachel. Laban giveth him Leah, and deceiveth him, and useth this excuse, That it was not the use of the country, that the younger should be served before the elder. Leah is said to be contrite. Here we may see what it is to enjoy the truth of God's religion, and to worship him truly. Leah committeth a great sin: and though God make her fruitful, yet this event excuseth not the fault before committed. She knew very well, that she could not enjoy salvation by staying with her Father: and we are to make the best collection of the actions of the best women, & therefore, no doubt the zeal that she had to know God, made her to venture so far. No doubt, this was a great sin, and yet a far greater to have been married to an unfaithful husband: for thereby there was no hope left for salvation. And we see that Christ chooseth to come of Leah by juda, rather than of Rachel. God himself only knoweth how far he will pardon so great offences. Then he serveth 7 years for Rachel. Leah is fruitful: she hath Reuben, and saith, The Lord hath looked on my tribulation. Then she conceived, and bare Simeon, and saith, Because the Lord heard that I was hated, therefore he hath given me this Son. She conceived again, and bare Levi, and saith; Now my husband will be joined unto me: therefore she named him Levi, joined. Then she bore judah, and said, Now will I praise the Lord. The heathen by the light of nature will confess, that the Lord looketh on their tribulation, and helpeth them, that he heareth their hatred, and revengeth it: but they cannot for all these benefits praise the Lord. Therefore she, as a prophet, knowing that Christ should come of judah, praiseth God for so glorious a blessing. Then she left bearing a time. Rachel giveth Bilhah to jacob: she beareth Dan, judgement, and saith, God hath given sentence on my side: afterwards, Nepthali, Wrestling. Leah doth the like, and giveth jacob, Zilpah, who beareth Gad, a Company, and Asher, Happy. Leah after beareth Isachar, Wages, or Reward: then Zabulon, God hath given me a goodly Dowry: and last, Dina, a daughter, judgement. So God showed judgement to the Sichemites for ravishing of her. 2260. Fourteen years after, joseph is borne, A rare man. And we commonly see that rare men have great expectation before their birth. After this, jacob like a good philosopher enricheth himself by using rods of divers colours. joseph in Egypt useth a kind of policy to take away the lands from the people, and to bring them to the King. These actions at the first might seem unlawful, because the cause is hid from us, though afterwards, the purpose of God appearing, they are approved. juda borne. HE was the fourth Son of jacob, his mother nameth him Praise God: whereby it appeareth, that she looked for Redemption by Christ, respecting the promise concerning the Seed of the woman to be accomplished in him. It could not so have appeared by naming Reuben, Simeon, or Levi. For a wise philosopher might have given those names: but juda, containing a name of heavenly comfort, showeth a spirit governed by the holy Ghost. 2264. jacob goeth from Laban. Gen. 30. WHere he had been 20. years: two sevens, and a six: In which number is contained the creation, and the Sabbath. And, 20. as one may gather, closely expressed 7. years plenty, 7. years dearth. As he returned from Laban, he feared his brother Esau: but the Angel of God met him to comfort him: therefore calleth the name of the place Mahanaim, that is, God's host. This camp of Angels is repeated in the song of songs, and applied to Christ as the company of an army. So David likewise affirmeth, that the Angels of God do pitch their tents about them that fear him. When Absalon is destroyed, David and his camp were at Mahanaim, the place where the Angel met jacob. Wherein we are to learn, that God so disposeth the actions of his elect, that he regardeth their goings out, and their comings in, and marketh all their paths, that whether they be at home with their father, or abroad among strangers, they are shadowed under the defence of the most high, whose dwelling is in eternity. After this, he wrestleth with the son of God, (that is, in the likeness of the same nature, which he afterwards took upon him) until the break of the day, and would not let him go till he had blessed him. Therefore he called him Israel, a conqueror▪ This expounded in Oseas. By his strength he had power with God, to show, that as he had power with God, he should prevail with men. Then he erected an Altar, and called it Penuel: for, saith he, I have seen God face to face. This story of jacob is repeated in john 1. Where Christ saith to Nathaniel, Behold a true Israelite, in whom there is no guile. Nathaniel is called the true Israelite, in that he acknowledged Christ to be the Son of God, which he might know by casting daniel's sevens. Afterwards he is reconciled to his brother Esau, and beyond jordan he dwelled near Sichem, where Dina is deflowered. Er borne. Onan borne. Selah borne. Er & Onan Were married to Thamar and committed grievous sins, before God: therefore he destroyeth them. 2276. joseph is sold into Egypit when he is 17. years old: so long was he nourished at home of jacob. joseph dreameth that the Sun, Moon, and eleven stars worshipped him. Gen. 37. Meaning his father, mother, and his eleven brethren, of whom in the creation the twelve signs in the Zodiac had a full reference: showing thereby, that God in his Counsel, at the creation, had a great regard to the number of the sons of jacob, which were to be borne more than 2000 years after: He hath the like regard at the confusion of tongues, in settling Canaan and his eleven sons in a soil, which jacob sons should afterwards possess. For declaring this dream. The poison of the serpent possessing his brethren's hearts, they were moved with envy, and sold joseph into Egypt. juda caused him to be sold, to save his life: but judas Iscariot, (that is, which falleth away for reward) sold Christ, to lose his life. jacob deceived his father Isaac with a kid. Gen. 27. When joseph is sold, his brethren sprinkle the blood of a kid upon his particoloured coat, and brought it home to their father, and said, a wild beast had slain him. jacob was 20. years from his Father Isaac, & did not see his face. joseph was 20. years from his Father jacob, before he seeth his face. To show, that wherein a man offendeth, therein he shallbe punished. joseph the son of jacob fed Israel in Egypt, as putting meat into the mouth of a child. joseph the son of jacob, taketh the child jesus, and his mother Mary, and fleeth into Egypt Mat. 2. And properly putteth meat into the child's mouth 2280. Er and Onan died. Gen. 38. ER and Onan, having committed horrible sin before God, are slain, and no seed left unto them. Then, according to the custom, Thamar thought to have had the third son Selah, to have raised up seed. But juda neglecting it, she attired herself like a light woman, and lay in the way as juda should go to the sheep shearing; whom juda knew, and at the time she bore two children Phares and Serah: for which fact, juda would have burnt her. Whereby we may know, that before the law given by Moses, they had the same equity of justice for punishing of sin, that they had afterwards. In Moses Law a Magistrate might not be condemned under three witnesses. Thamar condemneth juda by three witnesses, his Seal, Bracelet, Staff. From this deed of juda we may understand, that the prerogative, That his brethren should praise him, could not be meant of himself: but herein is manifest the gifts of God to be of grace, and not of nature. For if juda had been rare for godliness, the prerogative of nature might seem to have caused Christ to have come of him. 2288. Isaac died. Gen. 35. being 180. years old. He is the longest liver after Heber, and liveth longer than Abraham: To show, that he was a child of Promise. For if Abraham begetting him when he was old, he should have died quickly, what rare blessing had it been to Abraham? And therefore, that the power of God might be seen, even in the weakness of man, Isaac hath a longer life than Abraham, or any after him. hereupon it may be concluded, the book of Tobias to be false, because it maketh Tobies' life so long, and thereby seemeth to cross Jacob's blessing. Besides, we shall find that in Nehemiahs' time, they which came out of captivity do outlive any in the Scriptures that come after, and these men were accounted old. The longest liver of them cometh short of isaack's age. Ezrom. borne. of him nothing is spoken. 2298. jacob goeth into Egypt, Gen. 47. He is nourished of joseph 17. years.. 215 NOw for this number of 215. how is that performed Genesis 17. where God saith to Abraham, Thy seed shallbe evil entreated in a land that is not theirs 400. years. Seeing they continue in Egypt but 215. years, they were afflicted by some of Egypt 400. years. For Ishmael the Egyptian by Hagar mocketh Isaac in the beginning of the 400. years, and that mocking in the Scripture is called persecution: and in the end of 400. years they were afflicted unto the coming out of Egypt, so that they were not in Egypt 400. years, but they were afflicted first and last 400. years. Psal. 105. Israel came into Egypt, and jacob was a stranger in the land of Cham; to confirm the covenant that he made with Abraham, and the oath that he swore unto Isaac which he appointed to jacob for a law, & to Israel for an everlasting Testament, saying, Unto thee will I give the land of Canaan, the lot of your inheritance. When as yet there were but a few of them, and they strangers in the land, what time as they went from one Nation to another, and from one kingdom to another people: he suffered no man to do them wrong, but reproved even Kings for their sakes, saying, touch not mine anointed, and do my Prophets no harm. Yet he called for a dearth upon the land, and destroyed all the provision of bread. But he had sent a man before them, Gen. 45. Even joseph which was sold, to be a bondservant, whose feet were hurt in the stocks, and the iron entered into his soul until the time that his cause was known. The word of the Lord tried him. This famine over all the land of Canaan, may appear to be a punishment on Jacob's family, for selling joseph into Egypt. Jacob goeth into Egypt, and there telleth Pharaoh that he was 130. years old. Though Pharaoh in his demand meant no more than a heathen man would, to wit, to know his years and the age of his life: Yet God so disposeth Jacob's answer, that he signifieth unto him that his coming into Egypt with seventy souls, is answerable in a contrary degree to the first scattering of the seventy families at the building of the tower of Babel. In the 4● years there came three descents from jacob. Whereby it appeareth, that juda and Pharez could not be much elder when they begot children, than Solomon was when he begot Roboam, which was about twelve years of age. By means of which speedy increase, there were of these seventy in 215. years, six hundred thousand fight men, besides women and children, godly, and of the household of faith: to show, how God could perform his promise to Abraham, that he would make his seed as the stars of heaven, and as the sand of the sea shore. Hereupon Abacuch saith, that the counsels of God are eternal: thereby teaching us to mark diligently the time wherein God performeth his promises, which may be made familiar by examples in this sort. It is said, Gen. 3. The seed of the woman, shall break the head of the serpent. This was not performed, till Christ took flesh of the Virgin, and became man, which was 4000 years wanting but 70. after the promise made to Adam. Satan, to try this, tempteth Christ, and is overthrown. Abraham goeth forth of his country, to embrace the promise, that God would give him a land, 430. years before his seed should enjoy it. But the true performance was long after, that is to say, in Christ, as Zacharias speaketh. Luke 1. To perform the oath which he swore to our Father Abraham, that would give us. God speaketh as though it should presently fall out; but seeing one thousand years in his sight, are as one day, we must mark how his counsels are eternal. It was spoken in King Achaz days by Esay 7.14. Behold, a Virgin shall conceive a son. He nor his seed saw the performance thereof: so was Isaac a figure of Christ, and the Lamb kept it in memory. Daniel in his time prophesieth of 70. sevens, or 490. years before Christ, the King should be killed, to perform every vision and prophecy. 2315. jacob died in Egypt etc. Gen. 49. HE is brought from Egypt to Canaan, to be buried in Hebron with Abraham and Isaac, as a sign that he looked for the resurrection and enjoying of the spiritual Canaan. This place Caleb afterwards claimeth for an inheritance when he cometh into the land: for it was the first purchase, and a signification of our pilgrimage in this life, having here no abiding place. Now let us compare the journeys of Abraham, jacob, Jacob's sons, and Christ together. Abraham jacob Jacob's sons Christ Was borne in Mesopotamia. He goeth to Canaan. He returneth to Egypt. He dieth in Canaan. Was borne in Canaan. He goeth to Mesopotamia. He returneth to Canaan. He goeth into Egypt. He is brought to Canaan again. Are borne in Mesopotamia. They dwell in Canaan. They multiply in Egypt. They return to Canaan, and after that are carried into Babel an other Egypt. Is borne in Canaan. He goeth to Egypt. He returneth to Canaan, and there he dieth, and bringeth a new Babel, or Egypt, the Romans on the jews to destroy them. Ramban, an old Hebrew, maketh another comparison in the events, thus: jacob himself was used well in Egypt, but his posterity was plagued by the Kings which lived after him in Egypt. In Babylon those that went into captivity were plagued, as Sidrack, Mishak, Abednego: but their posterity found relief in Cyrus and Darius, conquering the Babylonians. Now it is necessary to speak of the place where jacob died. This place was Egypt, Cham's country, long ago accursed. Where it is spoken in the Prophets, that in Egypt men spoke with the tongue of Canaan, the meaning of it is thus much: That when Christ shall come to preach, his teaching shall be of such power, that it shall convert in all countries (aswell Egypt as Grecia, Barbaria, and all other the countries of the Gentiles which knew not God) souls unto God, which being converted, shall speak the tongue of Canaan, that is, their tongues shall praise God for the redemption by Christ, which is the tongue of Canaan. This continueth yet true: for there is no country nor nation, where God hath not had, or hath those which unfeignedly believe the Gospel. Yet if it be objected, that the tongue of Canaan was Hebrew, how then shall a simple ploughman understand it? This objection is thus taken away. It is not necessary for a simple ploughman or trades man to be a skilful Hebrecian: for he may be saved without the knowledge of the tongue, seeing by the Bible translated, he may learn the religion of Canaan, and that learning will teach him the tongue of Canaan. If they reply further, that the Papists say the translations be corrupted, and therefore it is necessary he should be cunning in the original: For answer to this reply made from the Papists argument, if any doubt of the truth of the translations, he may resort to learned preachers, which can easily resolve him. And for the Papists, if the controversy be between them and us, the original must determine it. It is said, that Jacob's sons were of Cham. It is not meant his twelve sons, for they were borne before he came into Egypt: but that place of Scripture hath special reference to the two sons of joseph, Ephraim and Manasses, who are reckoned to be Jacob's children. For joseph marring an Egyptian by whom he had them, they by the mother's side are of Cham, and so Jacob's children in this sense are of Cham. Thus much for the place. Now followeth his will. Gen. 49. Hear ye sons of jacob, and hearken to Israel your father. here he repeateth his own name, Israel, that is, mighty with God. The accomplishment of this strength was fulfilled when they came from Egypt. As there is no common wealth but stands of those that be wanton, of men offer reached with choler, of judges, of husbandmen, of merchants, of men of trade, of warriors to defend from foreign invasion: so are Jacob's twelve sons of all degrees in life. In placing them here thus, their dignity is regarded, and not their prerogative of birth: for then Reuben should be first. juda. Hath the prerogative, that his brethren shall praise him. Yet if we look into his life, this could not be meant of him: for who loser than he, who lay with his daughter Thamar? But herein is manifest, the gifts of God to be of grace, and not of nature For if juda had been rare for godliness, than the prerogative of nature might seem to have caused Christ to have come of him. juda his story of praise God, is repeated by Saint Paul. Rom. 2. Where he saith, Whose praise is not of men, but of God: So every man that knoweth the birth of Christ, and embraceth the truth thereof with constancy, not turning for the love of reward, his praise is of God; though the world hate him. joseph. He exceeds in virtue, and thereof hath wonderful blessings: for among the thirteen judges, six are of his tribe, by which glory his posterity began to despise the tribe of juda. For at Roboam's time, they say, 1. King. 12. What have we to do with the house of jessay? What have we to do with the house of David? to your tents O Israel, to your tents. But the Lord plagued them with a plague ever to be kept in memory, as the Prophet jeremy saith, jere. 7. Mark what I have done to Siloh: which was a city in the tribe of Ephraim. And again, Psal. 78. He forsook the tabernacle of Siloh, even the tent he had pitched among them. He refused the Tabernacle of joseph, and choose not the tribe of Ephraim, but choose the tribe of juda, even the hill of Zion which he loved. Concerning the prosperity of Joseph's house. Nazianzenus noteth, that he himself was more afraid of the subtleties of Satan in his prosperity, then in his adversity, Nephtali. Of him this only is spoken: Gen. 49. He is a Hind let go, giving goodly words: which was performed when Barac of Nephtali, and Deborah of Ephraim, sang for the overthrow of Sisera at the waters of Mageddon. judg. 5. Now whereas you have Abacuch to bring a mess of pottage to Daniel in the lions den; some jew that made that, never meant so: but from that place of Abacuk, The just shall live by his faith, Abac. 2. feigneth a comparison, that as pottage preserveth this natural life from perishing, so the meditating by faith on the promises of God in Christ, kept our souls from wavering by distrust, and by that confidence Daniel was saved from the mouth of the Lions. Benjamin. A Child very virtuous. Rachel calleth him Ben-oni, Son of my sorrow, but Israel calleth him Benjamin, Son of my right hand. Moses in Deut. 33. in his blessing saith, The beloved of the Lord shall dwell in safety by him, and God shall dwell between his shoulders. And so he did: for the Temple was afterwards built in the tribe of Benjamin. His tribe hath the first King, though he be the meanest of the Tribes. Benjamin continueth until the evening. When the other Tribes fell away, he only with juda at Roboam's time; he only with juda in Cyrus' time, joined for the building of the Temple. Hester of Benjamin saved all juda from the practice of Haman. Paul of Benjamin was the one of the last builders of the spiritual Temple. Dan. Moses in his blessing in numbering the Tribes, leaves out Simeon. And in the Revelation, when the Tribes are sealed, Dan is left out. Thereupon the Grecians think, that Antichrist shall come of the Tribe of Dan. That is not so: but Moses being of Levi, in blessing the Tribes putteth in Levi, and speaketh largely of his spiritual blessings. Joseph's Sons are not to be left out, because they were adopted: therefore to keep the number of Twelve, he must leave out some. Simeon was the fittest, seeing he was without repentance. Levi must be reckoned, seeing his was a spiritual inheritance, and the Lord promised to be his inheritance: therefore Dan must be omitted. And this may be the reason; when the Children of Israel came into the Land of Canaan, the Tribe of Dan causeth the first Idolatry, and therefore that Tribe was justly plagued. And in this Tribe, Idolatry continued until the removing of the Ark from Siloh. But yet this we must understand, that though Dan is not named, yet in respect his tribe are Jacob's Sons, the Tribe is comprehended in the general blessing. And Moses concludeth, that seeing the eternal God is the refuge; Israel the Fountain of water, shall dwell in safety. Isachar. Was content to live under tribute, like to an Ass couching down between two burdens, rather than to seek glory by leading bands of men. Reuben. He looseth his prerogative, because he went up to his Father's bed, therefore he is light as water, he shall not excel. Reuben hath one of David's Captains of his Tribe: but it is presently added therewith, Nine and Twenty better than he. Reuben showeth some compassion to joseph, and would not have him killed, but cast him into some pit. judah thought that might be too long ere he would be dispatched, and therefore selleth him. Simeon, and Levi. Their wrath was fierce: yet because Levi afterwards repent, and showed tender affection to joseph, and was zealous in destroying Idolaters, therefore he had a blessing in Moses will. Simeon never showed any tender affection to joseph, and therefore when his brethren come into Egypt, and joseph accuseth them for Spies, he keepeth Simeon in prison till they come down again, as a kind of punishment for his former malice. His sin against the Sichemites was exceeding great: and seeing he never showed any sign of repentance, he was justly cut off from the hope of a blessing. By this we may learn to reject the authority of the book of judith: First, because she said to be of the Tribe of Simeon. If we mark this well, we shall see how this book cannot be scripture. For we must note, that it is no small glory to have the spirit of God pen a book of ones actions. If there be but a sentence spoken in the commendation of any in the scripture, it is a great weight of glory. Now if we look to Jacob's will, and see that he hath a curse, and not a blessing, and in the course of Scripture afterward no mention of any repentance that Simeon and his Tribe showed, nor any zeal of religion expressed; how can this stand with Jacob's prophecy? nay, it clean crosseth it, and maketh it frustrate. For seeing jacob as a Prophet, telleth all his Sons what should befall them in the last days, to every one and his tribe; so long as the Kingdom of the jews, and their policy stood; and in his will maketh no mention of the book of judith: We must by admitting this book, accuse the spirit of God of ignorance. Besides, it is a Story: and yet the time thereof doth not fall out within the compass of any time, neither before the captivity, neither after, and therefore to be despised. And for my opinion I make as much account of Ovid's Metamorphosis, as of judith: for Plato saith, that in fables there is a truth revealed secretly. Thus we are to think likewise of the book of Toby. Levi, he repented when Amram of the tribe of Levi saved Moses. Zabulon. Was a Merchant, and delighted in Ships. In Greek Canaan is called Phenicia, and the men of Canaan Phenices. Aristotle a Thousand years after Moses, makes mention of a River Tartesus; he meant the Sea Tharsis▪ and the Phenices brought gold, & had such plenty, that their anchors were thereof. No doubt he had heard of Salomon's time, wherein gold and silver was no more esteemed than stone. This traveling of Jacob's Sons into far Countries, must needs make the heathen have a taste of Religion. And Moses, he willed the heathen to resort to the Mountain, where the Temple was built. Aser, Was a Farmer, to provide pleasures for a King. You have in the old Testament little spoken of him: but because his tribe should not think themselves excluded the favour of God, you have in the new Testament Anna, that is, Grace, (a very rare woman for godliness) the daughter of Phanuel (that is, See God,) of the happy Tribe of Aser, for Aser signifieth Happy. Gad, He shall lead an Host of men. This was performed when Reuben, Gad, and half Manasses gave a great overthrow to the Hagarims, about the time that Saul was anointed King. Thus we may see, that whatsoever is requisite in policy for the maintenance of a common weal, you shall find expressed in the lives and behaviours of the Sons of Israel. 2369. joseph died, Gen. 50. being One hundred and ten years old. By Faith, joseph when he died he made mention of the departing of the Children of Israel out of Egypt, and gave commandment of his bones. Heb. 11. Now because many excellent things are to be said of joseph before his death when he was in Egypt, and in the Sinai sight no years laid down; I will here handle them together. God prospered him in Egypt in all his actions. And even as God blessed Laban for Jacob's sake, so he blessed Joseph's Master for Joseph's sake. joseph was a goodly person, and a well favoured: which commendation in the same words is bestowed upon David, 1. King. 16. the same of Daniel, and the same of Christ. joseph would not be defiled with the fornication of Egypt. Daniel would not be defiled with the unclean diet of Babel. joseph expoundeth Pharaohs dream. Daniel expoundeth nebuchadnetzar's dream. joseph was made Ruler over Egypt. Daniel was made Ruler over Babel. joseph being in prison, found favour with the Master of the prison. Daniel found favour with the King's Chamberlain. Joseph's name was changed by Pharaoh. daniel's name was changed by Nebuchadnetzer. joseph was falsely accused. Christ was falsely accused. joseph was Thirty years old when he stood before Pharaoh. jesus is baptized beginning to be Thirty years old. joseph was in prison between two thieves: the one of them was saved, the other condemned. Christ was crucified between Two thieves: the one of them was saved, the other condemned. Yet notwithstanding all these blessings of God upon joseph (to show that even the best have their infirmities) his virtues were darkened very much in that he marrieth an Egyptian woman. Gen. 41. which was altogether unlawful. For Esau before doing the like, is blamed, and Rebecca having an especial care over jacob, lest he should commit the like wickedness, sendeth him to Laban to choose a wife of his own kindred. Abraham had the like care for Isaac: and Moses afterwards forbids it by a law, thereby confirming the unlawfulness thereof. Seven hundred years after, is this sin punished in Israel: for jeroboam receiveth the Religion of Egypt, and maketh two Calves, whereby all Israel became Idolaters. Here beginneth jobs Story. Satan compasseth all the earth, etc. BEfore we come to examine jobs cause● there may be by the way, a question discussed concerning succession: that is to say, Whether succession of Bishops, be a necessary mark of the Church? And we shall, if we mark the Stories of the Scripture, find that is none: for in jobs time, where there was a visible Sacrificer, to continue the Religion of God in outward policy? Satan having overran the whole earth, telleth God, that he could find none just, or that feared God. So that thereby we may gather, that there were very few, whom the world by eyesight acknowledged godly. And to make this more plain; we are to observe, that the question is not, Whether the godly in their own hearts do know who serve God: but, Whether there be continually such an appearance thereof, that it may appear to eyesight. Since Christ we have not the like time to this, wherein Satan can brag, he overrunneth the whole earth. For in jobs time jacob is dead: the Religion which jobs friends hold, is condemned by God. Elihu is very young, and job himself condemned of his friends: therefore we may very well conclude, That it is no sound Divinity to affirm, that it is no true Church, except the policy thereof be so visible, as it may be known by eyesight. In the Revelation, four Angels stand on the four Corners of the earth, holding the four Winds of the Earth, that they should not blow neither on the earth, neither on the Sea, neither on any green Tree. By this likewise we may gather, that the godly were very few, and scarce known: For the office of these four Angels was, to stay the graces of God's Spirit from blowing upon, and refreshing the souls of those which dwelled on the earth. We shall see this clearer, if we observe the particular fall through the Scriptures. In Enosh his time, Religion decayed in the house of God: for the which, the flood came and drowned the world, After the flood, for their wickedness which they manifested in building the Tower of Babel, they have their tongues confounded, and all their families scattered. In jobs time, none of the children of Israel forsook the Idols of Egypt. In the time of the judges, you shall find a great many of fall away, and therefore God gave them into the hands of divers and sundry oppressors. In Roboam's time, the ten Tribes fell away. In Antiochus time, Religion was so corrupted, that the Levites would be Kings, and thereby became Saducees, maintaining an opinion, That after this life the body was no more, and concerning the soul, it was no more to be esteemed, than the soul of a beast, or any other creature. In Christ's time, all the jews were backsliders, except some few, perhaps about seven Thousand which might hold religion sincerely, answerable to Elias time. After Christ, in Vrbanus time, all the Christians fell away, and then came up the power and authority of Antichrist, for whom he made laws. So that if we consider these things well, we shall find, that the godly have always been so few, and the outward policy of true Religion so darkened, that it could hardly be discerned. This question being thus discussed, we are to consider the time when job was afflicted. And if we examine things duly, we shall find this time to be before Moses. There be slothful fellows that say, the time cannot be proved when jobs Story fell out, As though, if any one should write Epistles or Orations, a good Scholar could not easily from the matter find out the time wherein he should live. In the Three and Twenty Orations made by job and his friends, there is mention made of the Creation, of the Flood, of Babel, and the seventy Families of Lot, of Sodom and his destruction, but nothing of the coming from Egypt: which being so famous a deliverance, they would not have omitted. For the Prophets continually rehearse it, and do as it were make large Commentaries thereon. Further, it must be at such a time wherein Satan had the conquest over the whole world: for so Satan saith, he had run over the whole world, and found none that feared God, and departed from evil: which affirmation cannot be true, but only when Israel was in Egypt: for then all the world but they, worshipped strange Gods, and of them Ezechiel saith, None of the Children of Israel forsook their Idols of Egypt. Therefore this must needs be a marvelous Victory which Satan had gotten. Besides, job himself saith, O that God would answer, and try me. This had been a foolish speech, if it had been after Moses: for then his integrity should have been determined by Moses laws. When the tongues are divided, you have Abraham called, and made a rare man. So when in Egypt all Religion was corrupted, you have Moses borne, thereby to show, that when Satan thinketh he beareth most sway, the Lord in mercy will raise up one to overthrow his Kingdom. The temptations of job must needs be about the birth of Moses, when the law was made of killing the young Children, Satan possessing the hearts of the wicked, that all their care and study was bend to the overthrow of the Church, and when Aaron was borne but three years afore, there was peace: for we do not read that they were fain to hide him. Thus much for the time. THe place where he dwelled, was Eastward. The Sabeans on the one side, the Chaldeans on the other, and Canaan on the other, and he as it were in the midst. This Country is called Huts. God hath in his providence dealt so surely, that the very heathen (if they be marked) will make plain the event of God's promises. Nimrod he goeth about to overthrow seems blessing, and builds him a Tower, but God giveth it an overthrow. Afterwards Nachor's Twelve Sons overrun the land of Chush. Ismaels' Twelve Sons they do the like. Esau hath eleven Dukes, and Eight Kings, and eleven Dukes again, and that afore there was any King in Israel, as Moses speaketh, and they conquer Chush, and his Land. In Egypt, Chush his posterity imagine by the multitude and strength of their Chariots and Horsemen, to revenge themselves of the Children of Israel: but the Lord overwhelmed them in the red Sea. When the Children of Israel are in the wilderness, they of Canaan and their borders deal despitefully with them, and will grant them no passage, thinking thereby to starve them in the wilderness: But the Lord by jesus their Captain destroyeth them all, even to Canaan the youngest, according to the curse of Noah, And let Canaan be his servant. When the jews are carried away captive to Babylon, there Chush his posterity have a great stroke, and seem to overthrow seems blessing. But God raised up Cyrus of Sem, and Darius of japhet, to overthrow the Babylonians, and thereby comforteth the jews, and provideth for the building of the Temple. Thus we see how God is still true in his promises, Cursed be Canaan a servant of servants shall he be. job, he goeth to Sems' house for his possessions, thereby showing his religion, which would not enjoy earthly possessions amongst those whom God had cursed. And we may see in this, the law of nature observed, that every one is to resort to his eldest brothers house. Thus much concerning the place. The next circumstance is, of what kindred he is. HE is of Abraham by Keturah, for it is said, that he was the richest of all the men of the East. This cannot be meant generally: for no doubt the kings of the east exceeded him in riches. But if we take it of those of Abraham's house by Keturah, to whom Abraham gave gifts, and sent them away, it is true. Besides, he calleth his friends which come to comfort him, his brethren: for he saith, My Brethren are like Rivers of water. This were improperly spoken, if he were not of Abraham; he cannot be of Esau: for how could that then be true, that Esau I have hated, being likewise cursed for despising the promise, if so rare a man for godliness and sincerity, and that before Moses, should be of Esau's kindred? jeremy speaketh in his Lamentations in this wise. Lament. 4. Rejoice thou Edom in the Land of Huts. From hence some conclude, that seeing Huts is in the Land of Edom, and job of Huts; therefore he is of Esau's kindred, and not of Abraham by Keturah. This objection, though it may seem at the first sight of force; yet it is easily answered by marking the times: for many ages had passed betwixt jobs age, and jeremy's prophecy. Esau's posterity might at this time have brought Huts under his subjection: but in jobs time we do not read he had done so. And the scripture makes plain, that Abraham's Sons by Keturah, went and dwelled Eastward. And considering jobs Religion, which no doubt was not embraced in Esau's house, we must needs think, notwithstanding this objection, that job was of Abraham's kindred. Thus much for the circumstance of his kindred. ELihu, whom God approveth, is of Aram by Milcah, who hath Bethuel, God is risen, the Father of Rebecca, and the Father of Aram, of whom Elihu. These two names contain in them great Religion; for the rest of Nachors Sons, they signify nothing. Here we see Saint Paul's rule true: If the unbelieving man will dwell with the believing woman, let them not depart: for the unbelieving man is sanctified by the believing woman. And I rather think that Milcah named these two, than Nachor: thereby to show her faith in God, having obtained that prerogative at her husband's hand, for Nachor must needs learn Idolatry from Terah his Father. We may likewise observe from jobs kindred, what a care Abraham had, yea, even in his old age, to teach his posterity the law of God, seeing he instructed Keturah and her Sons. And this care God affirmeth, when he saith, Gen. 18. That he cannot keep secret from Abraham his Counsels, for he will teach it his posterity. Therefore we shall find that this book of job is a Commentary on this sentence. Now we come to the question and the sum of the Book. THe question is not concerning Adam's fall, or the goodness and pureness of works: they doubt not of the Resurrection, nor of the Trinity, nor of any other points of faith: but it is only a Question of Practice. (that is to say) Whether a man which aboundeth in wealth, and being brought to poverty, can be in favour of God? and whether God do so govern the world, that those whom he loveth, he will suffer to see affliction. job is declared to be marvelous great, his blessings multiplied in his sons, in his daughters, in Sheep, Oxen, Asses, and Camels. He himself could not be old: perhaps at this time sixty years: for they say they had then living elder than his father, and after his temptation he lived 140. years, and we must take heed we make him not to outlive Isaac. Now all his wealth is taken from him: himself in great misery remembreth Jacob's story going with his staff and his scrip over jordan, and by the remembrance thereof comforteth himself, and confesseth, Chap. 1. Naked came I out of my mother's womb, and naked shall I return thither, the Lord giveth, and the Lord taketh away, blessed therefore be his name. Saint Paul in the 1. Tim. cap. 6. Tells him, that godliness is great riches, if a man be content with that he hath: for we brought nothing into the world, and it is certain we can carry nothing out. And the children of Israel every year when they came to offer, after the Priests had taken the basket of first fruits, and set it before the Altar of the Lord, were wont to say, Deu. 26. A Syrian was my father, to wit, jacob, who went over jordan with his staff, and his bag, and after he returned into Canaan, and being ready to perish, went down into Egypt, and sojourned there with a small company, and grew there unto a nation great, mighty, and full of people. This confession was not miraculous in job. For the heathen could say thus much as they confess in their Epigrams; that naked they came out of the earth, and naked they shall go thither. Satan touched his body, and left him him nothing free but the flesh of his teeth, and his tongue, that with his tongue he might by desperation blaspheme God. Suidas thinketh his torments endured seven years, by matters mentioned in his orations which likelihood could not fall out sooner, as that every one mocked him and fleed from him▪ Then it was a great while after that his kinsmen heard of his temptation, yet they could come, being Dukes and great men, and dwelling far. When they come, they tarry seven days without speaking any word: so great was his grief upon him, that all this while it drove them into an amazedness. Then they begun to dispute with him. Their disputations are true, and void of oaths: they make mention of the Sabbath, the inveigh against adultery, and other sins of the second table: they confute justification by works; they pray not to Saints departed, for jobs recovery. By their orations we may easily learn to confute these fond opinions which Popery holdeth. His friends may seem to stagger concerning his salvation, by reason of his raving and speaking so doubtfully of the truth: for the which God condemneth him after, and asketh, job 38. Who is he that obscureth knowledge with many words? Eliphas therefore beginneth thus: Chap. 4. Wilt thou be grieved if one assay to commune with thee? but who can hold himself from speaking? Thou thyself hast taught many, and hast strengthened the weary hands: Thou hast had great hope, patience, and confidence. And yet I can tell thee, thy case is very ill, and if thou dost not repent, thou wilt not be saved. For who ever perished being an innocent? Indeed the roaring of the Lion and the voice of the Lioness, and the teeth of the lions whelps, are broken. You may see this evident by our victories against Cham's house, though Nimrod seemed to rule like a Lyon. The Kori we have likewise destroyed. But concerning seems house, Nachor, Ishmael, Keturah, do not they flourish? What part of them is consumed? So you see the Lion perish for lack of prey, and the lions whelps scattered: but where was the upright ever destroyed? And if you think this new doctrine, I pray you inquire of the former ages, and prepare thyself to search after their fathers, for we are but as yesterday, and are ignorant. You shall see that the flood overtook the ungodly. And so we are to think of them which lived wickedly afterward. But yet God will not cast away an upright man, neither will he take the wicked by the hand. And how can you be in the favour of God? the Saints do not pitch their tents about you: for then the Sabeans and Chaldeans had not spoiled your goods. The Angels do not wait on you: for then the wind had not overthrown your house. here is none that careth for you: therefore you cannot be upright. But if you will seek God, this is the way: confess your sins and repent: For a thing was brought unto me secretly, and in the thoughts of the visions of the night fear came upon me, and there stood one and I knew not his face, but I heard a voice which said, Shall man be more just than God? or shall a man be more pure than his Creator? He found no steadfastness in his Angels: how much more in them which dwell in houses of clay, whose foundation is in the dust, which shall be destroyed before the mother? And concerning affliction, it is not out of the dust, neither doth it spring out of the earth. But man is borne unto travel, as the sparks fly upward. To conclude: Blessed is the man whom God correcteth, therefore refuse not thou the chastisement of the Almighty: for he maketh the wound, and bindeth it up: and if thou wilt embrace this, this good will come of it. Thou shalt laugh at destruction; the stones of the field shall be in league with thee; and the beasts of the field, and peace shall be in thy Tabernacle: and thy seed shallbe great, and thy posterity as the grass of the earth: and thou shalt go to thy grave in a good full age, as a Kick of corn cometh into the barn in due season. job, He answereth, Chap. 6. Oh that my grief were well weighed, and my miseries laid together! they would be heavier than the sand of the sea: therefore my words are swallowed up. And for my friends, this I say. He that is in misery, aught to be comforted of his neighbour: But you, my brethren, have deceived me as the rivers in the south, which in the winter are blackish with ice, and when it is hot, dried up. They that go to Tema and Sheba waiteth for them, but they were confounded, so ye are like to them. You have seen my fearful plague and are afraid. Thus have men forgotten the fear of the Almighty. Ye pretend counsel and comfort, but this is to have me forget God. For if I be wicked, why labour I thus in vain, yet if I wash myself with snow water, and purge my hands most clean, mine own clothes shall make me filthy. I know I have sinned, and have done wickedly: but yet my faith assureth me, that God cannot be mine enemy, as you affirm: why then should he afflict me? and for my strength, is it of stones? or my flesh of brass? Now whereas you say, that God punisheth the wicked, and tyrants come to destruction; who knoweth not this? For I know as much as you know, neither am I inferior to you; yet this is not always true that you say: for we see the wicked established, their houses are peaceable, and the rod of God is not upon them. They send forth their children like sheep, and their sons dance, they take the Tabret and harp, and suddenly they go down to the grave: for they are as stubble before the wind, and destruction cometh upon them. But yet this you must also know, that he destroyeth the perfect and the wicked. here perfect is not meant a life void of sin in the sight of God, but for outward actions void of hypocrisy. Concerning the wisdom of God, that it is unsearchable, I confess that likewise, aswell as you. For the silver hath his vain, and the gold his place, iron is taken out of the dust, and brass out of the stone: he setteth a bond for darkness, and the shadow of death. Out of the same earth cometh Bread, and under it is brimstone found, the stones thereof Saphir, and the dust gold. There is a path that the fowl knoweth not, neither the crows eyes hath seen, the Lions have not walked in it. But yet where is wisdom? and where is the place of understanding? For which gold shall not be given of Ophir, nor the Onyx, nor Zaphir. God understandeth the way thereof: for he weigheth the winds and the water by measure. When he made a decree for the rain, and a way for the lightning of the thunders, than did he see it, and unto man he said, The fear of the Lord is wisdom, and to depart from evil is understanding. Therefore we are not to give rules to God seeing all have like event together. Concerning my life, I was an eye to the blind; feet to the lame; a father unto the poor; and when I knew not the cause, I sought it out diligently. I did never eat my morsels alone, the fatherless have ever eaten with me. I have not seen any perish for want of clothing; the loins of him have blessed me, because he was warmed with the fleece of my sheep. I have ever been so careful, that I would not offend the least child: my countenance hath been so sober, that I have made a covenant with mine eyes, why then should I behold a maid? But yet, Oh that I were as in times past, as in the days of my youth, when my children were round about me, when unto me men gave care, and waited and held their tongue at my counsel, when my words dropped upon them as the latter rain. If I laughed on them, they believed it not: my countenance hath ever been so grave, for my judgement it was not changeable as the moon, neither did I flatter myself in secret. For my religion, I ever held this sure, that my Redeemer liveth, and that he shall stand the last man upon the earth. But I pray you mark how the case is altered; They that are younger than I, mock me, whose fathers I have refused to set with the dogs of my flock, yet now I am their song, and their talk: my own servants fly from me, and my wife useth reproach. To conclude, this is the sum: Oh that man might talk with God, & make answer to his Creator. Philo a jew saith, that Dina Jacob's daughter was jobs wife: he never meant so, but it is their manner in teaching their children, that where there be women mentioned unmarried, they say they were married to such whose wives the Scripture mentioneth not, that so their children might the better remember them. Zophar & Bildads' Orations were the same with Eliphaz, and they condemned job in the same manner. And here we must observe in the discourse of civil actions laid down by job, that either he lived so, or that men should live so. And Moses laws afterward for policy are but an expressing of these. jobs speech is ended. Now follow two Repliers, Elihu, and God. ELihus beginning is modest, zealous and true. For, saith he, I am young, and ye are ancient, therefore I was afraid to show my opinion. For I said, The days shall speak, and the multitude of years shall teach wisdom: and yet aged do not always understand judgement: yet I must confess there is a spirit in man, but the inspiration of the Almighty giveth understanding. You have condemned job, because God hath cast him down. I will not justify him; Yet I will not reprove him after your manner. I will therefore thus reprove him. You said job in the 13. chapter, Oh that a man might dispute with God. Behold, I am unto thee in God's stead, and am form of clay: and behold, my terror shall not fear thee. You have said, I am clean without sin: he hath found occasions against me, & hath put my feet in the stocks. But I will tell you, O job, strive not against him: for he is greater than man: he speaketh once or twice; as, THE SEED OF THE WOMAN, SHALL BRUISE THE HEAD OF THE SERPENT: and blessed be the God of Sem: & openeth their ears even by corrections. If then there be a messenger, or an interpreter one of a thousand, to show man that his righteousness consisteth only in the favour of God, that he may say, I have sinned, I have perverted righteousness, I have sucked up folly like water, and where I know not, teach thou me, O Lord; then shall he have a reconciliation, and then shall his righteousness be restored unto him. Then God replieth out of the whirlwind, and asketh, Where is he that obscureth knowledge with many words? For job should have showed the purpose of God in destroying the upright and wicked together, and not spoken doubtfully of it. And God showeth him from the story of the Creation, and the excellency of the Creatures, his unspeakable wisdom. Then job answereth, I am vild, I will lay my hand upon my mouth; I know thou canst do all things: and I have spoken things I understand not: therefore I abhor myself, and will repent in dust and ashes. Then the Lord accepteth jobs faith and repentance. And as high Sacrificer, he sacrificeth for his three friends. And God blesseth him more now, than at the first. Where it is translated that jobs wife should say, Curse God and die, it cannot be so: But the meaning is, Bless God and die, flouting him as if she should say, See to what your pureness and preciseness is come to, even to bless God and die. Had it not been better for you to have lived, and enjoyed prosperity, as others? This patience of jobs, is repeated in the Epistle of Saint james, chap. 5. In the Epistle to the Romans, Saint Paul proveth, that the Gentiles were cut off, that the jew might come in; and now the jews, that the Gentiles, and concludeth out of job, who gave to God first, that he might be recompensed? And Aristaeus a heathen writer, making a description of the story of job, saith, he was tempted aswell by the devil, as by his neighbours. Thus much for jobs Story. 2433. Moses borne. He is the seventh from Abraham, a new Henoch, another resembler of the Sabbath. Henoch walked with God, so did Moses. Henoch was a preacher of righteousness, so was Moses. Henoch was a Prophet, so was Moses. At his birth he was hid in an Ark, and thereby saved from the waters. The Hebrew word is the same, with it whereby Noah's Ark is signified. Concerning his kindred: he was an Hebrew, of the Tribe of Levi. Philo-Iudeus calleth him a Chaldean, having relation to Abraham who was called out of Vr of the Chaldeans to Canaan. Diodorus Siculus calleth him an Egyptian: for he regarded the soil wherein he was borne, and not his family. His name Moses signifieth, Draw out, as one drawn out of a pool of water. In the eighteen Psalm, this word Moses is used of Christ, in these words, My soul is drawn out of many waters. In the Hebrew there is a lively reference one to another, which cannot be expressed in the English. The Grecians call him Mousche, which is to take out of the waters, penning both to one purpose, the notation common to both names. If the question be demanded, Whether Moses or Mousches be his name in right: it is certain in the text, it is Moses: but an expounder is free to use whether he will for explanation. Pharaoh maketh a bloody law to kill all the young children. Whereupon Moses is cast into the flags: whom Pharaohs daughter commandeth to be kept. Exod. 2. Wherein we may see the loving kindness of Levi recompensed with a rare blessing from God, seeing Moses is of his Tribe. Amram saved him, not fearing the King's displeasure, this is confirmed in the Epistle to the Hebrews. By faith Moses when he was borne, was hid of his Parents three months, because they saw he was a proper child; neither feared they the King's commandment. Exod. 1. Heb. 11.3. This special preservation may show that it is of grace, and not of nature, that we have a deliverer from Egypt. Moses mother is jochebed, Levies daughter, Aunt to Moses father, sister to his Grandfather. At his birth she is 100 years old: so we see a new comparison with the birth of Isaac, which was a child likewise of promise. This being strange & not usual, will no doubt stir up the people to inquire and search what the end of him should be, whose birth is so famous. jochebal signifieth the glory of God. Amram, High. THe Providence of God so disposeth the tongues of the Parents, that the names of the children express the glory of God to be performed, afterwards by their actions. The Hebrews commend Jacob's sons for not giving names after the manner of the Egyptians, while they were in Egypt. The reason of this may be rendered, Because that in Egypt they were ill used, and therefore hated the Egyptians. In Babylon they were well used under the Persians, and therefore they have many Persian names, and there did learn so the tongue of Babel, that they began to forget their own. The use of this is very great against the Turk, for to prove from whence he first came, and thereby to persuade him to embrace the religion of his first Parents. The hatred towards Cham's house, appeareth in Shesan that married one of juda. The story whereof hath been mentioned before in the story of Ishmael the Egyptian. The jews call themselves Hebrews, to keep the story of Heber in remembrance. Concerning Moses education, God so provideth, that he is brought up for the son of Pharaohs daughter. He is instructed in all the learning of the Egyptians, which was the Mathematics, and other human arts. The overflowing of Nilus compelled them to be skilful in Astronomy. His Arithmetic and Geometry is apparent in the Tabernacle, and things therein appointed: For though God gave him instructions, yet it could not be that he should perform them without taking great delight in the proportions themselves, which could not be without great skill in the art. In the candlestick the jews reckon forty two pieces, six sevens, so you have in this proportion the remembrance of the Creation, and of the Sabbath, and of those holy men who were special sevens. Basile in his Treatise upon the Creation affirmeth, that there was one, to wit, Moses the seventh from Abraham, upon whom after a sort the jews should depend. God giveth likewise to the heathen the knowledge of these things, that thereby looking to the Creation, they may admire his eternal wisdom, and worship him as Creator. And Moses himself so layeth them down, that a heathen by his skill in these arts may understand the reason of them. The sum of all is, God saveth the world by Christ, and useth all human knowledge; as a servant to teach the Redemption by Christ. So Saint Paul speaketh in the acts, that all his doctrine was nothing but Moses, and the Prophets; and theirs nothing but Christ. In that sense likewise, the Greek tongue pertaineth to Christ. Moses knew that he should be a deliverer, and therefore seeing an Egyptian misusing an Israelite, he killeth him. Afterwards he seeth two Hebrews striving together, and he cometh to them, and telleth them, they are brethren, why then should they be at variance? They upbraid him with the slaughter of the Egyptian. He thought, they would have known him their deliverer. But hearing that this was known, he fleeth into the land of Madian. Of this Saint Paul speaketh in the Epistle to Hebrews cap. 11. By faith Moses refused to be called the son of Pharaohs daughter, and chose rather to suffer affliction with his brethren, than to enjoy the pleasures of sin, which last but for a season. Thus Moses at forty years old showeth himself a true Christian. He marrieth Zephora: Marry, she despiseth her, because she was of Chush: but indeed she was of Abraham by Keturah: for Madian one of her sons overrunneth Chush, and so enjoyeth the blessing by being of Abraham, that Cham should be a servant of servants to Sems' posterity. Therefore Zephora not inferior to Marie, Mary's sin for despising her was very great, yea though it were of ignorance. But if she knew her generation, and then through malice contemned her, her sin was so much the greater. But whether she used her ill of malice, or ignorance, we cannot tell: this we may be sure of, her sin was heinous in the sight of God, therefore she was a leper. Moses ordained of God to feed Israel, was now a shepherd, and kept the sheep of his father in law jethro Duke of Madian, where Christ appeared to him in a flame of fire in a bush of thorns, who afterwards in the days of his flesh having fulfilled Moses, and conquered Satan, is crowned which a crown of thorns, even with the same kind of plant wherein he appeared, when he called Moses. Cle. Alexandrius. Philo a jew is very usual in the comparison between a shepherd and a King. And Homer maketh King Agammenon the, shepherd of the people. For as sheep will follow headlong through the gap which the first brake, though it be even to their perishing: so is the rage of the people strengthened by error and blindness of their nature Thus you see the plainness and sweetness for pleasure of these forty years. Moses after this, is sent by God to Pharaoh with an embassage, which he confirmeth by divers miracles, whereof Pharaohs Enchanters did some the like. This is applied of Saint Paul against the Antichristian Heretics: as jannes' and jambres resisted Moses; so they resisted the truth, but their madness shall be made manifest to all men, as theirs was. 2. Tim. 3. Pharaoh is plagued with Ten several Plagues. The First plague. The waters are turned into blood for Seven days, that they might be punished for the death of the children, which Pharaoh caused to be drowned in the River: that they might know, that wherein one sinneth, therein he shall be punished. The Second plague. Frogs are over all the Land of Egypt. The Antichrists have spirits like Frogs. The Third plague. The dust bringeth Lice. This the Magicians of Pharaoh could not do; here their madness is made known. They cry, that Moses wrought by the finger of God. That Christ useth against the Egypt call pharisees. Mat. 12. If I by the finger of God cast out Devils, etc. The Fourth plague. Sundry Swarms of divers Vermin plague the Egyptians. So Ap. 9 the Antichristian Idolaters are likened to Scorpions, & are plagued with stings of Scorpions. The Fifth plague. The Egyptians Beasts die of the Plague. So Ap. 16. the Roman beast both causeth plague, and is plagued. The sixth Plague. biles are upon the Egyptians, men, and beasts. So Ap. 16. sore and grievous biles are upon those that bear the name of the beast, and worship his Image. The Seventh Plague. Hail and fire falleth upon man and beast, and on the grass in the field. So Ap. 18. In the rising of the Antichrist, is hail and fire mixed with blood, and in Ap. 16. great hail falleth upon man, so that men blaspheme God for the stroke of the hail. The Eight Plague. Locusts are over all Egypt. So Ap. 9 out of the smoke of Papistry went forth Locusts over all the earth. The Ninth plague. The Egyptians were Three days in darkness. So Ap. 16. the Kingdom of the Beast is made dark, and they bite their tongues for sorrow, and blaspheme the God of heaven, but do not repent them of their works. The Tenth plague. The Fourteenth day of Nisan in every house of the Egyptians some one is slain. So Ap. 19 a greater slaughter, and more general, so that all the fowls of the air are called to take the Carcases. By Faith they ordained the Passeover and the effusion of blood, lest he that destroyed the first borne, should touch them. Heb. 11. Christ our Passeover is offered for us, therefore let us keep the Feast. 1. Cor. 5. Now followeth the deliverance out of Egypt. Moses bringeth Israel out of Egypt. 2513. Exod. 12. Four hundred and thirty years after the promise given to Abraham, as Exod. 12. 430. when the four hundred and thirty years were expired, even the self-same day departed all the host of the Lord out of the Land of Egypt. 400. This four hundred hath relation to the time that Ishmael and Hagar were expelled. Abraham's house for Ismaels' flouting of Isaac. Here is the performance of God's promise to Abraham, Gen. 15. Thy seed shall be in a strange Land four hundred years, but the people whom they shall be in bondage to, will I judge, saith God. Which was made plain in the ten plagues of Egypt, and in the overwhelming of Pharaoh, and his Chariots in the red sea, as Exod. 14. and Psal. 78. marvelous things did the lord in the sight of our Fathers in the land of Ham, even in the field of Zoan, he divided the Sea, and let them go through, he made the waters to stand on an heap, and led forth his people like sheep, and carried them in the wilderness like a flock. And Psal. 114. When Israel came out of Egypt, and the house of jacob from among the strange people, judah was his Sanctuary, and Israel his Dominion. The Sea saw that, and fled. jordan was driven back: this was performed at the beginning of the Law. The Mountains skipped like Rams, and the little hills like young sheep, etc. And Psal. 105. Egypt was glad at their departure, for they were afraid of them. And Psa. 106. He rebuked the Red Sea, and it was dried up: he led his people through the deep, as through a wilderness. As for those that troubled them, the waters overwhelmed them, and there was not one of them left. Then the children of Israel believed his words, and sang praise unto him. But within a while they forgot his works, and would not abide his counsel: but lust came upon them in the wilderness, and they tempted God in the desert. And Psa. 78. They forgot what he had wrought in Egypt, and his wonders in the field of Zoan: How he led them in the day with a cloud, and all the night through with a pillar of fire. He clave the hard Rocks in the wilderness, and gave them drink thereof: he brought waters out of the Stony Rock, so that it gushed out like the Rivers. But they provoked the most highest in the wilderness, and tempted God in their hearts, saying, Shall God prepare a table in the wilderness? He smote the stony Rock indeed, and the streams flowed withal: but can he give bread also, or provide flesh for his people? wherewith the Lord was wroth, so he reigned down Manna from heaven. So man did eat Angel's food, for he sent them meat enough. At their desire, he brought quails, and he filled them with the bread of heaven, he rained flesh upon them as thick as dust, and feathered fowls as the sands of the sea, he let it fall among their tents, even round about their habitation: so they did eat and were filled, for he gave them their own desire, they were not disappointed of their lust: but while the meat was in their mouths, the heavy wrath of God came upon them, and slew the wealthiest of them, and smote down the chosen men that were in Israel. But for all this, they sinned yet more. Again, psal. 106. They angered Moses in their Tents, and Aaron the Saint of the Lord. So the earth swallowed up Dathan, and covered the congregation of Abiram, and the fire was kindled in their company, the flame burned up the ungodly. They made a Calf in Horeb, and worshipped the molten Image. Thus they turned the glory of God into the similitude of a Calf that eateth hay. So he said, he would have destroyed them, had not Moses his chosen stand before him in the gap, to turn away his wrathful indignation; yea, they thought scorn of that pleasant Land, and gave no credence to his words, but murmured in their Tents, they joined themselves with Baal Peor, and eat the offerings of the dead. Thus still they provoked God unto anger with their inventions, and the plague was great among them. But Phinees stood up and prayed, and the plague ceased, and that was counted to him for righteousness throughout all posterities for ever. They angered him also at the waters of strife, Exod. 17. Numb. 20. so that he punished Moses for their sakes, because they provoked his spirit, so that he spoke unadvisedly with his lips. Nevertheless, he thought upon his covenant, and pitied them according to the multitude of his mercies, as appeareth, 2. Esdr. 9, Thou camest down upon Sinai, and spakest to them from heaven, and gavest them right judgements, true Laws, good Commandments and Statutes, and declaredst unto them thy holy Sabbath, and commandest them Precepts, Ordinances, and Laws by the hand of Moses thy servant, and gavest them bread from heaven when they were hungry, and broughtest forth water out of the Rock for them when they were thirsty, and promisedst them, that they should go in and take and possess the Land: but they were proud, and became obstinate and heady: but God forgave them, and was gracious and merciful, patient, and of great goodness, and forsook them not, although they made a molten Calf, and said, These are our Gods that brought us out of the Land of Egypt, and did speak blasphemously, yet he forsook them not in the wilderness according to his great mercy. Forty years long made he provision for them in the wilderness, so that they lacked nothing, their clothes waxed not old, and their feet swollen not. In this Forty years of their being in the wilderness, many things are to be understood. God chose these Forty, that all the world might know of the Redemption by Christ. It standeth of Four Ten. This time is made more famous by the Story, wherein a special thing is to be observed: that in all these Forty years you have but three years story and a half. And thus it is cast: One year is spent in the Tabernacle, half a year after, the Spies are sent to view the Land. Upon their Story God swears, that they shall not enter into his rest. From thence you have no Story, till the two last years of the conquest of Ob, and of Mary's death. This, one would not think of, if the bare Story did not compel him. For comparison with this three years and a half, I will speak more hereafter. You have in the wilderness the Lamb, which represented Christ; and Manna, which Christ expounds in joh. 6. I am the true bread that came from heaven. Your Fathers did eat Manna, and are dead, he that eateth of this bread, shall live for ever. The Rock, signified Christ▪ The lifting up of the Serpent, his death; Balaam he prophesieth of Christ, There shall come a Star from jacob, Numb. 24. and a Sceptre shall rise from Israel. Kittim and Assur shall afflict Heber, but they also shall come to destruction at the last. This prophecy begins in the sixth year of Ezechias. THe time was in the month Abib, which month containeth part of March, and part of April. The seventy Interpreters call it Tanda, the month of green blades: for about this time of the year corn beginneth to show itself above the ground. Their year before this began in September, answerable to the Creation, which proveth the time of Adam's creation to be then. For this month is the seventh month, but now commanded to be the first. The alteration of this old year, by commanding the keeping of a new year as a remembrance of their deliverance out of Egypt, teacheth plainly the Redemption by Christ, whereof this deliverance out of Egypt was a figure. And this teacheth us further, that Moses Laws had not their end only in policy, but that their chief scope was Christ. The passover likewise made this plain: for they were to choose the Lamb the Tenth day of the first month; in which month they came out of Egypt, and on the Fourteenth day he was to be slain. The Four days respite betwixt the choosing and the kill, admonished them, that the matter now to be performed was very weighty, and therefore they were deeply to consider it: for now was the action and sum of all salvation in handling. In the seventh month, and the first day of the month, they had the feast of blowing the Trumpets. The tenth day of the seventh month was the feast of offering Sacrifices, an holy convocation to humble them to the Lord. The Fifteenth day the feast of Tabernacles or Cottages, to keep in remembrance thereby the dwelling of the children of Israel in booths in the wilderness. The use of the Passeover was, to assure them, that God would be their defence, seeing, according to the promise made to Abraham, after Four hundred and thirty years, they were brought out of Egypt, and that Christ their Passeover was to be offered up in fullness of time. When Christ was crucified, this was perfected and finished: he was crucified at Easter. The jews think, that the world shall end at Easter: for than they came out of Egypt, and then was their year altered. And in the song of songs this is expressed, Behold, the winter is past, the voice of the Turtle is heard in the Mountains, the figtree hath brought forth her young figs, Come, my beloved, arise and come away my Love, my fair one, Cant. 2. From this place they gather the end of the world. Christ in the Gospel seemeth to allude to this in this sort: Behold, saith he, the Figtree and all trees, when they now shore forth, ye seeing them, know of your own selves, that summer is near; so likewise when ye see these things come to pass, know that the Kingdom of God is near. Luke 22. There is nothing in the Bible contrary, or to confute this; And seeing it is yet to come, it may very well be so. Christ was answerable to these figures: for he died at Easter: &, though before the jews would have killed him, yet they could not lay hands on him, for his hour was not yet come. Hereby we are now occasioned to return to the Passeover. The Paschal was killed on a Friday. Codomanus saith, that name signifieth a passing over, because God that night passing over the Hebrews, did kill the first borne in Egypt. This Paschal was a Kid, or a Lamb, figuring Christ the Lamb of God, which should take away the sin of the world. john 1. It ought to be without blemish, because that we are redeemed from our vain conversation given from our fathers, not with corruptible things, gold or silver, but with the precious blood of Christ the Lamb unblemished, and unspotted, appointed from the beginning of the world, showed in the last times. 1. Pet. 1.18. No bone of the Lamb might be broken. Because of Christ no bone should be broken, and when Christ was crucified, the thieves legs were broken, but into Christ his side a spear was thrust. Ioh 19 It was eaten in the evening, at that time the promise was given to Abraham. At that time came the jews from Babel: at that time Christ celebrated his last Supper. It was eaten of the circumcised only: because Christians should be all circumcised in heart, for they do eat his flesh, and drink his blood. The loins of the body should be girded, because the loins of our minds should be girded, not setting our minds upon treasure in Raamsees, where worms corrupt and rage; but should be as men looking for their Lord, when he shall return from the marriage. At that time for Seven days they did eat unleavened bread, as their minds should take heed of the sour leaven of pharisee call doctrine. Mat. 16. for a little leaven soureth the whole lump of dough. So we must remove away the old leaven, that we may become a new lump, as we are unleavened. Therefore let us keep the old feast not with the old leaven of wickedness and maliciousness, but with the unleavened bread of sincerity and truth: for Christ our paschal is offered for us, 1. Cor. 5.7. It was to be killed, and his blood sprinkled, and to be eaten all save the fat, and the kidneys. Thereby to teach us, that the natural man savoureth not the things which are of God. This Saint Paul expounds, Heb. 9 The blood of Christ purge your consciences from dead works, to serve the living God. It was eaten with bitter herbs: to show, that such is the practice of Religion. The time of this was when the Moon was at the full, and in the Spring of the year. This time is the pleasure of the whole year: so is Christ to those, who have grace to think on him aright. The agreement of all these, must needs make a Turk, a Christian: for it is impossible, that either by the wit of man, or by chance, these things could have so come to pass. The jews had in their Passeover, the Lamb, Bread, and Wine. Christ instituting his last Supper, endeth the eating of the Lamb, because he offered up his own body, as a full body of all shadowing Sacrifices, and kept Bread and Wine to be a remembrance hereof. He was the true Lamb, as he saith, joh. 1. Behold the Lamb of God, which taketh away the sin of the world. So he testifieth of himself and altereth it, because now the full and whole Sacrifice being offered up, all Sacrifices were to cease according to Dan. 9 where it is said, Christ the King, the Holy of Holiest shallbe killed, and shall end the Sacrifice and Oblation, and seal every vision and prophesy. Neither shall the blood of Bulls or Goats any more avail to the cleansing of sin: But the blood of Christ only that Lamb unspotted, whose blood shall purge our consciences from dead works, to be sanctified by his righteousness to the serving of the living Lord, who hath laid down his life for his sheep; and being dead, raised himself up again, as one having power over death, hell, and victory. NOw for the pope's Transubstantiation: beside that it is repugnant to sense, it cannot be spoken in Hebrew, and in Greek only by feigning and inventing of new terms. Real is no word, seeing it comprehends many things, as well as a body. Yet Christ is truly present to those which embrace him by faith. It is said, that this commandment of embracing Christ, is the first: for if this were not, the other were to small purpose. Now that the jews should not be amazed at six hundred and thirteen Laws; seven weeks between their coming out of Egypt, and the giving of the Law, were allowed them for meditation. And yet as they made nothing of the Lamb; so Antichrist treadeth under foot the sufferings of Christ. This Commandment of thy God, they brought out of Egypt. Clemens Alexandrinus saith, That Egypt is a sign of the wicked world: therefore every man must look by the Redeemer to be delivered. And we must remember Moses Law, You shall not do after the manner of the Nations from whence ye came, nor whither you go. Concerning the Ceremony of Sitting Standing at the Passeover. This is the consent of the jews: they of fit years did sit: Those which were young did stand, unless they were bidden to sit. At the first instituting of the Passeover the gesture was prescribed, being fit for them, who were presently with speed to pass away. When it is repeated again when they are in the Land, this action is left out. Christ sat with his Apostles after the manner of the wild Irish, on the ground. From this we may gather, that it is left to the circumstance of time and place, and which fitteth best in discretion, the manners and comeliness of the Country. Therefore the best is, that which the common weal alloweth. Fifty days after his ascension, Christ sendeth down his spirit. And thereby maketh the preaching of the Gospel, equal in majesty to the giving of the Law. Concerning the day, no day is prescribed, therefore the Church thought good to appoint the first Sabbath after the full moon. For Easter, mention is made of the Lords day in the 20. Acts. 1. Cor. 16. in cap. 1. The next thing to be handled, is the giving of the Law. GOd calleth simple men out of Egypt, and willeth them to hear and judge of his Laws, and telleth them, Hear Israel, I am the Lord thy God, which brought thee out of the land of Egypt, etc. In this first sentence, you have the Gospel taught in these words, Thy God. For by this is understood the Redemption by Christ. For though God in respect that he is Creator, is God both of the wicked and the Godly, yet he never calleth himself, The God of the wicked. Hitherto is all the Law referred. For all the prophecies in Christ are Yea, and Amen. This entrance to the Law by the Gospel, is exceeding necessary. For seeing, if we behold the infinite majesty of God in our weakness, there is no cause but of trembling and fear; it pleaseth God in the face of Thy God the Redeemer, to show himself favourable and reconciled, whereby we may approach with boldness. Yet this doctrine of the preaching of the Gospel in the Law, hath been very much doubted of, and hath been thought erroneous. But I will ask them. Seeing the Law comprehends all righteousness, and there is no righteousness but which is there commanded; if to believe in Christ, which is the Gospel, is not there commanded, to do it must needs be sin. And Saint Paul for commanding belief in Christ, had been by law lawfully put to death, if Moses in his law had not commanded it. All our men which write Catechisms, do apply the Sabbath and the Sacraments together, & so against their wills they confess that the doctrine of the Sacraments is in the Law. Saint Paul, if he were demanded this question, would answer to this as Christ himself doth. The Pharisees demand of Christ, Which is the first Commandment? He answereth them, & demandeth another question, Whose son is the Messias? They answer, David's; If he be David's son, how then doth he in spirit call him Lord? For if he be his Lord, how is he then his son? And thereupon because the jews understood not this, he pronounceth against them a great many of Woes. This is yet thought doubtful, seeing the Creed hath been taken for a distinct and divided thing from the Law. But if they mark, they shall find the very same taught in the Creed, which is taught in Hear Israel thy Lord thy God. For, I believe in God the Father Almighty, and in jesus Christ his only son our Lord, hath the very same sentence with the former, Hear Israel I am the Lord thy God. And surely they little know what they teach, that do not in such reference apply the Law and the Gospel together. God delivereth the Law in this sort. I Am the Lord thy God, which with a mighty hand and stretched-out arm, showing my wonders in the land of Egypt, have brought thee out of bondage. It is therefore reason, that seeing I only have done these things for you, that you reverence no Gods, but me. And seeing I never showed myself in any bodily appearance, and the Creatures do but in a sort express my infinite power and wisdom; it is reason that you should not after the manner of the Nations which I destroy, make any image to represent my glory. And seeing that he hath commanded Holiness, because he himself is Holy; therefore we must take heed of foolish and vain calling and talking of the name of God. Now, for as much as these things may the better be considered, he hath appointed a day of Rest, that thereby calling to mind the Creation, the fall, and restoring, we may sanctify the Lord in our souls. And hath appointed it the seventh day, because we should keep in memory how God rested from Creating, and thereby learn that the true knowledge hereof is the Rest, and life of the soul. But seeing these things cannot be done without maintaining of policy; therefore it is commanded, that their should be honour given to Superiors, as to Fathers, and love performed by them to subjects as to children, which is preserved, if Murder, Adultery, Theft, False witness, and an unjust desire of th● which is not ours, be avoided. These Laws are so certain and plain, that the heart of the simplest cannot but acknowledge them righteous. For they may see likewise how one commandment dependeth of another, as links of a golden chain. The Cabalists say, that these laws were given to man for the sin of the serpent: that is to say, not for us to accomplish, for we cannot attain thereto, but to show unto us how far the infection of that venom hath carried us away from that duty which God requireth of us: which end of the law is greatly enlightened into us by the coming of the Messias, in that he teacheth us that the Law is not satisfied with an outward and Pharisaical obedience by hypocrisy, but by the uncorrupt obedience of the heart, and by the acknowledgement of our disobedience. And Moses and the Prophets commanded circumcision of heart, the offering of praise and obedience, and to abstain from unhallowing the Sabbath day with unrighteousness: therefore the service which God requireth by the Law is spiritual, as the reward which we ought to look for is spiritual. You are also to note, that there was seven times seven days after the eating of the Lamb, before the giving of the Law. Whereby we may know, that God careth not for civility without the knowledge of Christ: though the contrary be taught, that it is enough, so we be civil in life, though our minds never think of the eating of the Lamb. But if we will live godly indeed, all our care must be to esteem highly of those rules which concern the teaching of the Redemption By Christ. For it is no commendation to live civilly, though a sin to miss in conversation. And yet this honest behaviour amongst all men, must not be neglected. Where it is said, Sanctify yourselves, for to morrow is the Sabbath: If it be demanded, how the jews could understand this, it may thus be answered. God so spoke, that a child may understand it. For Adam fell in Paradise the sixth day, and sacrificed the seventh: which is as much as Moses speaketh here. This is the consent of the Hebrews. There is a Question. Whether joseph in Egypt, and the jews in Babylon did keep the Sabbath? For any thing that I can find, they did it not publicly. Peradventure joseph might do it privately in respect of his own conscience, but not otherwise. And for the keeping of the Sabbathes by the jews in Babylon, we have an express example to the contrary. There was a feast at Shusan, which was on the Sabbath day, which feast the jews likewise did solemnize: immediately upon that, there was a decree to destroy the jews. The Chaldee paraphrast expounds it to be for the contempt of the Sabbath. job in his book expounds this commandment of honouring Father and Mother, by showing how contumeliously those did use him, whose Fathers he would not have set with his dogs. Saint Paul showeth, that this is the first commandment, that hath a promise annexed, showing thereby, that we are to be dealt with like children, by allurements to embrace common civility: such is the perverseness of our nature. jeremy telleth the jews, that if they will keep their Sabbaths, they shall not go into captivity. He thereby meaneth, that by the true keeping of the Sabbaths, they must learn all religion. For they must remember Adam's fall▪ and the restoring by Christ, and then the instituting of the Sabbath. Then must they come to Sem, and Abraham, and the promise, and the offering up of Isaac, which was a figure of the Lamb slain from the beginning of the world, and so through the Stories of the Scripture. The Law is usually divided into two Tables, the First, Second. The Four first Commandments, concerning God. The six last, concerning man. The end of the Law is Christ, which is excellently set down in the Epistle to the Hebrews, which Epistle begins in this sort. At sundry times, and in sundry manners, God spoke in the old time by the Prophets. As to Adam, The Seed of the woman shall break the head of the Serpent. To Noah, Blessed be the God of Sem. To Abraham, In thy seed all Nations in the earth shall be blessed, etc. And now last by his Son, whom he hath made heir of all things, by whom he made the world: ● who being the brightness of his glory, and the Character of his substance, sustaineth all things, by whom the world was made, far above all Angels. For in the beginning, O Lord, thou establishedst the heavens: they will perish, but thou dost remain: And the Angels, they are but thy ministering spirits, for their sakes which shall be heirs of salvation. Now if every transgression and disobedience received a just reward, how shall we escape if we neglect so great salvation? It is easy to make trial hereof. For the world was made in the beginning to obey man, the Angels received damnation for despising this, and in respect hereof, David saith, What is man that thou shouldest be mindful of him? thou hast made him a little inferior to the Angels, that thou mightest crown him with glory, and honour. And it was necessary that jesus should take upon him the seed of Abraham, and so be made inferior to the Angels by suffering death, that so he might bring many Children to glory, and through death destroy him that had the power of death, and by this victory over the Devil be crowned with glory and honour, and have all things put in subjection under his feet. And by these his sufferings, he was made like unto his brethren, that he might be merciful, and a faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people. Moses was a faithful witness hereof: and they that believed him not, but disobeyed, were plagued in the Wilderness. Therefore while it is called to day, harden not your hearts, lest he swear, They shall not enter into my rest. This Doctrine was further made plain by Aaron, the Anointed of the Lord, whose office was to offer for his own sins, and the sins of his brethren. But his office ceased. This ceasing was figured before in Melchisedech, blessing Abraham, when Levy was yet in Abraham's loins, and therefore above Abraham▪ for the lesser is blessed of the greater, to whom Abraham gave tithes, therefore the jews must go to a higher Religion, than to the Law: and Thy God containeth more than ceremonies. We shall see this clear by the Tabernacle: in the which we are not to speak of the particular Ceremonies, but of those chiefly which as referred to Christ. In the Tabernacle there were two places the Holy, the Holy of holiest. The Holy was called the Sanctuary of this world, wherein were the Candlesticks, Table of showbread, etc. The Holy of holiest did represent the state of heaven, in which was the Ark of the Covenant of God. In which Ark there was reserved as a memory for all posterities; a pot of Manna, Aaron's Rod that always flourished, and the Tables of the Law. The Ark was covered, and the covering thereof was called the mercy-seat, which figured Christ who is our propitiatory or mercy-seat to cover our iniquities. Over the mercy-seat, were the form of two Angels, having relation to the Angels that kept the way to the tree of life: to show, that none were worthy to come into that Holy of holiest, but Aaron the anointed of the Lord, who likewise figured Christ both in name and office. For Aaron signifieth Christ, which in English is, Anointed: and in office, by entering once for all into the Holy of holiest. For it was the office of the high Sacrificer, once every year to enter into this Holy of holiest with blood. Of this David speaketh, Psalm 40. When he cometh into the world, he saith, Sacrifice and burnt offering thou wouldst not have, but a body hast thou ordained. In the beginning of thy book it is written, that I should do thy will O God. Then said I, lo I come. Thus you see how the Redemption by Christ was taught by Moses. The two resemblances of heaven and earth, are a glass for us to behold God's glory in. The heavens, are the heavens of God; and the earth, a being for man. In which, there be Creatures clean and unclean: the clean, to represent the godly: the unclean, the wicked of conversation. And this rule was general from the creation, and figured in Paradise by the tree of Life, and the tree of knowledge of good and evil. And as trees, and all other Creatures differ one from another: so do the manners of men. And God made Beasts, Fish, and Fowl, to express the affections of men's minds, and gave liberty to Beast, Fish, and Fowl, to eat up one another: but to man he gave a justice among themselves, and taught them a civil life by eating of clean Beasts, and forbiddeth gross behaviours in forbidding to eat unclean Beasts, as Hogs, and Dogs, and Coneys, and Hare, and Daw, and such like: to show, that we should not be like Hogs to wallow in the mire of our unclean conversation; nor like to the Dog, to return to our former impieties; but be clothed with repentance, which is newness of life: nor like to Coneys, whose nature is to undermine, but to deal faithfully with our neighbours: that so our conversation may appear before men, as we may glorify our Father which is in heaven: nor like the Daw or crow, which peereth with his eyes, for we ought not to be curious in looking to other men's faults, but strive to mend our own, as our Saviour Christ teacheth in the Gospel, Matth. 7. Thou that spiest a moat in thy brother's eye, first pull out the beam out of thine own; and so of all the rest of unclean Beasts, Fishes, and Fowls, something in life is taught to be eschewed, which to handle particularly were too long. For the lawfulness and unlawfulness of eating them now, there is no doubt: for they were only appointed by Moses Law, to distinguish the jew and the Gentile: but Christ having broken down the wall of separation, we are now freely to use any; only the equity of the justice of the same law remaineth still. For the Law of God is eternal. The clean were such as chewed the cud, and parted the hoof, as Ox, Sheep, Goat, and heart, and such like: to teach us, that we ought always to be meditating of the workmanship of heaven and earth, and the Redemption by the son of God: painful in our vocation, as Oxen; meek, as sheep; hardy as Goats under the cross of Christ; and swift to good, and slow to evil; that our bodies might be a clean Tabernacle, holy and undefiled, fit for the Holy of holiest to enter into. So should we be clothed with Aaron's white garment of perfect justice, and in our bosom retain the precious jewel of urim and Thummim, that is, Light of the knowledge of Christ, and perfection of virtue, to embrace the same. Thus we see that the Law, and all the ceremonies thereof, the Tabernacle, and all appurtenances thereof, Aaron's office and his attire, are all to be applied to the Redemption by Christ. We are further to observe in the story of Moses, that Moses on the mountain saw the sum of all salvation. The knowledge of this, is of special consequence in divinity. For if Moses left out any point of Religion, than his doctrine is a maimed doctrine, and not sufficient to eternal life. There be some teachers now a days like to the Church of Laodicea; who though she was poor, yet thought and esteemed herself rich: Even so these men, for knowledge in expounding of Scriptures, when as they sever the new Testament from the old, and do not make the one a light unto the other. For this is the only difference between Moses, and the new Testament, That the new Testament is an exposition or comment upon Moses. Saint Peter teacheth this plainly. 2. Pet. 1.19. We have the sure word of the Prophets, to the which give heed as unto Light shining in darkness till the day appeareth, and that the morning star shineth in your hearts. Christ himself approveth this Doctrine, when he giveth his hearers a commandment, john 5. That they should search the Scriptures, to wit, Moses and the Prophets, because they testify of me, saith Christ, and in them you hope to have eternal life. Saint Paul in the Acts Chap. 26. layeth down a rule how to try the truth of his doctrine. For, saith he, I taught nothing but Moses and the Prophets, that Christ should die, and rising from the dead, should give life unto the world. The truth of this rule will be manifested by the particulars in this sort. The Pope forbiddeth meats, where is this in Moses? Indeed the ceremony of Moses made a distinction between jew and Gentile, in respect of election: which distinction was to continue but a time: but now in Christ jesus, neither is circumcision nor uncircumcision any thing, and therefore all the Creatures of God are good, so they be received with thanksgiving. Therefore by this rule the Pope is a false Prophet, teaching a doctrine not in Moses. This therefore is a sound rule to try all doctrines. Where are they taught in Moses? So likewise if any Schism be bred, or breedeth in the Church, we shall by this rule be able to establish our consciences, if we examine it by Moses doctrine. Now, seeing the new Testament refers itself to Moses, we shall never be able truly and sincerely to expound it, but by being skilful and ready in Moses. We see Matthew makes mention of Abraham, and proves Christ to come of him. The use of this will be of no force to us, except we search Moses for Abraham's story, and see there what glorious things are spoken of him. Saint Paul likewise proving justification to be by faith without the works of the Law, bringeth for an inevitable argument, the manner how Abraham was justified. This argument will hardly be made plain and certain unto us, except we search Moses for Abraham's actions. The same Apostle Heb. 11. commending the excellency and certainty of faith, useth no other proof, than a rehearsal of the actions and lives of particular men, Who by faith subdued kingdoms, stopped the mouths of Lions, quenched the fury of fire, despised the glory of this life, and believed in the son of God, etc. By these reasons it is evident that the new Testament is then made plain, when it is referred to the old. Now, though the new Testament shows that he is come, and so the prophecy being fulfilled, there may seem to be small use of the old: yet we know that it is not enough for us to embrace a truth, but this one thing is further required, an Ability to prove the truth against all gainsayer, that so we may be able to render a reason of that hope that is in us. This therefore is a sure ground, that in Moses is the sum of all salvation. If you demand by what words in Moses it may be gathered, that he saw the Revelation: I answer, it is prophesied in Balaams' prophecy, Num. 24. That Kittim shall afflict Heber, but he shall perishin in the end. So there, under the term of Kittim, the Italians afflicting the Church of God unto the end of the world, are signified: So by this we see the generality of this rule, that Moses saw the sum of salvation: for he saw the fall and restoring of Adam, the destruction of the world by the flood, how the families fell away in flouting Sem, and their curse by their scattering, and the calling of the heathen. I will provoke you by a foolish Nation, and by those who are not my people. This sentence out of Deut. 13. Saint Paul citeth Rom. 10. to prove that the Gentiles likewise were elected, and should be called in the time appointed. Amongst the jews, Moses was had in such reverence, that they have cast all his sentences into numbers; for whereas we use figures, they use the Hebrew letters: and so exactly, that if any letter or vowel be either added or left out, they can presently tell. Withal they are so perfect, that they will tell where their Prophets took from Moses. By this observation Sanctus Pagninus giveth a rule, that the truth of the Scriptures will never appear in her right clearness, neither by the Latin translation, nor by the exposition of the Fathers: for the Latin it is not agreeable with the Hebrew. For the Fathers, because the most of them are very ignorant in the story, therefore many things they expound by allegories, which should by story and event be manifested so to have come to pass. As, where jacob prophesying of judah, Gen. 49. describeth the pleasantness and fertility of the soil by these circumstances, He shall wash his garments in wine, and his mantle in the blood of grapes: The Fathers make an Allegory of this, and apply it to the passion of Christ, but of what force is this exposition against the Turk? Now followeth to be handled, the standings in the Wilderness. THere were two and forty Stand in the Wilderness. We must observe, that it is not lawful to frame Allegories out of our own brain: for it is enough for us to embrace those, which the scripture hath laid down. We must further note, that the plain expounding of a story, is no allegory. And when we shall find things divers times repeated, we must know that it is done to this end, that we might the better remember our own estate, and therefore they are directions unto us. This is proved by Saint Paul in the Epistle to the Corinthians, where he calleth these Stand in the Wilderness, a stamp of our own nature. This may serve for an introduction into the treatise following. The text noteth, that where the cloud stood still, there they pitched their Tents. In the mention of these Stand in Numbers, there be some places rehearsed which are not repeated in the former description, to wit, in Exodus. We may not gather from hence any contrariety, but we must learn that those places which are not repeated again, are some little Towns or Villages hard by, as well known as the other, and as it were the very same, and then it is free to use the one or the other. The Stand are Two and Forty, for comparison with these, you have Two and Forty bowls, knobs, and flowers in the Candlestick of the Tabernacle. 42 Of Omri Sons slain. 42 Children destroyed by Bears. 42 Generations of Christ's kindred from Abraham. Saint Augustine saith, that the numbers in the Scripture contain rare and excellent matters, even the rudest of them. This opinion of Saint Augustine in this number of Two and Forty will prove true. For this Two and Forty consisteth of six sevens, which number of Six, and of Seven, keepeth in memory the Creation. By this the Nations are compelled to admire the wisdom of God in the Creation: for they could not think that it came by chance, that there should be just Two and Forty Stand in the Wilderness, and no more. job saith of God, O thou that dost order all my steps! And if in our life we meditate on these Two and Forty Stand, we will endeavour to avoid the like sins which the Israelites committed in the Wilderness, lest we be overtaken with their punishments. The place was divers and variable, sometimes pleasant, and sometimes unpleasant, so is it with us in our life: and in this we see our pilgrimage resembled. If we consider the place itself, it was the fittest for to teach all Nations from this story, the true Religion, seeing they were either borderers, or came thither. On the one side was Ishmael, called also Pharan; on the other side Esau, named also jumea. By it Madian, where Moses took his wife. Sinai also, where the Law was given. Jacob's Sons dwelled thereabout. Arabia was near, which Saint Paul in the Galathians calleth a mixed Nation. Na●ors twelve Kings thereabouts. Moab and Ammon there. This in general for the place. Now follow the Stand. THe first Station was Ramesis, which signifieth Worms. This is handled where we are admonished not to lay up our treasure in this life, where worms and rust consume, but in heaven where these things annoy us not. 2. Station. Succhoth, Which signifieth poor Cottages: so is every one's state in this life. 3. Etham, Which signifieth Hard ground: so was their state. The Lord there went before them by day in a pillar of a cloud to lead them the way, and in a pillar of fire in the night, to give them light. Exod. 13. This favourable dealing of the Lord, Esay applieth universally to the Church, saying, The Lord will make upon every dwelling house of Mount Zion, that is, upon all the assemblies of it, A Cloud for the day time; and a smoke, and brightness, and a flame of fire for the night. Es. 44. Ap. 10. Christ, the mighty Angel, hath his feet in a pillar of fire. 4. Piahiroth, Which signifieth Contention. There Egypt strove with Israel, and they murmured against Moses, whereof the name was afterwards given to that place. They go through the red Sea, the seventh day of unleavened bread, as the jews hold with one consent. By faith they passed through the red Sea, as by dry land, which when the Egyptians assayed, they were drowned. Heb. 11. Our Fathers were all under the cloud, and all passed through the Red Sea, and were all baptized unto Moses in the Sea. 1. Cor. 10. 5. Marah, Which signifieth Bitterness. There they could find no waters to drink, for the waters were bitter, therefore the place was called Marah, and they murmured against Moses, as Saint Paul testifieth, Let us not murmur, as some of them murmured, and were destroyed of the destroyer. 1. Cor. 10.10. The next is Elim, Grace. Where were Twelve Fountains of waters, and seventy Palm trees. Thus we see that none can come to Elim, Grace, but first they must abide poverty, and go through hard and bitter contentions and afflictions of this life. And yet then we are not in rest: for the next Station we come to, is Sin, Thorny. There the people murmur against Moses for meat. In the evening God fed them with Quails, and they came to the place of Sepulchers, & leanness entered into their souls▪ In the morning they were fed with Manna, to know that Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. Deut. 8. They did all eat of the same spiritual meat. 1. Cor. 10. This Manna was to be gathered as every man had need of it. If any were reserved till morning, it brought forth worms. Exod. 16.20. This, Saint Paul applieth to the use of wealth. 2. Cor. 8. Let it be of equality at this time, that your abundance fulfil their want, that their abundance may reach to your want, that there may be an equality, as it is written, He that gathered much, had not overmuch, and he that gathered little, had not over-little. The sum of these standings is this, that the soil being good and bad, showeth us the manners of the men which live on the earth, and with whom we live, at whose hands we must look for bad dealing more than for good. This Christ taught in the Gospel, when he willed, that those who would embrace him, should take up his Cross and follow him. After they come to Rephidim, where was no water for the people to drink, the people murmur against Moses: the place is called Tentation, according to that of David. Psal. 95. Hebr. 3. To day if you will hear my voice, harden not your hearts, as is the provocation in the day of Temptation in the wilderness. etc. Moses striketh the Rock, and the Rock was Christ. 1. Cor. 10. They drank all of the same spiritual drink, etc. jesus fighteth with Ameleck. Moses erecteth an Altar, and calleth it jehovah, my Banner. Christ by death overcame him that had the power of death, and we have an Altar, jesus Christ the righteous, Heb. 11. Then they come to Horeb, which had the soil very dry. But Sina, on the top a hole where the wind made a fearful noise. But Zion was a pleasant and fruitful soil, full of springs, to wash away the blood of the beasts that there were slain. The Land of Chush always in servitude. So we, if we look only to have our lives savour of civility our souls not lightened with the knowledge by Christ, we shall be continually in servitude. And as these places come short of the glory of jerusalem: so the jews not thinking on Christ, have their cogitations wandering, not finding rest in their souls. Saint Paul handleth these two Mountains in this sort, Galat. 4. By the which things, another thing is meant: saith he, for these two hills are two Testaments, the one Agar of Mount Sinai, which gendereth unto bondage, being a Mountain in Arabia, and it answereth to jerusalem which now is, and she is in bondage with her children: but jerusalem which is above is free, the mother of us all. The Persians wonder at the stateliness of jerusalem, being in glory One Thousand years. Saint Paul calleth this time to Christ, the time of a child under a Tutor. The Son is, Rom. 15. Whatsoever is written, is written for our learning, that we through patience might have hope. Now saith Saint Paul, These things are our examples, to the end we should not lust after evil things, as some of them lusted, and fell in one day three and twenty Thousand. 1. Cor. 10. In this place Sinai, where the Law was given, many things are to be considered. The Law was given, that sin might be known to abound. It was given by Angels, Deut. 33. By a Mediator, Moses. There is one Mediator of God and man, the man Christ jesus, the Mediator of the new Testament. Heb. 9 It was given on the Lord's day, in the morning, the Lord arising and shining from Pharan, with Thousands of his Angels, with thunder, lightnings, and earthquake. Moses erecteth an Altar on Twelve pillars, and having made a sacrifice, doth read the Book of the covenant, and taking the blood of Oxen and Bulls, with water, purple wool, and Isope, doth sprinkle the Book, saying, This is the blood of the Covenant which God hath commanded for you. This is handled in the 9 to the Hebrews: If the blood of Oxen and Bulls doth sanctify to cleanness of the flesh, how much more shall the blood of Christ cleanse our conscience from dead works, to serve the living Lord? Moses goeth up to the Mountain, and fasteth Forty days, Exod. 32. Christ in the Wilderness fasteth Forty days, Luk. 4. The people turn the glory of God into the similitude of a Calf that eateth hay. Exod. 32.6. Be not Idolaters, as some of them were, as it is written, The people sat down to eat and drink, and rose up to play. 1. Cor. 16. Moses breaketh the two Tables which he received from God, written with the finger of God. The Levites kill three thousand of Israel that had committed Idolatry. They regarded not Father, mother, brethren, or sisters. This Christ applieth to all men. Mat. 10. He that loveth Father or Mother more than me, is not worthy of me. Moses goeth up again to the Mountain with two Tables prepared of himself, continueth Forty days fasting, writeth the words of the former tables in these. This Paul handleth, 2. Cor. 3. Ye are the Epistle of Christ ministered of us, written not with inks, but with the spirit, not in Tables of stone, but in the Tables of hearts of flesh. The second year after their coming from Egypt, the Tabernacle is erected, out of which the Lord speaketh in a more manifest gracious sort, than at any time before he had done, to show himself in a special sort merciful. Christ his human nature is the Tabernacle. The word became flesh, and had his Tabernacle among us, joh. 1. In him all fullness dwelled bodily. Col. 4. By grace all Christians are a Tabernacle. Es. 10. Ap. 21. A cloud overshadowed the Tabernacle. To the Virgin Marie Gabriel saith, Luk. 1. The power of the highest shall overshadow thee. So Moses could not enter into the tabernacle of testimony, because the cloud abode thereupon, and the glory of the Lord filled the Tabernacle. When Christ is glorified on the Mountain, and a bright cloud overshadowed him, Peter said, Let us make here three Tabernacles, one for thee, one for Moses, and one for Elias, Mat. 17. The Temple of the Tabernacle of witness was open, and the temple was full of the smoke of the glory of God, and no man could enter into the Temple. Ap. 15. Where the cloud remained, they went forward with the Ark, Christ hath a white cloud under him. Ap. 14. Nadab, and Abihu are consumed with fire for offering strange fire before the Lord. To be an example how God is a consuming fire against foolish zeal. After this the children of Israel come to Kadesbarnes. Then there are Spies sent out to view the Land: they are Forty days in viewing it. They bring word, and tell strange things of the goodness and fatness of the Land, but they discourage the people, and fear them: for they told them of huge and great Giants the Sons of Anak josua he answereth them, Let us go up and possess the Land. For if God shall be merciful unto us, he will give us the Land flowing with milk and honey. Upon this God swears, that they shall not enter into his rest. They were for this Forty years in the Wilderness, Forty days in viewing the Land. S. Paul repeateth this in the Acts 13. God suffered their manners in the Wilderness; they wandered, to punish the hardness of their hearts for not believing. They went up and down, that all the world might wonder at this dealing of God, and thereby learn to fear him: for every sin fitteth the providence of God, and serves for his glory. By this all the world might learn divinity. For it is said of them that their sound was heard to the end of the world. So that a man of England meeting with one that had been about those parts, might inquire, When do those people leave their wandering? They were brought out of Egypt strangely: for the sea parted, and suffered them to go through, and was a wall to them, but drowned the Egyptians which followed after. Did you ever hear, that one striking a Rock, water should come forth? Yet this is not all, for they had meat from heaven, Manna, which in English signifieth, What shall I call it? Besides, for their apparel it never weareth, not so much as their shoes, their apparel groweth with their bodies. A Child hath the same apparel being a man, that he had being a Child: and the neighbours are in such fear of them, as they dare not touch them. Surely their God is wonderful, and exceedeth the Gods of other Nations. Diodorus Siculus, he speaketh of Moses reverently. Strabo mentioneth these Stand, but speaketh wickedly. So doth justine. Hereby is their condemnation just, and they made inexcusable. 2554. Moses died, Deut. 34. being One hundred and Twenty years old. Shorter in life than his Father or Grandfather: So that seeing long life a great blessing, and he so excellent a man, even by the testimony of the scripture, it might be asked, why his life was no longer? We shall see, that these his years are more glorious, than if they had been longer. For this comparison of One hundred and twenty years, with the One hundred and twenty years of the building of Noah's Ark, is of rare excellency: and even in this comparison his face must so shine in their hearts, that they could not behold him without a vail▪ By this they must likewise remember the promise made to Abraham to be performed, for the which he was raised up. And they must ascend higher, to Melchisedech, who blessed Abraham, & in whom also the heathen received a blessing. Then they must go further to the taking up of Henoch. Homer bringeth in the mother of Achilles, telling her Son, that there was decreed for him a double destiny. If he would have a long life, it should then be obscure: If short, famous. This he feigneth, but yet in fables there is a colour of truth. We are to consider further the words of Saint Jude, upon the death of Moses. Yet Michael the Archangel, when he strove with the Devil, and disputed about the body of Moses, durst not give railing speeches, but said, The Lord rebuke thee. It may be demanded, where Saint Jude hath these words, seeing they are not expressly laid down in Moses. This objection is thus answered: Any Scholar may from a true ground, frame a disputation: and it is free to use this kind of amplification, or any other▪ The meaning of Saint Jude is, that jehovah the Eternal buried Moses. In the Prophet Zacharias, you have the like in a vision: jehosua the high sacrificer standeth before the Angel of the Lord, & Satan at his right hand to resist him: and the Lord said unto Satan, The Lord reprove thee, Satan. Here the second person Christ jesus is called Michael, and here is the like kind of speaking. So that if we will frame a speech, we may think, that at Moses death God might command Michael to go fetch up the body of Moses. Satan resisting, he forbade him, and added, The Lord rebuke thee. The meaning of Saint Jude is thus much: Those which rail on officers, have not marked Christ's dealing, who like a stately King, in one word rebuketh them. This exposition the jews in their Talmed agree unto▪ The end is to this purpose: that seeing it is not written by Moses, and the holy Ghost citeth not the place from whence it is taken, we must diligently look to the matter, and searching the scripture for the like Stories, we shall easily find out the use and order which the holy Ghost useth in amplifications. Moses was a figure of Christ. MOses was cast into the flags, Marry the Daughter of Pharaoh saved him; so, as Marie saved Moses the deliverer; so the Virgin Marie saved jesus Christ the Redeemer. Moses was persecuted of Pharaoh: Christ was persecuted of Herod a new Pharaoh. Moses delivered the people from the bondage and slavery of Egypt: so jesus Christ hath delivered us from the spiritual bondage and Tyranny of the spiritual Pharaoh Satan. Moses, when he died was buried by Christ. Even so jesus Christ by his own death, buried all the Ceremonies of Moses. 2555. joshua ruleth Seventeen years. His name was altered by Moses to jesus, because he was to be a figure of jesus Christ. He with Caleb encouraged the people, when the other ten Tribes misbelieved when they were sent to spy the Land. These Seventeen years are not set down expressly in the Scripture; but are gathered from the circumstance of the Story in this sort: From the coming out of Egypt to the building of Salomon's Temple, are Four hundred and Eighty years. 1. King. 6.8. All the particulars of this account, are laid down save joshua his government, and they make four hundred, sixty, and three; to which add Seventeen years, the time that joshua ruled: you have full Four hundred and eighty. So you have another Seventeen for jacob, and Joseph's Seventeen years. Thus much for the time. Now for his name jesus. HOseas the Son of Nun, which was to take the government from Moses, hath his name altered, and is called jesus in the 72. Psalm. You have his name repeated Ganushemo, (1) He shall increase. The Hebrews in their Cabala say, that this is the name of Christ, they mean nothing else but to keep in memory every name, whereby the glory of the Kingdom of the Messias is expressed. When the jews come from Babel, you have jesus again, the Son of jehosadach. In jerem. 31. the Lord speaketh. Behold the day cometh that I will raise unto David a righteous branch, and a King shall reign, and prosper. In his days juda shall be saved, and Israel shall dwell safely, and this is the name whereby they shall call him, The Lord our righteousness. In the 110. Psalm, the Lord swore, and will not repent, thou art a King for ever after the order of Melchisedech, the King of righteousness. In the first Epistle of Saint john, it is thus expounded: If any man sin, we have an Advocate with the Father. jesus Christ the righteous. The seventy Interpreters translating the place of jeremy, And this is his name, The Lord our righteousness: because they knew the Egyptians could never understand the meaning of the Lord our righteousness, they translate it thus: And he shall be called the Son of jehosadach, which is in signification Ichovah Tzedek, The Lord our righteousness: but thereby the Grecians thought he was the Son of jehosadach. Where Saint Paul speaketh, Philip. 2. That at the name of jesus every knee should bow, both in heaven and in earth, We think that the meaning is the outward bowing of our knees, and of an external worship to be given at the sound of this word jesus. That is not so: but this is the meaning, That his Majesty is so omnipotent, that all the creatures both in heaven and earth must be subject to him. And this Christ himself proved by his miracles when the fishes obeyed, when the Devils resisted not, when the water bore him up, and the wind was calm at his word. Wherefore if we admit the first exposition, we commit a gross error: for so soon as we hear jesus pronounced, we begin to worship by bending our knees, though that name be not meant of Christ. As in the Epistle to the Hebrews, it is said, If jesus had settled the people in rest, etc. Here is meant jesus the Son of Nun, and yet this jesus shall have bowing of knees: Now compare jesus with jesus. As jesus the Son of Nun, received the government and law from Moses. before jesus, jordan opened: jesus caused the Sun to stay in the firmament. So jesus Christ fulfilled all the same. before jesus Christ, when he was baptized at jordan, the heavens opened. jesus Christ caused the sun to be darkened in the firmament. If jesus had settled the people in rest, etc. Jesus which signifieth Saviour, with Eleasar, who is surnamed Aaron, which signifieth Christ, Anointed, settled the Israelites in an earthly rest in the outward Canaan. jesus with Eleasar, brought the jews out of the captivity of Babel, and set them in their Land again. jesus Christ the Anointed Saviour, having in half a Seven conquered Hell and Satan, hath settled our minds, and set us in an heavenly rest in the spiritual Canaan. So the holy Ghost speaketh: for if jesus had settled the people in rest, than would not David after this have spoken of another rest. Moses giveth instruction to jesus for the Conquest of the Land, and goeth not thither himself. So Moses unprofitable, except Christ had come and performed it. 50. THis Fifty showeth, that the reckoning of the year of jubilee here beginneth. 7. The Seven showeth, that the people of Israel were six years in conquering the Land of Canaan, and the Seventh year settled in rest, as the world was six days in making, and the Seventh day appointed for rest. 45. The Five and Forty will approve this true in the Fourteenth of josua. Caleb saith, Forty years old was I when Moses sent me to spy the Lands. Now the people of Israel were Two years in the Wilderness before the Spies were sent. When the Land is fully conquered, he saith, I am this day five and Forty years old since Moses sent me from Cadesbarnes, to view the Land. From which five and Forty, if you take away Seven, there remaineth Thirty and Eight, to which if you add the other two, in which they were in the Wilderness before the Spies were sent, you have Forty; so long they were in the Wilnernesse, and the other Seven they were in conquering the Land. For comparison with this Seven, you have Seven Fifties for the house of joseph: so Hoseas the Prophet speaketh, while joseph spoke there was great terror. Then Seven Seventies to the Captivity, Ten Seven the Captivity, and Seven Seventies to the death of Christ. The proof of this is laid down in the 25. of Leuit. where they are commanded upon their settling in the Land, to number unto them six years for tilling and ploughing their ground, and the Seventh to be a Sabbath, that is, holy unto the lord And Seven Sabbaths of years, thou shalt likewise number, than thou shalt cause to blow the Trumpet of the jubilee, and that was the next year after the seventh Seven. Theodoretus saith, Moses prophesied, that jesus should be Seven years in conquering the Land, and thereby likewise expresseth the jubilee, and thereby showeth the Fifty years after they should overthrow Chusan. So the first jubilee hath a wonderful victory. God had an especial purpose in his providence, that the land should not be conquered in one day, (which he could have performed) because from observing the wonderful order of jesus victories, the nations far and near might be stirred up to inquire after their God: and if they would not, yet hereby to be made unexcusable. Suidas noteth, that he came into a Country where he found certain black pillars erected, wherein this was engraven: jesus the spoiler drove us out of Canaan. Cadmus builds Thebes while the Grecians flourished, and there was continual enmity between the Athenians, and the Thebans: and if you cast the ages to David's time, you shall find that jesus drove him out likewise. Now followeth the dividing of the Land; which is particularly handled in joshua. 15, 16, 17, 18, 19 NOw the curse is performed. Gen. 10. Cursed be Canaan: a servant of servants shall he be. For his posterity, the most part of them are driven out of their Land, being replenished with all good things, and Sem doth reign our him. Seven Nations only were driven out: the rest God would not as yet utterly root out, but reserved them to be spurs in the sides, and thorns in the eyes of the Israelites, if they should at any time be stout, and forget God. This conquest of Sems' house upon Canaan God purposed, when he first settled them in the Land at the scattering of Nations, as Moses testifieth, Deut. 32. When the most high God divided to the Nations their inheritance, he appointed the borders of a people, according to the number of the Sons of Israel. Our translation is faulty in that place, and thereby obscureth the meaning of the place. For we say, When the most high divided to the Nations their inheritance, he appointed the borders of the people according to the number of the children of Israel: which any man knoweth to be infinite, and therefore not proper for the understanding of the text. For look what Countries jacob gave in his will, and described, jesus and Eleasar performed in possession to Jacob's Sons. By this we may be persuaded, that our life dependeth on the providence of God, and that all our ways are numbered. There were in all Three hundred, Twenty, and Four Towns, wherein the Israelites inhabited, and neither Bethlehem, nor Nazareth in the tribe of juda named, and yet they were of special use, for the revealing of the birth of the Messias. The reason may be thus rendered: God would not in plain terms manifest it▪ to the end we should be more diligent and careful to know those things which so much concern our salvation. Micheas knew by David's birth in Bethleem, a figure of Christ, and by Benjamins, that Christ should there be borne. And so the Doctors of the Law answer Herod, citing the testimony of Micheas the Prophet. Esay saith, he saw a Nazarite, a sprig from the root of jessay. The jews, to cross the certainty of Christ to be the Messias, say there is no such Town. Yet God took such order, that the heathen should bear witness against them: for it is mentioned in Pliny, and other heathen writers. The Levites had allotted to them Forty and Two Towns, and six for refuge, one of every Seven: thereby to signify, that we must observe the like proportion, if we will have Religion to flourish. The rest of the Tribes had the lot of their inheritance appointed them: so that every Tribe was distinct by himself, and so observed until the coming of Christ, that the kindred of Christ might not be obscured, but that he might be known to be the seed of Abraham; the Lion of the Tribe of juda; the blossom of the root of jessay. Concerning their possessions, Reuben was beyond jordan, and Gad, Simeon, and Leut scattered among the Tribes. juda in the best soil: for he shall bind his Ass to the Vine, and his Ass' foal to the best Vine. Benjamin next joseph, next him the Sons of the hand maids. jesus Christ in the days of his flesh in his pilgrimage, goeth through all the Tribes, as jesus the Conqueror, and Eleasar the high sacrificer had divided them. He is conceived in the tribe of Zabulon, at Nazareth. He is borne in Bethleem of juda. In Egypt he goeth through the tribe of Simeon. He teacheth in the Temple, in the tribe of Benjamin. He turned water into wine at the marriage of Cana in Galilee in the Tribe of Aser. At Sichem in the Tribe of Ephraim, he proveth himself to be the Messias. At Naum in the Tribe of Nephtali, he raiseth Lazarus from the dead. In going through the ten Cities, he is in the Tribes of Reuben, Gad, and part of Manasses. 2570. josua, or jesus dieth, being One hundred and Ten years old: answerable to joseph, who died being One hundred and ten years old. HE was the Seventh from Ephraim, in whom the blessing of Moses concerning joseph is sweetly performed, who saith, Deut. 33. His horn shall be like to the first borne Bullock. He therefore hath a Bullock his scutcheon, to show that he is of joseph by Ephraim. Some do muse from whence we gather to give them arms; they may be resolved, if they search the antiquities of Gen. cap. 49. Thus much for joshua. ❧ Now followeth the Story of the judges. THis is first generally to be observed; That where it is said, When Othoniel, Aod, or any of the rest had overthrown Chusan, Eglon, or Sisera, or any of the oppressors, that the Land had rest Forty, or Eighty, or Twenty years; that the Land rested not so long: for the plain Story crosseth it: but the meaning is, from josua's death, or from Othoniels' death, or from Aods' death after so many years the land had rest, having been oppressed, by such and such: for the very native translation is, the things repeated in eglon's Story and Aods, are the actions of fourscore years, if you add to them Othoniels' Forty years. In the prophesy of Abacuk. Cap. 3. There ye have an abridgement of all the Stories of the judges, and so continuing till David's death. He beginneth at the 17. verse. For Iniquity I saw the Tents of Chusan, and the curtains of the land of Midian did tremble. Was the Lord angry with the Rivers? or was thy wrath against the floods? Meaning the overthrow of Sisera, whose host was discomfited at the River Kyson: and so proceedeth in the Chapter. The meaning of the Prophet is, to comfort the jews which now were afflicted by the neighbours about them, and assureth them, that they shall be delivered. For aforetime they had great deliverances from the like oppressors, and therefore nameth Chusan, not that he was that Chusan that is mentioned in the judges, but being one of Chush his house, and is a Chusan of double impiety: for by this time Abraham's Sons by Keturah were mixed with Cham, and those afflicters which bordered on the jews, are here meant, as Ishmael, and Nachors Sons, and Edom, and Cham, etc. We are likewise to understand, that these judges did not rule as Kings or Magistrates Forty years, or Twenty years: but the Land being for their sins plagued from time to time by these oppressors, the policy did choose some especial man out of the Tribes to be chief Captain during the time of their affliction. Amongst whom Joseph's house had the chiefest glory, but juda had the first prerogative. They fell away six times in the time of these judges before David's time: and that was the cause, that these ungodly Nations had such a stroke over them. Thus much for them in general. 2571. Othoniel of the tribe of juda, is the First, to show that they should look for their deliverer, which should end all the visions and prophecies, and perfecteth all righteousness, to be of juda. THe Three hundred, thirty and nine, 339. is the exact number of the whole time of the judges. The Four hundred and Fifty showeth the whole time of judges, with the oppressors years. 450. The Lord stirred up our Saviour to the Children of Israel, and he saved them, even Othoniel the Son of Kenar, Calebs' younger brother: and the spirit of the Lord came upon him, and he judged Israel, and went out to war, and the Lord delivered Chusan Rishathaim King of Aram into his hand, and his hand prevailed against him: so the Land had rest Forty years, and Othoniel died. judg. 3.9. 2603. Chusan oppresseth Eight years. HIs Country was Mesopotamia. The Children of Israel did wickedly, that is, they dwelled among the unclean Nations, that were left in the Land, and took their Daughters to be their wives, and gave their Daughters to their Sons, and served their Gods, contrary to the commandment of Moses the man of God, Deut. 7.3. When you shall come into the Land, etc. Therefore the wrath of the Lord was kindled against Israel, and he sold them into the hand of Chusan, and they served him Eight years. Booz of Rahab Borne. By faith the harlot Rahab perished not with them which obeyed not, when she had received the Spies peaceably. Heb. 11. Rahab was of Cham's house, and yet God of his especial grace gave her the light of his countenance, and was merciful unto her: because she beholding the impieties of the unclean Cities of Canaan, and their reward, and the Story of Lot's wife, which no doubt was famous, the loathsome life of the Egyptians and their plagues, embraced the Covenant to Abraham, and the oath that he swore unto Isaac. The manners of these Egyptians are expressed by the woman in the Gospel, which had her daughter possessed with a Devil. Christ telleth her, that it is not lawful to take the children's bread, and to cast it to Dogs. As if Christ should say, Moses in his laws and religion hath cut you off like Dogs, to whom precious things must not be thrown, and therefore I am not in mercy to regard you. She answereth, It is true Lord, that we are cursed, and by Moses law cut off from salvation; and it is likewise true, that we are not the Children: yet we see that the little Dogs eat of the crumbs which fall from the children's table. And Moses himself hath a law, that if any will learn the Religion of juda, he shall be admitted: so that yet there is some hope for the Dogs. Go thy way, saith Christ, thy faith hath saved thee. And no doubt, as this poor woman's daughter was possessed with a Devil in body: so the minds of the Egyptians had many Devils, seeing they were full of superstition, witchcraft, and conjuring. They worshipped one Ammon a Devil, yet there were many of Cham's house saved. This I infer, because Rahab was of Cham. And this opinion is confirmed by her Story, who was saved when jericho was destroyed. She telleth the Spies, I know that the Lord hath given you the Land, for we have heard how the Lord dried up the Red Sea before you: for the Lord your God he is the God in heaven above, and in the earth beneath; thereby showing, that she embraced the promise made to Abraham, that in his seed all Nations in the earth should be blessed. It is testified of both these women, that their faith did save them. The Lord likewise in the days of his flesh, went into jericho the City of Rahab long ago accursed. 2610. The first jubilee. IT hath his name from jobal, a Horn, because in the beginning of the Feast, trumpets of Rams horns were to be blown, and thereby the year was proclaimed. It was the Fiftieth year after the settling the people in the Land, as Leuit. 25. You shall reckon to you seven sevens of years, and the Fiftieth shall be a year of jubilee, etc. And it was to be kept solemnly until the death of Christ. The cause of keeping it was, to put them in mind of the great victories which God had given them over their enemies in the Land of Canaan: so that by this ceremony likewise, the Redemption by the conquest of Christ over our spiritual enemy, which the year of jubilee signified, was also proclaimed. For if they considered the promise made to Abraham concerning this Land, and their deliverance out of Egypt being in bondage, and how they were placed in the Land by jesus their Captain; the death of Christ, which delivered them from the snares and bondage of the Devil, must needs be made plain unto them. jobal doth signify joyful. In it, all Lands that were bought of any of the Tribes, was to return to the old Possessor; then all prisoners were set at liberty. Figuring, that joyful year of the Lord, wherein we should be freed from the bondage of Satan, whereof Esay speaketh, He shall heal the broken heart, and bring the gladsome tidings of the Lord: justice shall be the girdle of his loins, and faithfulness the girdle of his reins: then the Wolf shall dwell with the Lamb, and the Leopard shall lie with the Kid, and the Calf, and the Lion, and the fat beast, and a little Chila shall lead them, the sucking Child shall play upon the hole of the Asp, and the waned Child shall lay his hand upon the Cockatrice hole: then shall none hurt, nor destroy in the mountain of mine holiness: for the earth shall be full of the knowledge of the Lord, as the waters that cover the Sea. Es. 11. The meaning is, that the profane beasts of the world, which now know not Christ, shall in this joyful year be lightened with the brightness of his glory, and shall rejoice and be glad for so great salvation, and shall be members of one head Christ jesus, loving one another as Christians, whose joy is expressed very largely, in the 35. of Esay. The desert and the Wilderness shall rejoice, and the waste ground shall flourish as a Rose, it shall flourish abundantly, and shall greatly rejoice also and joy, the glory of Lebanon shall be given unto it, the beauty of Charmell, and of Sharon; they shall see the glory of the Lord, and the excellency of our God, strengthen the weak hands, and comfort the feeble knees: say unto them that are fearful, Be strong, fear not, behold your God cometh, even God with a recompense will come and save you: then shall the eyes of the blind be lightened, and the ears of the deaf be opened, then shall the lame man leap as an Hart, and the dumb man's tongue shall sing: for in the Wilderness shall water break out, and rivers in the desert, and everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow, and mourning shall fly away. To return to the observation of the time of the jubilee. Moses saith, You shall reckon to you seven sevens of years, and the Fiftiet● shall be a jubilee. Leuit. 25. Wherein we may behold the wonderful providence of God for them, so long as they kept his Sabbaths: for the Nine and fortieth year did yield corn for three years. No doubt, this must needs make the Nations astonished, to see that the Children of Israel had such a God, as could in one year give them corn for three years, so that they should neither sow nor reap, when themselves had scarce corn with great labour for one year. Amos in his prophecy findeth great fault with those which hoard up corn, and pronounceth a woe unto them for so doing. But we are to understand, that when the Israelites neglected their Sabbaths, and forgot the great benefits they had received, becoming Idolaters, and polluted with the abominations of the land into which they came; their joy was turned into sadness, and their jubilees unto their destruction. For in the seventeenth jubilee, they having despised the providence of God, they have Sedechias a most wicked King set over them, and in jehoiakim's time, they are carried quite away into Babylon, and there are as dead bones for seventy years, until the land had paid her own Sabbaths, which they had omitted when they dwelled upon it. Therefore we are to note, that we shall never keep our religion easy and plain, but by casting the jubilees right, which we must cast to end just with the death of Christ, or else how doth Christ according to Daniel the 9 end the ceremony & oblation? and the wisdom of God hath taken such order, that where the Scripture seemeth to leave off to reckon, there the heathen keep a just account, nothing at all crossing daniel's sevens. For the jubilee which the jews and Romans observe, there is no colour of Religion in it, nor warrant in Moses for them. Therefore we leave them to obloquy, as not worth the handling, amongst the rest of their gross errors which they against Scripture foolishly maintain. 2611. Aod Eighty years. HE was of the Tribe of Benjamin. The Children of Israel committed wickedness in the sight of the Lord, and the Lord strengthened Eglon King of Moab, against Israel. But when they cried unto the Lord, he stirred them up a Saviour. Aod the Son of Gera the Son of Benjamin, a man lame of his right hand, and the Children of Israel sent a present by him unto Eglon King of Moab, and Aod made a sharp Dagger, and carried it privily, and when he had delivered the Present, he thrust it into him, and killed him, and they slew the same day ten Thousand Moabites: so Moab was subdued under the hand of Israel, and the Land had rest Fourscore years. judg. 3. 2671. Eglon oppresseth Eighteen years. judg. 3. 2691. Baracke and Deborah Forty years. Baracke was of Nephtali, and Deborah of Ephraim. THe Children of Israel began again to do wickedly in the the sight of the Lord when Aod was dead; and the Lord sold them into the hand of jabin King of Canaan, whose chief Captain was called Sisera. Then they cried unto the Lord: For Sisera had Nine hundred iron Chariots, and Twenty years he had vexed them. And at that time Deborah a Prophetess the wife of Lapidoth, judged Israel. And she called unto her Baracke the Son of Abinoam, and she went with Baracke to Kedesh against Sisera, and the Lord destroyed Sisera, and all his Chariots at the waters of Maggeddon; in the Revelation, the overthrow of Antichrist is compared to the overthrow of Sisera at Mageddon. Then sang Deborah and Barack the same day, saying, Praise ye the Lord for avenging of Israel, etc. to the last verse of the Chapter. So let thine enemies perish, O Lord: but they that love him, shall be as the Sun when he riseth in his might; and the Land had rest Forty years. Here is performed Gen. 49. Where jacob blessing Nephtali, saith, He shall be a Hind let go, giving goodly words. He was in the pursuit of Sisera, as swift as a Hind, and gave goodly words with Deborah. judg. 5. 2711. Sisera oppresseth Twenty years. Obed of Ruth. IN the time that the judges ruled, there was a dearth in the Land: and a man of Bethelem in juda went for to sojourn in the Country of Moab. The name of the man was Elimelech, and the name of his wife was Naomi, and his two Sons Mahlon and Chilion Ephrathites of Bethlehem: and they came into the Country of Moab, and continued there, and they took wives of the Moabites: the name of the one was Ophrath, and the name of the other Ruth: and so read through the first and second Chapters of the Book of Ruth. We have the like commendation of Ruth, that is spoken of Abraham, That she left her Father and Mother, and the Land where she was borne; and came into a people whom she knew not in times past. And withal she is blessed in these words, The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust. Ruth. 2. So Booz took Ruth, and she was his wife, and the Lord gave that she conceived a Son, and called his name Obed: the same was the Father of jessay the Father of David. Ruth. 4. In that Christ chooseth to come of Rahab of Cham, & of Ruth of Moab, he purposed not to come into the world by the prerogative of nature, or, as the jews looked he should come, in most triumphant sort: but by grace offering grace to Cham, recompensing the love of Lot to Abraham, and opening the eyes of all the Gentiles in the world, and causing the dumb Nations that knew not that the seed of the woman should break the Serpent's head, to speak the praises of God in their own tongue. Again, if his Parents had been from time to time of virtuous life unspotted, as many of them were, the wonderful graces of Christ would have been attributed unto the generality of his Fathers. But he prevented every objection that the peevish unbelieving Pharisees might imagine, by coming of such as the jews held as unclean before God. 2731. Gedeon Forty years. Gedeon, Baracke, Samson, jephte, David, Samuel, and the Prophets obtained promises, but received not the promise. Heb. 11. Again the Children of Israel committed wickedness in the sight of the Lord, and the Lord gave them into the hands of Madian Seven years: so Israel was exceedingly impoverished by the Madianites. Therefore they cried unto the Lord; and when they cried, the Lord sent a Prophet unto them, who said unto them, Thus saith the Lord God of Israel, I have brought you up from Egypt, and have brought you out of the house of bondage, and I said unto you, fear not the Gods of the Amorites in whose land you dwell: but you have not obeyed my voice. And Gedeon of the Tribe of Ephraim, was threshing of wheat to hide it from the Madianites. Then the Angel of the Lord appeared unto him, and said, The Lord is with thee thou valiant man. And the Lord looked upon him, and said unto him, Go in this thy might, and and thou shalt save Israel out of the hands of the Madianites. Have not I sent thee? The multitude of the Madianites, and the Amalekites, and all they of the East, lay in the valley like Grasshoppers, and there Camels were without number, as the sand by the seashore. But Gedeon with three Hundred destroyed the Madianites, To show, that victory consisteth not in strength of men, or multitude of Camels, but in God who giveth the Victory. For at the sounding of Gedeons' Trumpet the enemies ran, and cried, and fled, and the Lord caused them to kill one another. Thus was Midian brought low before the Children of Israel, so that they lift up their heads no more, and the Country was in quietness forty years in the days of Gedeon. This Gedeon had seventy Sons begotten of his body, for he had many wives; and he had a Son by a Concubine, whose name was Abimelech. So Gedeon died in a good age, and was buried in the Sepulchre of joash, his Father in Ophrath. Read the 6, 7, and 8 Chapters of judges. Madian oppresseth Seven years. 2771. Abimelech Three years, the Son of Gedeon, of the Tribe of Ephraim. When Gedeon was dead, the children of Israel turned away, and went a whoring after Baalim, and made Baal Berith their God, and they remembered not the Lord their God, which had delivered them out of the hands of all their enemies on every side: neither showed they mercy on the house of jerubbaal, or Gedeon, according unto all the goodness which he had showed unto Israel. Then Abimelech went unto his father's house, and slew his brethren the sons of jerubbaal or Gedeon, about seventy persons upon one stone: so Abimelech reigned three years over Israel. But God sent an evil spirit between Abimelech and the men of Sechem: and they broke their promise to him, that the cruelty toward the seventy persons and their blood might come and be laid upon Abimelech their brother. And a certain woman cast a piece of a millstone upon Abimelechs' head, & broke his brain pan. And when the men of Israel saw he was dead, they departed every one unto his own place. Thus God rendered the wickedness of Abimelech which he did unto his father in slaying his seventy brethren. To show that God by untimely and miserable death, taketh vengeance on tyrants, even in this life. jud. 9 2774. After Abimelech, there arose to defend Israel Thola of the tribe of Isachar, and he judged Israel twenty three years and died, and was buried in Shamir. 2797 And after him arose jair of the tribe of Manasses, and judged Israel two and twenty years, and he had thirty sons that road on Ass-colts, signifying they were men of authority. They had thirty Cities which are called Havoth jair unto this day, and are in the land of Gilead. And jair died, and was buried in Chamon. And the children of Israel wrought wickedness again in the sight of the Lord, and served Baalim and Ashtarath, and the Gods of Aram, and the Gods of Sidon, and the Gods of Moab, and the Gods of the children of Ammon, and the Gods of the Philistines, and forsook the Lord and served him not. 2801 And in process of time the children of Ammon made war with Israel, 2819 and they said unto jephte of the tribe of Ephraim, Come & be our Captain: and the spirit of the Lord came upon jephte, & he went to the children of Ammon to fight against them, and the Lord delivered them into his hands. Whereupon, he according to a foolish vow, being overcome with blind zeal, not considering whether the vow were lawful or no, offered up his only daughter in sacrifice, and jephte judged Israel six years. jud. 11. and 12. Chap. jessai borne. ALthough he was but an obscure man in respect of worldly glory▪ yet, no doubt, he was a very godly man, and taught his sons the religion of God, in that the holy Ghost doth so often repeat his name in the Scripture. In the Revelation chap. 5. Christ is called the Lion of the tribe of juda, and the root of jessay. And Esay chap. 11. prophesying of the graces of Christ, saith, There shall come a rod forth of the stock of jessay, and a branch shall grow out of his roots: and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and of the fear of God, etc. To show, that as David, who in divers respects figured Christ, came out of jessay, a man without dignity: so Christ should come of a poor Carpenter's house, as out of a dead stock, as Esay. 53.2. He shall grow up before him as a branch, and as a root out of a dry ground: he hath neither form nor beauty: when we shall see him, there shallbe no form that we should desire him. Again, with the very same scorn that the jews despised Christ, upbraiding him by the baseness of his kindred▪ Is not this the Carpenter's son? do the Israelites object against the house of juda, when the ten Tribes joined with jeroboam, 1. King. 12. saying, What have we to do with jessay? what have we to do with the house of David? As if they should say; why jessay was but an husbandman, and David was but a shepherd, we will not be subject to so base kindred, nor suffer such a fool as Roboam of their blood to reign over us, for we be noble, and unfit to be governed by such a poor stock; but we will worship jeroboam of the house of joseph for he is a noble man, and divers valiant and worthy men came of his kindred in the time of the judges. And so they indeed utterly forsook the house of juda, the stock of jessay, and walked in the ways of jeroboam, choosing rather for outward dignity to go to destruction, than embracing virtue, depend upon the promises of God, to obtain eternal life. Therefore our Saviour Christ saith in the Gospel, Whosoever denieth me before men, I will deny him before my Father which is in heaven. Luke 9 AFter jephte. Abesan of Bethleem of the tribe of juda; judged Israel seven years. He had Thirty sons, and thirty daughters: He died, 2825. and was buried at Bethleem. And after him judged Israel, 2833. Elon of the tribe of Zabulon, and he judged Israel ten years. Then he died, 2843. and after him Abdon of the tribe of Eph●aim, judged Israel eight years, and he had 40. sons and thirty Nephews that road on seventy ass-colts, and he died. jud. 12. But the Children of Israel continued to commit wickedness in the sight of the Lord, and the Lord delivered them into the hands of the Philistines Forty years. 2850. Then the spirit of the Lord came upon Samson of the Tribe of Dan, and with the jawbone of an Ass, he slew a Thousand of the Philistines, and he judged Israel Twenty years. The Philistines in revenge of this, put out both his eyes, but the Lord strengthened Samson against them, and he slew at the time of his death three Thousand more of them. Here is performed Jacob's Will in Gen. 49. Where he saith, Dan shall be a Serpent by the way, and an Adder by the path, biting the Horse heels, so that his Rider shall fall backward. And in judg. 16. He overthroweth the house where the Princes of the Philistines were: so that he slew more at his death than in all his life: and notwithstanding he died with them, yet he looked for salvation in Christ, of whom he himself was a figure. Now compare him with Christ. Samson Christ was a Nazarite unto God to the time of his death, and saved Israel from the hands of the Philistines. was brought before the Princes, and mocked. at his death overcame more, than in his life. was a Nazarite unto the time of his death, and delivered us from the spiritual Philistines Satan, and his Angels. was brought before the Magistrates, and was mocked. at his death overcometh him that had the power of death. The Ceremony of the Nazarites is prescribed in Numb. 6. They were such as vowed themselves to God, and from the vain desires of the world. 2870. Heli of the Tribe of Levi, judged Israel Forty years. THis Heli had Two Sons, Ophni and Phineas, which were Sacrificers, and they sinned grievously against God, as appeareth 1. Sam. 2.12.22. And Eli in stead of putting them to death, reproved them with tender words. So there came a man of God unto him, and said: Wherefore have you kicked against my Sacrifice, and mine offering which I commanded in my Tabernacle, and honour'st thy children above me? Wherefore the Lord God of Israel saith: Behold, the days come that I will cut off thine arm, and the arm of thy Father's house, that there shall not be an old man in thy house, shall be a sign unto thee, that thy Sons die both: for them that honour me, I will honour, and they that despise me shall be despised. 1. Sam. 2. This our Saviour Christ repeateth in the Gospel: Who so loveth Son or Daughter more than me, is not worthy of me. Mat. 10. and in the 1. Sam. 15. it is said, Behold, to obey is better than sacrifice: and to hearken, is better than the fat of Rams. For rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry. Afterwards the Ark of the Covenant of the Lord was taken from the host of Israel by the Philistines, and Israel was smitten down, and there was a great slaughter, for there fell of Israel thirty Thousand footmen, and Hophni and Phineas died. And when Heli heard that the Ark was taken, he fell from his seat backward, and his neck was broken, and he died, for he was an old man and heavy, and had judged Israel Forty years. So the Ark of the Lord was in the Country of the Philistines Seven months. But the Lord plagued them all the time, that they kept it. So they knew not what to do with it, but put it into a cart, and set a couple of young kine to to draw it, and the Kine carried it directly to the Israelites, and turned neither to the right hand, nor to the left till they came at the Isralites. This showeth the wonderful impiety of the Philistines, in that the beasts had more knowledge than they. Therefore the Prophet David saith, they are like unto horse, and Mule that hath no understand. For they worshipped Dagon a molten Image. But the hand of the Lord was upon them▪ and the Lord destroyed them, with Emorods', which was the cause they sent away the Ark. The use of it is thus much, that the wicked▪ when they feel the hand of God, grudge and reject him, whereas the godly embracing Christ humble themselves, and cry for mercy. Thus much for the particular stories of the judges. Now followeth somewhat again in general. IN these Stories we are to note, that Joseph's Tribe hath more judges than juda, or any other Tribe. This may be the reason: We shall see through the course of the Scriptures, that the Children have divers times great prerogatives in regard of their Parents Stories▪ Joseph's mother was first contracted: but judah's Mother first bore Children: this we shall further observe in things concerning outward life, and therefore in respect of the first love of jacob, and that Rachel was first contracted, it was necessary that in outward blessings Joseph's house should seem to over match judah's. Yet seeing Leahs zeal was very fervent, the Messias chooseth to come of her. Othoniel the first judge was of the Tribe of judah, to show, that they should look for their deliverer which should end all the visions & prophecies, and perfect all righteousness, to be of judah. The second is Aod of Benjamin, who is called the beloved of Israel, and of whom Moses prophesieth, that God should rest upon his shoulders. joseph gathered poison, where he should have gathered honey: of him Hoseas speaketh while Ephraim spoke, there was great terror. And thus we see, that none can come to the Son except the Father draw him, as he himself testifieth; for Joseph's glory and blessing was the cause of his overthrow. This was the cause that in Roboam's days the ten Tribes fell away, and despised the glory of judah, compelling every one to his Tents, saying, What have we to do with the Son of jessai: forgetting Booz, Salmon, Obed, and jessai, who in age at the birth of their Sons, resembled and kept in mind Abraham's age at the birth of Isaac. Thus much for the judges in general. Now let us return to the Oppressors. THe first is Chusan of Mesopotamia. The second is Eglon of Moab. The 3. is Sisera of Canaan, the 4. Madian of Moab; then Ammon of Mesopotamias then the Philistines in Canaan & so forth in the like sort. We may observe in these judges, the gentle & patient punishing of God, who first beginneth 〈◊〉 but if thereby the wicked grow worse and worse, and will not be bettered, he useth more severe corrections: for Chusan is more mild than Eglon, Eglon more severe than Chusan. But Sisera with nine Hundred Chariots wonderful vehement in oppressing. We shall see, that the Moabites were less heavy in afflictions towards the Children of Israel, than the rest of the oppressors. The reason hereof may thus be rendered: The Moabites were of affinity with Abraham's seed, and God promised, that whosoever blessed Abraham, he would likewise bless: and therefore Lot and his posterity had divers blessings, and the memory of this must in some sort assuage their malice. Thus we see an art as it were in God's punishments, and the order which he observeth, and yet the Stories contain this doctrine so laid down, as if they fell out at random. Now for the time of the judges government. SSaint Paul in the Act. cap. 7. mentioning their Story, saith, That God gave them judges after a kind of reckoning Four hundred and Fifty years: if you count the years of the judges exactly, they were but three Hundred, thirty, and nine. Therefore Saint Paul addeth, after a kind of reckoning, that is, as the jews accounted it, taking in the years of the oppressors, whose tyranny amounted to one hundred and eleven years: which one Hundred and eleven years, being added to the three Hundred, thirty, and nine years, make up the just sum of four Hundred and Fifty years. This kind of reckoning josephus an ancient jew useth: who of some is thought to err, because they mark not his purpose in the 1. King. 6. where the Text saith, From the going out of Egypt to the building of the Temple, are four Hundred and Eighty years. josephus, as if he purposed to cross the text, saith, that the time was five Hundred, ninety, and two years, we have no warrant to think josephus either of so great impiety, as to deny the truth of the Scripture; or of such ignorance, as to be unskilful in so plain a matter, which might be discussed by eyesight. Therefore if we take in the years of the Oppressors, and the years wherein the Egyptians were plagued, we have just five Hundred, ninety, and two years: so Saint Paul in the followeth the account of the jews, though in right the time of the Oppressors belongs not to the chronicle: this is the use of all, Christ is Palmoni the secret numberer, who weigheth, numbereth, and divideth, yea, even the hairs of our head. By these also, the Eight and twenty jubilees are made plain and perfect. The certainty of these falling out so just, may assure our consciences, that God is faithful who hath promised. Dan. 9 Christ the King after seventy sevens shall be slain, but not for himself, etc. is the full accomplishment hereof, and to which they are to to be referred: for so Othoniel the first judge of the Tribe of judah represented him, of all these judges. Saint Paul speaketh, Heb. 11. By faith all these saw the Promise a far off, and believed, and received it not, God providing a better thing for us, that without us they should not be made perfect. To conclude, in the ninth of Esay, the Lord bringeth in the conquest of the judges, both of Zabulon and Nephtali, and the overthrow of Madian, and then how the Battle of the Warrior was with great noise, and with tumbling his garments in blood: but when Christ shall come to subdue all Nations unto himself, whom these Conquerors signified, his government shall be with peace and righteousness, and of his Kingdom there shall be none end. Thus much for the Story of the judges. THE NEXT WHICH IS TO be handled, are Samuel, and Saul; and first for Samuel. The Seventh jubilee. HEre you have in the Seventh jubilee a rare man, Samuel to teach Religion, 490. where God purposed to establish a Kingdom. It may be demanded, why Christ did not die in the Fourth jubilee, seeing it is a square number, and representeth the form of the heavenly jerusalem? Because Joseph's house had not then received his full glory. Why then died he not in the Seventh jubilee, seeing it is a holy number, and figureth the rest of our souls? Because the Sceptre which jacob promised, was not yet come to judah: and when he had, it must have a double glory over Joseph's house: but multiply the number of Seven by the number four, you have Eight and Twenty the very year of Christ's death. Thus you see in what a sweet harmony all the actions of God are linked, if men will mark, and not be amazed at manifest truths. Samuel and Saul Forty years. IN samuel's Story we are to consider three things. First, the time of the government. Secondly, the place where he ruled. Thirdly, his person. The time was in Seventh jubilee: this is a special note, They were Seven years in conquering the Land. Theodoretus applies this to this Story that so in the Seventh jubilee they should look for some rare event. In the first jubilee Othoniel of the Tribe of juda hath a great victory, and is the first judge, and recovereth the Kingdom. In the Seventh jubilee there is a great conquest: for Samuel recovereth the Kingdom from the Philistines, restoreth the Ark to juda, and erecteth the Kingdom in Israel: This is a wonderful matter, and these times are to be noted, because Saint Paul in the Acts, saith, That God gave them judges after a kind of reckoning Four hundred and Fifty years, unto the time of Samuel the Prophet; which four Hundred and Fifty years we must find out by casting the particulars. So likewise Daniel reckoning the death of Christ by seventy sevens, compelleth us to remember the seventy years of the Captivity, the four sevens of jubilees, and the other sevens through the scripture. These things hang together like a golden chain, that even as by breaking one link all is disturbed, so by not marking, or neglecting one, the other become hard: and by observing this order, the word of God is made plain, and easy to those which delight in it. samuel's time may be compared to the new world after the flood: for even as in Noah's time at the flood, all good men were dead: even so now none alive of any rare blessing: so that Samuel beginneth as it were, to revive the world again. Now for the place. HE was borne at Aramathia, which signifieth, a high Bank. Here is no mystery in this. But hereby we may remember a like Story: for joseph of Aramathia buried Christ, equal with joseph which buried jacob. Now followeth the circumstance of his person. IN his person, first we may consider his name; which signifieth I have asked him of God. Plato bringeth in a man Theaitetes, which signifieth, asked of God. The heathen took great delight to give names full of signification. This Samuel was of the Tribe of Levi, answerable for rareness to Moses. Moses birth was very strange, his Mother being an hundred and thirty years: so the Hebrews cast her age. This they cannot prove exactly: but yet she must be very old, because she was sister to Moses Grandfather: so samuel's mother very old. The strangeness of their birth, must needs cause those which lived with them, to expect great things of them, and diligently to observe their actions. Here is yet the difference between Moses and Samuel. Moses had some notable of his Ancestors, which were not touched with any notable blemish. Samuel is of Chore, which family is most wicked. And here is a great matter to be considered. David and samuel's Sons are of one age, and yet from Levi to Samuel, you have Seventeen generations: and his Sons make one generation, which maketh Eighteen Generations: But in the Tribe of juda to David, you have but five Generations, that is to say, Salmon, Booz, Obed, jessai, and David. There is mention made in the Psalms of Ten psalms of the Sons of Chore: they be all psalms of comfort, but the Eighty and Four psalm is a special one: for there he showeth, how God hath been favourable unto the Land, because he brought again the captivity of jacob, when in mercy he forgave their sins. And this mercy will he always show to them that fear him, and then the Lord shall dwell in their Land. For mercy and truth shall meet righteousness and peace, because truth shall bud out of the earth, and then righteousness shall look down from heaven. In the 87. Psal. thus they speak: The Lord loveth the gates of Zion more than all the dwellings of jacob: for in it the Temple was built, I will think upon Rahab and Babel. Behold ye Philistines, and they of tire with the Morions, lo there was he borne. The meaning of this last sentence, is thus much: The Lord will write this man & that man born in Salem by regeneration; where in the conflict between Moses and Dathan, Chore and Abiram which were destroyed, Moses writeth, that the Sons of Chore did not perish; We must expound this as a Prophecy, and refer it to the present time. For he as a Prophet saw, that some of them should be godly; the performance whereof appeareth in these days. Hereby we may learn, that divers wicked Fathers may have children inheritors of salvation. And the heathen were not hindered for being called, because of the ignorance of their Fathers, as Saint Paul proveth in the Acts. This is a Meditation of great comfort, if it be applied to every one's conscience. Now let us consider the purpose of Samuel in erecting the Kingdom. THis will appear the plainer, if we look a little back unto Moses actions. Moses speaketh glorious things of juda: yet he himself giveth not the Land to juda, but leaveth it to him in a Prophecy. jesus of Ephraim divideth the Land, and giveth the pleasant soil to juda. Samuel giveth to juda by anointing David king: so we see how his purpose and practice fulfilleth Moses prophesy concerning the kingdom of juda. All these things in the Scripture have their end to the strengthening of Christ's kingdom. If one of juda had divided the Land, and taken the best soil to himself, the heathen herein would have thought it great partiality: therefore one of joseph divideth the Land, and refuseth to plant himself in the best soil, but giveth that glory to juda. Now we have divers comparisons between Samuel and Moses. FIrst in their births, their Mother's being very old. Moses name signifieth, Drawn out of the waters, and so strangely preserved. samuel's name is, asked of God, and so strangely given. Moses was brought up in all the learning of the Egyptians. Samuel brought up in all spiritual learning. Moses did rule, and left not the kingdom to his posterity, but gave it to joseph, that so he might give it to juda. So Samuel giveth it not to his Sons, but anointeth David of the Tribe of juda. And so ought Levi to rule, to teach others how to rule well; but not to leave a kingdom to his children. They were both Kings: so Moses testifieth of himself, when there was no King in Israel. They both made wars, and were Conquerors, and both ruled Forty years. The jews say, he ruled but thirteen years; but by this they labour to disturb the plainness of the Scriptures, which will never be easy without the true understanding of the Chronicle. Samuel bringeth the Kingdom to juda by teaching the religion of god, and maketh Schools of Divinity, and instructeth them to search Moses. This continued in Esdras time, and under the Antiochi; so that as Moses recorded by writing judah's government, and continuance: so Samuel taught it by expounding Moses, and thereby established it. Here I am to show a special thing. When Elias is to be taken up, one telleth Elizeus, 2. King. 2. Dost not thou know that thy Master shall be taken up from thee? If it be demanded how he knew this: it may be thought he knew this from comparison of the ages. For as Henoch the Seventh was taken up, and Moses the Seventh was buried by God, no place remaining of his burial: so now in this Seventh age they were to look for some rare event, which was performed when Elias was taken up. There be that think, that by this kind of teaching the Ceremonies of Moses are revived. But they must know that the next way to abolish them, is to know what they are, and to what use they serve. If we demand the reason why God giveth not the government to juda; we shall see, that it was because all Israel followed strange Gods, not regarding the glory of Shiloh. And when as the Oxen which carried the Ark were released, they went of their own accord lowing to juda: and jeremy saith, Mark what I have done unto Silo. Therefore to bring in the true worship of God, it was necessary to erect the kingdom in Samuel of Levi: Whose government continued Forty years, thereby to teach us, that till Religion be well taught, it is not easy to establish a good government, and this will be long in learning. Now followeth Saul's Story. SAUL. His name signifieth Desired: thereby showing, that he was desired of the people, casting off the government of God. He was of the Tribe of Benjamin. The prerogative that Benjamin hath the first King of his Tribe, in that he was the left of the Tribes, is (no doubt) an especial favour. If it be demanded, why he was of Benjamin before any of the rest of the Tribes; this may be the reason thereof: Reuben had defiled his Father's bed: therefore it was no reason that he should bear sway in the common wealth. Simeon never showed any sign of repentance, but continued in malice▪ therefore his cruelty must needs hinder him. Levi was not to govern, but to confirm others in the government. He must not be of juda, because God did not choose him, but the people: for if God had chosen him, his kingdom must have been established, because the gifts of God are without repentance. For Isachar and Zabulon, the younger must not be preferred before the elder. Then the Sons of the handmaides, to wit, Dan and Nephtali by Bilha, Gad and Aser by Zilpa, must not be first preferred. Joseph's pride cast him off, for that glory which he had in the time of the judges, caused him to despise juda, and therefore God saith, Mark what I have done to Silo: so that of necessity he must be of Benjamin. Concerning Saul, he was goodly and fair, as any of the Children of Israel. Thus the world regardeth only outward respects: but the Lord careth only for them that fear him, and judgeth not as man judgeth. It is said of him, 2. Sam. 1. His spear came never empty home. We have a comparison betwixt him and Saul the Apostle: for both were of the Tribe of Benjamin: both persecuted David the beloved, the one for the kingdom, the other for profession of the religion of Christ the true king of David's Kingdom: both end the glory of their Tribe. When Saul is made King, the tribe of Reuben might say unto God, O Lord, how are we despised? for of all the Tribes we have no glory. Wilt thou always remember justice? God therefore to comfort them giveth them a conquest over the Hagarims, by the slaughter of whom they every themselves. Aser likewise might mourn, and reason with God, why he never looked on them in mercy? God therefore giveth them this comfort: Anna, that is, Grace, the Daughter of Panuel, See God, of the happy Tribe of Aser, prophesieth at the birth of Christ. And surely if we sincerely embrace Christ jesus, we shall have the spirit of grace, to show us the love of God laid up in Christ, that thereby we may enjoy all happiness: by this you may see the tribe of Aser had a great blessing. In the Acts of the Apostles, Chap. 4. one joses a Levite of Cyprus selleth his possession, and layeth his money at the Apostles feet, and he is called the Son of Consolation, for the Levites were scattered in the Land, and the Lord the God of Consolation was their inheritance. Thus much for those things wherein Saul might seem glorious. Now for his Faults. HIs fault was, in that he disobeyed the commandment of God insparing Agag, and reserving the best of the spoil unto himself. And in that he was envious against David, and though he speaketh good things of him, and knew he should succeed him in the Kingdom, yet he persecuteth him. This is to run headlong against the light of God's truth. So the Devil tempted Christ, though he knew thereby he increased his damnation. Saul's punishment was very great: for he is slain at Easter by himself, then undertaking battles when he should have celebrated the Lords feasts. That it was at Easter, it may be gathered by the Witch preparing him unleavened bread. jonathan the Son of Saul, loved David as his soul; therefore it may be concluded, he was saved: for he loved David the beloved of the Lord, and therefore believed in Christ of whom David was a figure. This may be proved by the new Testament: for in the Epistle to the Hebrews, Chap. 11. the Battles of Gedeon, Baracke, Samson, and of others are rehearsed, of whom this is added, that they all by faith subdued Kingdoms, and received the promise: and in these jonathan is included. This testimony of the holy spirit is of no small glory. Saul goeth to a Witch called Ob, which had a Hobgoblin. Herein he sinned greatly against the government of God laid down in Moses. The hid things for God, those revealed for you and your children to do them. He fell to this wickedness, because he killed those which ware the Ephod, and therefore God answered him not by urim and Thummim. God suffereth him to take revenge of himself: for being a King, he was the highest Magistrate, and not to be put to death by his inferiors. His posterity was likewise plagued, because they kept not the Covenant with the Gibeonites, which josua had made. Thus much for Saul. David, borne in Bethlehem, Which the Prophet Micheas, Cap. 5. calleth Little, because it was a little Village; and little in quantity. The Evangelist Math. 2. calleth it not little, because it was famous in that Christ and David were borne there. His name signifieth, The beloved of God: so is Christ called in Hoseas, and Ezechiel, by this name, and oftentimes in the song of songs. So that after the heart of God, and this name David, is all one. Bethlehem, is as much to say, as the House of Bread, there David the Shepherd the feeder of Israel, was borne as a figure and token that Christ the great Shepherd, and true bread of life, should be borne there. David reigneth Forty years; Seven years and a half in Hebron, and Thirty two years and a half in jerusalem. HErein is a comparison with Christ: for as David was King proclaimed at Easter over juda: so Christ by his resurrection at Easter, was proved King over the whole world. David after the death of Saul, asketh God whether he shall go? God answereth, To Hebron. This is not without special observation, that God should command him to go thither. The monuments of places are of great force to bring Stories into remembrance. For in Hebron Sara was buried, being the first purchase which Abraham made. Isaac and Rebecka were buried there: jacob and Leah there: there Caleb challenged his inheritance. So that David being King there, is joined in a kind of purchase with these Fathers, and their glory herein matched. So the Hebrews apply it. Hebron is called Consociation. The Seven years King, is a comparison with the Seven years of conquering the Land: so that look what glory is reaped in the conquest thereof, the same you may gather in the time of David's government in Hebron. Further it was requisite there should be proof of the sufficiency of his government by governing Hebron, before he should rule so stately a kingdom as jerusalem was. His Two and thirty years, and six Months, have a comparison with Christ's living on earth. He began his government there exactly One thousand years before Christ was baptised, at the very same time that Christ began: so you see all Gods dealings cast in a fine and sweet proportion. David cometh of jessai, in this respect Christ is called the root of jessai. The ages of David's Ancestors calleth in mind Abraham's years at the birth of Isaac, and so remembreth his Story. About Seven years before he was King, he fights with Goliath the Philistine, who came of Mitzraijm, which filled Egypt the cursed Nation of Cham. David is hereunto encouraged by a miracle, being made Victor over a Lion and a Bear, and thereupon he concludeth: This uncircumcised Philistine shall be as one of them. Goliath challengeth all Israel, and defieth them. David trusting in the strength of the Lord, unarmed, only with stones in his bag, and his sling, slayeth the Philistine. He was about this time Three and Twenty years old. This is the use; Look what this Goliath, and the Philistines were to the state of Israel: so is the Devil and his Angels to the children of God. And as David the beloved, by trusting in the beloved Son of God, overcame; so shall we, if we believe as he did, putting on the armour of God. The sum in regard of the jews, is this: that as he, being of juda, subdued this Philistine; so likewise in all other battles they should courageously follow him, seeing he of juda should come after the flesh, which fought for them from heaven. Saul giveth David his Daughter to wife: it hath been a received opinion, that the jews might not marry out of their Tribes. This is only to be understood of the heirs, because inheritance might not go from one Tribe to another: but if they were not heirs, they might: As we see David of juda marrieth one of Benjamin. Now for his Victories. THe 60. and 108. Psalm, speaketh shortly of them in this sort, Giliad is mine; Manasses is mine; Ephraim the strength of my head; juda is my Lawgiver; Moab is my Washpot: over Edom will I cast out my shoe: upon the Philistines will I triumph. The meaning of it is: Christ will come, and subdue all Nations unto himself, and erect his kingdom for ever. And yet as all these Nations, Moab, and Ammon, and Edom strive against David; so will the Gentiles against Christ: And yet, why do the Gentiles rage, and the people imagine a vain thing? The Kings of the earth stand up, and the Rulers counsel together against the Lord, and against his anointed, and yet all in vain: for he will bruise them with a rod of iron, for he hath given him the ends of the world for his Dominion: therefore are the heathen fools. In the Revelation you have the like striving by the Emperors against Christ: but the Mountain is cast into the fire. In the Acts of the Apostles Pontius Pilate and the rest did that which the Lord decreed. In these battles of David, Saint Paul's rule taketh place: the sound of them was heard to the ends of the world. For David's victories being gained not in one; but being forty years allotted to the accomplishment of them, no doubt were an astonishment unto the nations, and by them to be greatly observed. Here we have the like comparison of the Forty years in the Wilderness. David referred all his actions to the building of the Temple. And if we will truly be beloved, all our actions must have this end, to advance the glory of God in his Temple. David had many enemies: so that the 18. Psalm is a thanksgiving to God for his deliverance from them. God would not have his afflictions easy, because the comfort and consolation in overcoming, should be sweeter: and that he being the beloved of God, and yet afflicted, men might learn to leave to trust to the happiness in this life, and thirst after the felicity of the world to come. He had enemies abroad, and enemies at home: As Adonay, Absalon, etc. and in respect of this, he maketh the 86. Psalm. The consideration of this, is of great use to every godly man in his private life. Besides these, he himself was his own greatest enemy in seeing Urias' wife and coveting her, and killing of Urias. God's purpose in these great offences of the godly, is wonderful: upon this he sung the 51. Psalm, showing himself to be a spiritual Leper, more odious and detestable in the sight of God, than the bodily leprosy in the sight of men. In the psalm there is a sentence used, which Saint Paul applieth in the new testament: for he saith, then shall I teach thy way unto the wicked, and sinners shall be converted unto thee. And saith Saint Paul, God hath showed mercy to me a sinner. These fall of David, are no warrant for any man to presume to do the like: But from hence ariseth a wonderful comfort to the sinner which transgresseth by infirmity, to hope for forgiveness, that so he may be free from desperation. If David, being so glorious in conquests, and other graces, had not thus transgressed, he would have been too proud: but he was therefore humbled, that he might thereby keep the Commandments of the Lord. Now let us consider him in his learned affairs. THe whole Book of Psalms are called David's: but there be many which are none of his, yet they are called David's psalms, because they be in that volume. All David's Psalms have relation to Moses: and there is great use of them to expound Moses. For as Moses at his death blesseth juda; the second psalm expounds that blessing, and applieth it to Christ. Moses teacheth the Children of Israel to bless in this sort, Numb. 6. The Lord bless you and keep you, the Lord make his face to shine upon you, the Lord turn his loving countenance towards you, and grant you his peace. David in the 67. Psalm expounds this, and telleth wherein this consisteth. He beginneth in the like order, that God would be merciful unto us, and show us the light of his countenance. This appeareth in that the earth knoweth his way, and the Nations his saving health, When he judgeth the folk righteously, and governs the Nations upon the earth: and then shall the earth increase, therefore let the people praise thee, o God, yea let all the people praise thee: by this one you may gather all the rest. In Moses it is said, that God did arise. The 68 Psalm beginneth so, Let God arise, and his enemies shall be scattered. There he saith, Thou art gone up on high, thou hast led captivity captive, and received gifts for men. Saint Paul expounds this of Christ. Ephes. 4. Thus much for his Doctrine generally. ABenezra an ancient jew, moveth a doubt concerning David's Organs and Instruments of Music. It may thus be answered▪ when they came from Egypt, they had Organs: and having one kind, it was lawful to have other kinds also. The Prophets which knew the jews should be trained up in ceremonies, might use these to the same purpose. This is no warrant for the use of them now, seeing Ceremonies cease. Concerning the ecclesiastical discipline amongst the jews, we shall see, that David durst not adventure to appoint the Sacrificers, whose turn should be first, or second; but they cast lots for it, for as he was Prince & ruler over the people, so they were all Princes of the sanctuary, and therein equal with him. When the Levites took upon them to be Kings, they became Saducees, and Malachi calleth this time the time of the curse. Rabbi, Levi, Ben, Gerson showeth, that though the Levites had notable victories against the Antiochi, yet they all died of violent deaths, because they took the glory from juda, therefore God would not hold them unpunished. In the 22. Psalm, David as a prophet telleth what the Scribes and pharisees would do unto Christ: and therein showeth likewise the calling of the Gentiles. He entitleth the Psalm, the heart of the morning: that look even as the Hart is the pleasure of the beasts, and the morning the glory of the day: so is Christ to the souls of those which believe in him. As David a great many years looketh to the death of Christ; so must we following Saint Peter's rule, look to the end of the world: that from the meditation thereof, we may lift up our heads, knowing that our salvation is at hand. David knew of these contumelies against Christ by the spirit of prophesy, but yet he must prove the truth thereof, & therefore imagineth the most outrageous. And surely we cannot imagine greater, than that Christ should be as one forsaken of God. Besides, what could be more cruel, than to give vinegar to drink to those which are sick? David in his psalms goeth further, and compareth Melchisedech with Christ, saying, Thou art a Priest for ever after the order of Melchisedech: and from thence descendeth to the calling of the heathen, He shall smite in sunder the heads over divers Nations; He likewise in the 49. Psal. mentioneth Adam's Story: Adam being in honour continueth not one night, but is as the beast that perisheth. The sum of all is that as Paul taught nothing but Moses and the prophets, so doth he. In that his Sons are wicked, we have to learn, that godliness is no inheritance, neither doth it lineally descend from the Father to the Sons. His afflictions may teach us, that the best men are not without the greatest calamities, seeing there is no goodness in them. And if their actions have good success, it is because God doth bless the whole state. Thus much for David's Story. Solomon borne. HIs name signifieth Peaceable: so was his Kingdom and government: thereby to show, that Christ the King, whom he representeth, should give peace passing all understanding. He was of David by Bershabe. This blemish the holy Ghost noteth, to comfort us in our infirmities, and to keep us from desperation. Solomon reigneth Forty years. THe Grecians say, that Solomon was King at Twelve years of age. The reason is, because mention is made of him when Thamar was deflowered, and they cast it thus; two years after the deflowering of Thamar, Ammon is slain, for the which Absalon flieth to Geshur, and there he remaineth three years, afterwards he is two years banished from the presence of the King: then he rebelleth one year, and is slain: after this there is a Famine for three years, and the Twelfth year David dieth, and then Solomon succeed in the Kingdom. Eupolemus saith, that the building of the Temple was reserved to Solomon, who came to the Crown at the age of Twelve years. This time hath a comparison with Christ. As Solomon being Twelve years old, decided the controversy between the two women for the dead Child: Even so jesus Christ much more to be admired than Solomon, at Twelve years of age disputeth with the Doctors in the Temple. For this number of Twelve, You have Twelve Signs. Months in the year. Stones in jordan. Loaves of bread in the Tabernacle. Stewards of Salomon's house. Fountains in the Wilderness. Apostles▪ times 12 thousand Christians sealed in the Revelation. Christ telleth, that the Queen of the South came to hear the wisdom of Solomon. But saith he, behold a greater than Solomon. Besides clean through the song of songs, you have Christ and Solomon compared together, saving only in the beginning, where it is said, a Song of Salomon's. We read in Plutarch, that it was a custom among the Kings of old time, to put questions one to another, to try the ability of their wits, and that a certain praise was appointed to him that got the victory; and Dius an Historiographer of the Phoenicians, rehearseth the Riddles and Questions that Solomon sent to King Hiram, saying, that it cost Hiram very much, in that he could not open them, until at length he found a young man of Tyrus, named Abdemon, who deciphered unto him the most part of them: we find, that in the Book of judges, Samson promised great rewards to them that could declare his Riddle. These have a fit relation to the parables uttered by Christ to the jews. Something must be said of the anointing of Kings. WE shall find that Saul was anointed, because he was the first King: And David was anointed, because he was chosen by God of another tribe. And Solomon was anointed, because that Absolom and Adonay gave a push for the Kingdom. And joas was anointed, because Athalia sought to set up other. Every one that is a Christian, is called the anointed of the Lord, as it is in the ●. Psal. Touch not mine anointed, nor do my Prophets no harm. This is spoken of Abraham, Isaac, and jacob, and so consequently of all the faithful. For anointing of Kings, it is not lawful by imitation to revive it as a ceremony, seeing this was never done but upon special occasion, the state requiring it, divers having at that time title to the Crown. In respect of policy, it is peradventure lawful, having been authorized by the consent of Nations: otherwise not. Temple built four Hundred and Eighty years after the Children of Israel came out of Egypt. 1. King. 6. THe foundation of the Temple is laid on Mount Moriah, where Adam was created, where the Fathers in ancient time sacrificed, where Isaac was offered, where jehovah appeared to David staying the plague. 2. Chron. 3.1. As a City, or an house situate upon an hill cannot be hidden: even so God would have his people not to behid, but to be an example to all Nations. The Temple is twice as big as the Tabernacle, because that the Temple and the Tabernacle had a relation to the number of the people. Seeing therefore now the people were twice so many as then; the Temple ought to be twice so big. The efficient cause, is the commandment and warrant of God: the instrumental cause is David: he putteth it not in practice, because he was a man much busied in wars. It was begun to be built in the Fourth year of the reign of Solomon. The Cedars for it were had from Libanon, where Noah's Ark was built. In the understanding of the Temple, and the particulars thereof, consisteth the whole sum of Religion. It had Six Courts, and every Court of several use, before you came to the holy of holiest: and every Court were Twelve steps one above another. The use of which is, that it is no easy study to attain to the depth of the knowledge of God, neither can a man attain unto it at the first as he will, but he must ascend by degrees. So were the windows, narrow without, and wide within: to show, that they which once had obtained the knowledge of Christ, embracing it with a lively faith, do behold his graces in a full clearer sort, than those which are without. For the Courts, they were thus distinguished. Within the utmost rails the heathen and profane people might stand, to see and hear: and as they were like beasts in knowledge, so their place was next to the beasts of the field. In the second Court, the women stood. In the third Court, the Common people. In the fourth Court, the King did hear the Law read. In the fifth, were the Sacrifices burnt upon the brazen Altar. In the sixth, was the golden Altar, and the Table of showbread. In the Seventh, was the holy of holiest, where was the Ark of the Covenant of jehovah, and within it the two tables of Testimony▪ Into it only might enter the high Sacrificer, and that he might do but once a year: figuring Christ the high Sacrificer, which once for all should enter into the holy of holiest, to make intercession for all the world. Between the holy, and the holy of holiest, there was a vail of blue silk, purple, crimson, and fine linen, and Cherubins wrought thereon. This vail represented the body of Christ, and showed that none could come to the Father, but by the Son; and none come unto the Son, except the Father draw him. When Christ was crucified, this vail did tear from the top to the bottom, and showed that by his suffering of death, all men than were Kings and Sacrificers, and might by their own prayers grounded on knowledge and the fear of God, obtain forgiveness of their sins. The doors, pillars, and ceiling of the Temple, were covered with gold: resembling the golden spirit of prophecy. And when the Temple was built, the stones were so squared before they were brought, that there was neither hammer, axe, or any tool of iron heard in the Temple while it was in building: To teach the Israelites, that they ought to live in peace, love, and unity one with another, without jarring or contention, if they would have the use of God's holy Temple. For, saith God, My house is a house of prayer. The Temple is a resemblance of things in earth, respecting God in heaven. The sum is, Moses to be compared with Solomon, Solomon with Daniel, Daniel with Christ, Christ to be compared with all. In the eleventh year of Solomon, he finished the Temple. AS the Tabernacle was 7. Months in building; so now the Temple was Seven years in building: thirteen years after, Solomon builds his own house. There be that think he was twenty years old when he took upon him to succeed in the Kingdom: and they cast his years to be four and Forty when he fell to Idolatry. They reckon it thus: He is twenty years old when he is King: Four years after he builds the Temple: he is Seven years in building: thirteen years after, he builds his own house. Upon this his Idolatry there hath been a great doubt, whether he was saved, or not. It is without question, he was saved▪ but yet it was not without singular reason, that the holy Ghost left it doubtful: for if it had been easy for him to be saved, he had been an example of great impiety. It is promised him, that if he sin, he shall be chastised: but God will never take his mercy clean from him. This cannot be meant of succession in the kingdom: for what comfort had it been to him, to have enjoyed the Kingdom, and afterwards to have enjoyed damnation? therefore it must needs be meant of his estate after this life. Besides, he is called the Beloved: that may be a reason to prove his salvation. And in the 13. of Mark; Abraham, Isaac, and jacob, and the Prophets are said to be in the kingdom of heaven: therefore he being a prophet, must needs be there. Yet false prophets are excepted, as Balaam and others, of whom Saint Peter giveth a rule, 2. Pet. 2. That they bring upon themselves swift damnation. Now God knowing his own wisdom speaks things wonderful short. Where it is said, He worshipped strange Gods; I have oftentimes mused what should be the meaning of it. For I could never think, that he could esteem the Idols of the heathen for Gods, considering he had such wonderful knowledge. But surely this is the meaning, that allowing his Concubines to worship them, seeing done by his commandment, it was as his act: and this will I hold, till I be better instructed. For if he had come to so open a folly as to worship them as God: this sin must needs have been the sin against the holy Ghost. Now concerning his felicity. THere is no one thing setteth it forth more, than the Book of the Preacher: which Book was made in his age, and after his repentance: yet in that he speaketh coldly of repentance. He beginneth, Vanity of vanities, all is but vanities, saith the Preacher. This is the sum of the Book. It is amplified by the general state of all things, then by the particular. The general thus. The earth standeth, yet one Generation passeth, and another cometh, so there is nothing constant. If we consider things past, they are the same which shall be, all things have a time. And the Persians called wise men the searchers of time. Moses teacheth us to pray to God to teach us to number our days, that we may apply our hearts to wisdom. In all this there is nothing but for a man to be merry in his labour. Let us behold the Sun, it riseth and setteth, and returns again to his place, and there rising, goeth towards the South, and bendeth towards the North: he never continueth in one place, he causeth Winter and Summer, Spring time and Harvest; the Rivers run all into the sea, and they overflow again into the sea. Of all these, this is the sum, that all things under the Sun are vanity, and affliction of spirit: Even so is the state of man. This likewise the creation showeth: for there is nothing new under the Sun, either for good or bad. Even the finest inventions have been before: but we count them new, because the generation that knew them, is passed, and so forgotten. So that by this we may see no happiness under the Sun, but all is vanity. Thus much for the general. Now follow the particulars. FIrst as concerning men, and they are in two sorts. The first concerning the best men: then men of corrupt conversation. I therefore, saith the Preacher, I meant to try pleasure alone, and wisdom alone, and then both together. Concerning wisdom, I talked with the best Scholars: I knew all the plants, from the lowest shrub, to the tallest Cedar in Libanon, and their use in cleansing the leprosy, and how thereby Christ was signified. Yet this knowledge did not overreach Moses. The nature of the fowls was familiar unto me. If it be asked how he came by this knowledge, it may be answered; partly by education, and partly by an immediate inspiration from God: and yet of all, this is the end, Much reading is a weariness of the flesh, and there is no end of making many books. So wise men are never quiet, because they see so few saved: for crooked things shall not be made straight: from this I went saith the Preacher, and tried pleasure. Go to now, I will prove thee with joy, and with pleasant things, and yet this is a vanity. Of laughter this I said, that it was madness: and of joy What is that thou dost? We may see he never disputes of these things, but speaks short: for the heathen by the light of nature knew thus much I went yet further, saith the Preacher, and joined pleasure and wisdom together. For I made great works: I built houses, set Gardens, planted vineyards, and trees of all sorts. I got servants and maids, and had children borne in the house. I had great possession of beeves and Sheep: and to conclude, I was great, and increased above all that were before me in jerusalem. When I began to look on all these things, I beheld nothing but vanity and vexation of spirit, and that there was no profit under the Sun. Besides, when I looked who should after me possess these, and thought with myself. What? Roboam the fool? and than I hated all the labour wherein I had travailed under the Sun, seeing no man knoweth whether he shall be wise or foolish, which shall be ruler over my works, and wherein I have showed myself wise: this is also a vanity. Therefore we see, to all things an appointed time. A time to be borne, and a time to die; a time to love, and a time to hate; a time of war, and a time of peace. Thus God turneth the wheel of our life, to the end, that we should not set our affections on these earthly vanities, but being risen with Christ, seek those things which are above. Now that all hope of constancy in these transitory things might be taken away, he reproves it from his own person. For if he, being a king, and the greatest in Israel, and such a one, as Who is the man that will come after the King in things which he now hath done? and yet could not find wherein to free his heart from vexation and disquietness; shall any other think to find quietness and security in this life? therefore of all these experiences, thus he concludeth, There is no profit to a man, seeing all his days are sorrow, and his travail grief, that he eat and drink, and delight his soul with the profit of his labours, because this is of the hand of God. Concerning actions; they are either without a man, or within him. Without, the most excellent is justice: and how is that executed? I heard the cries of the innocent, and no man comforting them, and saw their oppression, and no man resisting it; therefore I counted those which are dead, better than those which are alive: and yet happier that never was. I have seen, saith he, a wealthy fool greedy after riches, and yet took no fruit of them, and this is a great vanity. I saw another in a kingdom, and the hearts of the people alienated from him. I saw another who hath gotten wealth justly, and yet his heir shall not inherit it, but a stranger shall devour his substance, this is also a vanity, and a great misery. Now seeing that present punishment falleth not upon the wicked for their sins, therefore without fear they go on forward without regard of wickedness: for they are sometimes rewarded, as though their actions had been godly. But this is the sum: No man can know by the outward things in life, whether he be in the favour and love of God, or in the hatred of his Creator. The Pope expounds this of doubtfulness in faith. This cannot be the meaning: for Solomon disputes only from the outward actions, what a stranger may judge: not what he from his own conscience may assure himself. This is the conclusion, As to the good, so to the sinner it happeneth; as to the perjured, so to him that saith true; their end is both a like. Yet here is the difference, that wisdom and foolishness differ as light and darkness. Now then seeing nothing accords to virtue, fools torment themselves, even as a dead fly marreth the Apothecary's ointment. We must cast our bread upon the waters, do good, though the case be desperate: for look in what place the tree falls, there it lies. The sum is, One generation passeth, another cometh: and though one live a Thousand years, and hath rejoiced in all the works of his hands, he must remember the days of darkness, and that all that is past, is vanity. Therefore o young man, Remember thy Creator in the time of thy youth, before thy time of afflictions come: and before thy old age full of sorrow, in which thou shalt say, thou hast no pleasure, before the Sun, Moon, and Stars seem to the darkness, and thy hands the keepers of thy house do tremble, and thy legs thy strong men fail under thee, and thy teeth being few wax idle, and thy eyes dim, and thou rise at the voice of a bird, & a Grasshopper through thy weakness, be a burden unto thee. When thy head flourisheth in whiteness like the Almond tree: and thou dost go to the earth from whence it came, and the spirit to God that gave it. This is the conclusion: The wiser Solomon was, the more he taught the people, & those things which he had made; & like as a shepherd to the flock, and as a nail to fasten the joint; so are the words of the wise. This last of teaching the people knowledge, is all concerning his repentance. Seek no further, for there is no end of books, and much reading is but a vexation of the flesh; but the word of God endureth for ever: and therefore the sum of all wisdom is, to fear God, and keep his Commandments. Now I will briefly show his other Books, as the Proverbs, Song of Songs. THe Proverbs for the most part of them, were made in his time: some of them gathered together in Ezechias days. The sum of them is, that by Allegories taken from the Cedar in Libanon to the grass, he would show the wisdom of God to be the same in government, that it was in the creation of the world: And therefore he proves the particulars hereof by the beasts; for the jews being a simple people, could not know this by experience, and therefore from the beasts, with which they were well acquainted, he proves it. Go to the Ant, behold her ways and learn to be wise: for she having no guide, governor, nor ruler, prepareth her meat in the summer, & gathereth her food in the harvest; and thus he runneth through the course of nature, from thence teaching precepts of civil life. Concerning the Song of Songs. THe jews had it in such reverence and account, that afore thirty years of age none of them would study it. It is a wonderful thing, that all the particulars which the Book contains, being taken from marriage, and handled so sincerely, no blemish or spot can be found therein. The meaning and sum thereof, is thus much; That as in marriage we are joined one to the other, & have separated ourselves from all other; so in our spiritual conjunction in the Church with Christ, we have sworn to detest Idolatry, & to serve and worship the true and living God. S. Paul to the Ephes. Cap. 5. expounds this: Husbands, love your wives as Christ loved the Church and gave himself for it, that he might make unto himself a glorious Church, not having spot or wrinkle; so men ought to love their wives, even as the Lord doth his church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave father and mother, and they two shall be one flesh. This is a great secret; but I speak of Christ and his Church. Thus you see how S. Paul proveth and maketh plain the one by the other; so doth Solomon in this Book. The hardness of this book is in this, that he taketh the best things in the course of nature, & applies them to religion: this could not be done by the wit of man. All this is done, to express the virtues of Christ to his church. I am black, but fair, as the daughters of jerusalem, as the Tabernacles of Kedar, as the curtains of Solomon. I am black, even like those which keep flocks in Arabia, through mine own sin: but being lightened by Christ, and having put on his righteousness, I am fair as the daughters of jerusalem, and as beautiful as the curtains of Solomon. Then she desires: O Lord teach me, O Lord, where thou feedest, where thou dost lie in the noon day, least missing thee to be my teacher and guide, I wander after the flocks of my companions. Christ maketh answer: If thou art ignorant, oh thou fairest among women, go and inquire of the shepherds: If they be false go yet a step higher, and this you must learn, that if you be risen with Christ, then seek those things which are above where Christ sitteth at the right hand of God. Other comparisons there are, as from the wilderness: but by this you may learn to expound the rest; they are hard, if we apply them to particular things: but we must know, that these comparisons here used, are not to prove new points of religion, but to illustrate and amplify those already set down: for grounds of Religion, whereon our salvation stands, must be proved by plain story: for the Lord teacheth nothing in corners. Kings of juda three Hundred and Ninety years before the burning of the Temple by Nebuchadnetzar. BEfore I handle the Kings particularly, this must be understood, that now the Kingdom of juda was distinguished from Israel. For jeroboam of Joseph's house, withdrew the hearts of ten Tribes from under the Sceptre of Roboam of juda, and caused all Israel to worship strange Gods: and therefore they had two Kingdoms, one of juda, the other of Israel. And first I will speak of the Kings of juda. Roboam Seventeen years. HIs name signifieth Savouring with the people. When Solomon was dead, his Son Roboam succeeded him in the Kingdom, & his wise men came and counseled him to serve the people one day, and they would serve him all the days of his life: but he following the counsel of his young men, said unto them, My little finger shall be bigger than my Father's thigh. Thereupon the ten Tribes fell away, and rebelled against the kingdom of juda, crying, Home Israel to your Tents: and they made jeroboam of the house of joseph King over them: They forgot the Temple of juda, the promise made to David, and the Messias to come of his loins, saying, What is jessai? he was but a yeoman of the house of juda. Is the house of juda better than the house of joseph who was King over us in Egypt? but Benjamin and the Levites kept within juda. And in the fifth year of Roboam, ●kisacke King of Egypt, came up & spoiled the Temple, & the treasures of the king's house. For seeing they had lost the gold of their Religion, God suffered them to lose the gold of their Temple. And this is to be observed in the state of the kings of juda, that in it all common wealths in the world are figured. For some of them began well, and ended ill: some begun ill, and ended well: some were wise, some foolish: some very godly, some extreme wicked: and finally, what condition soever the state of a common wealth might be of, was expressed in the manners of the kings of juda. Abiam Three years. HE succeeded Roboam his Father. He wrought wickedness in the sight of the Lord, yet for David's sake, God set him up in jerusalem he had continual war with jeroboam, but always became victor, because he knew that the kingdom belonged to juda, and therefore waxed mighty: so that jeroboam all his days could recover no strength. He dieth. Asa succeed him, and reigneth One and Forty years. HE was a godly King: for he maketh a law. 2. Chron. 15. That whosoever will not seek the Lord God of Israel, shall be slain, whether he be small or great. It is said, that in the Thirty and six year of his reign came Baasa King of Israel up against juda. That is meant the Thirty and six year since the division of the kingdom in jeroboams time. His fault was, that he put Hanani the Prophet in prison, because he reproved him for making covenant with Benadad King of Aram. 3889. josaphat Twenty and five years. HE succeed his Father Asa. His fault was in joining with Ahab of the house of Omri. In his days Elias was taken up. He repenteth him of his sin, by seeing the king of Israel plagued, and himself in danger. He hath victory over the Moabites, and the Ammonites, because he set his heart to seek the Lord, and so he had rest on every side. Yet in the end, he joined with Ahasiah King of Israel, who was given to do evil, and so he died. 1. King. 22. 3110. joram Eight years. HE walked in the ways of the Kings of Israel, as the house of Ahab had done, and wrought evil in the eyes of the Lord. Howbeit, the Lord would not destroy the house of David, because he had promised to give a light to him, and to his Sons for ever. In his days Edom rebelled from under the hand of juda. Now is performed the saying of Isaac when he blessed Esau. Gen. 27. But the day shall come that thou shalt loosen the yoke from off thee. He slew all his brethren, and the Princes of juda, and made high places in the Mountains, and caused the Inhabitants of jerusalem to commit Idolatry. So there came a writing to him from Elijah the Prophet: Because thou hast done these things, behold with a great plague will the Lord smite thy people; and thy children, thy wives, & all thy substance, and thou shalt be in great diseases in the disease of thy bowels, until thy bowels fall out day by day. So the lord stirred up against joram, the spirit of the Philistines, & the Arabians, that were beside the Ethiopians. Because there were other Arabians in Africa southward toward Egypt, I distinguish them. And they came up to juda, and carried away all the substance that was in the King's house, and his Sons also, and his wives, so that there was not a Son left him alive save jehaahaz the youngest of his Sons: to show, that wherein a man offendeth, therein he shall be punished. And after all this, the Lord smote him in his bowels with an incurable disease, and within two years his guts fell out with his disease, and he died of sore diseases, yet he was buried in the City of David, but not among the sepulchres of the Kings. 2. Chron▪ 21. So that we may see by God's judgements upon him, that we cannot both join with the wicked, and serve God: neither are Gods promises tied to men longer than they continue in his fear, keeping his commandments; as it is written, 1. King. 2.4. If thy Sons take heed to their way, that they walk before me in truth, that is, without hypocrisy, with all their hearts, and all their souls, thou shalt not, said he, want one of thy posterity to sit upon the throne of Israel. 3117. Ochosias' One year. HE was two and Forty years old when he began to reign. The meaning is this, He is the child of the two and Fortieth year, for it is two and Forty years since the house of Omri came up. Here is repeated the like story of two and Forty years in the wilderness. He was the Son of Athalia, the Daughter of Ahab of the house of Omri: he walked also in the way of Ahab King of Israel; for his mother counseled him to do wickedly: wherefore he did evil in the sight of the Lord like the house of Achab. For they were his Counsellors after the death of his Father, to his destruction. Which showeth, that such as the rulers be, such are their Counsellors, and that there can never be a godly Kingdom, where wicked Counsellors are suffered to bear stroke. And the destruction of Ochosias' came, in that he went to joram the Son of Achab King of Israel, to fight against Hazael King of Aram at Ramoth Gilead, and against jehu the Son of Nimshi, whom the Lord had anointed to destroy the house of Achab. Therefore when jehu executed judgement upon the house of Ahab, and found the Princes of juda and the Sons of the brethren of Ochosias' that waited on Ochosias', he slew them also: and he sought Ochosias', and caught him where he was hid in Samaria, and brought him to jehu, and slew him, and buried him, because they said he is the Son of josaphat, which sought the Lord with all his heart. So the house of Ochosias' was not able to retain the Kingdom. This was the just plague of God, because he joined himself with God's enemies: yet God, to declare the worthiness of josaphat his Grandfather, moved them to give him the honour of burial. 2. Chron. 22. 3118. Athalia Six years. WHen she heard that her Son Ochosias' was dead, she putteth to death all the King's seed of Ochosias' house, because she might by that means bring the Kingdom to Israel, and so have established Idolatry. But jehoshabeath the daughter of the King took joash the Son of Ochosias', and stole him from among the King's Sons that should be slain, and put him and his Nurse in the Bedchamber. So jehoshabeath the daughter of King joram, the wife of jehoida the Sacrificer, (for she was the Sister of Ochosias') hide him from Athalia. So she slew him not: and he was hid with them in the house of God six years, whiles Athalia reigned over juda. But after, this jehoida caused Athalia to be slain: to show, that who so sheddeth blood, by man shall their blood be shed. 3124. joas Forty years. THen they brought out the King's Son, and put on him the crown, and gave him the testimony, that is his oath, and royal apparel, and made him King, and jehoida and his Sons anointed him, and said, God save the king. Then all the people of the Land rejoiced, and the City was quiet, after they had slain Athaliah with the sword. For where a tyrant and an Idolater reigneth, there God's religion cannot flourish: but the plagues of God are ever among such people. This joas, while jehoida lived, kept religion sincerely: but he being dead, fell to Idolatry. And because Zacharias the Son of Barachias or jehoida, reproved him, he commanded him to be slain between the Altar, and the Temple, that so all the righteous blood from Abel hitherto might come upon the jews and their children. Here we may observe, how hard a thing in a wicked Kingdom it is, to escape the wrath of God, and to keep our hands from reaching unto wickedness. And here, look what Kaines age was for impiety, so was this: for so Christ joins them together. Mat. 23. That all the righteous blood from Abel hitherto might come upon them. Thus joas forgot the kindness which jehoida the father of Zacharias had done to him. And when the year was out, the Host of Aram came up against joas, and they came against juda and jerusalem, and destroyed all the Princes of the people from among the people, and sent all the spoil of them unto the King of Damascus. Though the Army of Aram came with a small company of men, yet the Lord delivered a very great Army into their hand, because they had forsaken the Lord God of their Fathers. And they gave sentence against joash: and when they were departed from him (for they left him in great diseases) his own servants conspired against him for the blood of the children of jehoiada the Sacrificer, and slew him on his bed. And he died, and they buried him in the City of David, but they buried him not in the Sepulchres of the Kings 2. Chron. 24. Saint Matthew in the Genealogy saith, that joas was not the natural Son of Ochosias': for he omits three Kings in the Genealogy. First let us see, why he omits any, and then why these three. It is certain, that the jews wrote the Genealogies, and reduced them to six sevens, two and Forty Fathers. Saint Matthew was to take them as he found them, seeing they spoke true. For it was enough to tell that Christ was of Abraham, and joseph. The rest betwixt, are to show the variety of God's wisdom and providence. The six sevens have in them a sweet proportion to the creation, and that they make up two and Forty, they resemble the standings in the wilderness, being likewise two and Forty Stand. Now for the reason why Sant Matthew leaveth out three, this it is: They were very wicked, and for their wickedness were grievously plagued; and therefore seeing the jews would not exceed the number of two and Forty, they were the fittest to be left out. The like example we have in the blessing of Moses: where Simeon is left out, being wicked, and the number of Twelve must be observed. And in the Revelation, where the Tribes are sealed Dan is omitted, for the reason afore: even so these three kings being very wicked, had violent deaths, in token of God's curse, and therefore the jews penning Christ's Ancestors, might justly leave them out. To proceed; when Henocke was taken up, there was a prophecy for the flood. In Heber's days, Pelegs name prophesied the confounding of their tongues. When Elias is taken up, there is presently a great alteration: for Ochosias' is killed, and Athalia doth in six years as it were, unconquer the Land, and bring all to an uproar. joas the remnant of the King's seed, preserved by jehoiada the high Sacrificer from slaughter, cometh up very weakly: thereby to show unto us, that there is no strength in man, whose breath is in his nostrils. 3161. Amasias, Nine and Twenty years. HE did uprightly in the eyes of the Lord, but not with a perfect heart: meaning, in respect of his predecessors, albeit he had his imperfections. For when the Kingdom was established unto him, he slew his servants that had slain the King his Fathers, but he slew not their children, but did as it is written in the Law, and in the Book of Moses, Deut. 24.16. Where the Lord commanded, saying, The Fathers shall not die for the children, neither shall the Children die for the Fathers, but every man shall die for his own sin. And Amasias assembled judah, and made war against Edom, and smote off the children of Seir ten Thousand, and other ten Thousand the Children of judah took alive, and carried them to the top of a Rock, and cast them down from the top, and they all burst to pieces. Now after that Amasias was come from the slaughter of the Edomites, he brought the Gods of the children of Seir, and set them up to be his Gods, and worshipped them, and burned incense unto them. So that instead of praise giving to God for his victory, he committeth gross Idolatry. Now after the time that Amasias did turn away from the Lord, they wrought treason against him in jerusalem, and he fled to Lachish, and they sent after him, and slew him there, and he was brought upon horses and buried with his Fathers in the City of juda. 2. Chron. 25. Here you see a good beginning, but an ill end: and that God plagueth by those means wherein men most trust: to teach them, that he sitteth upon a fiery throne, thereby to cause them have their affections settled only on the mercies of God, acknowledging his power, and his justice: which they neglecting to embrace, God to show his judgements hardeneth their hearts to follow that which shall be their own destruction; as Amasias did, who contrary to the counsel of the Prophet of God, goeth up against joash king of Israel. After him the kingdom of juda was void Eleven years. 3201. Azarias, two and Fifty years. HIs name was also called Vzzias. All is one in Hebrew, it signifieth Might, or Strength. In his days Amos the Prophet the Father of Esay did prophecy: so did Oseas the prophet. Amos beginneth to preach two years before the Earthquake which was in his time. Azarias did uprightly in the sight of God, according to all that Amasias his father did, and he sought God in the days of Zechariah, which understood the visions of God: and when he sought the Lord, God made him to prosper: for he went forth and fought against the Philistines, and broke down the wall of Gath, and the wall of jabneth, and the wall of Ashdod, and built Cities in Ashdod, and among the Philistines, and many valiant things did he. But when he was strong, his heart was lifted up to his destruction; for he transgressed against the Lord his God, and went into the Temple of the Lord to burn incense upon the Altar of incense; usurping the office of the Sacrificers, and is strooken with leprosy, and therefore dwelled apart, being cut off from the house of the Lord, and so continued unto the day of his death. From hence we may learn what a grievous thing it is in the sight of God, to meddle in the office of the Sacrificers, which the Lord had forbidden. Num. 18. We may also learn from hence, not to forget God in our prosperity, lest thereby we procure our own destruction. In Antiochus time, the Levites who were appointed of God only to sacrifice and offer incense before him, will usurp into the king's seat and bear rule, upon the like success in victories. And then God plagueth them with a spiritual leprosy more foul and filthy than that of the body, being from Pharisees become Saducees, denying the resurrection, and the life of the soul departed from the body. This Azarias king of juda, saw the days of Eight kings of Israel, wherein the word of God remaineth true, The wicked shall not live out half their days. 3253. jotham, Sixteen years. HIs Father's plague causeth him to rule indifferently well. His Son Achaz succeeding, is far worse. Micheas the Prophet, teacheth in the days of jotham King of juda. 3268. Achaz, Sixteen years. HE walked in the ways of the Kings of Israel, and made molten Images for Baalim. Moreover he burned incense in the valley of Benhinnom, and burned his Sons with fire after the abomination of the heathen, whom the Lord had cast out before the Children of Israel. He sent for help to Tiglah, Pilueeser, and the rest of the Kings of Ashur, which was not lawful to seek help of Infidels. Then the Prophet Esay prophesied: and by him God gives a prophesy: for when jerusalem was besieged for the wickedness of Achaz, God sendeth Esay to Achaz, and willeth him to ask a sign. Who answereth, he will not tempt God, Esay. 7. The Prophet replieth, Is it not a small thing to grieve men, but you must also grieve my God? therefore the Lord will give you a sign. A Virgin shall conceive, and bear a Son, and she shall call his name Emanuel, God with us. Thereby to show Achaz the greatness of his impiety, for seeking to the Nations for help. For seeing God spareth not his own Son, but giveth him to death for us, will not he likewise send strength to judah? He was buried in the City of jerusalem, but not in the Sepulchres of the Kings of judah. 3281. Ezechias, nine and Twenty years. A new Heber. HEre we see some recovery of the state. For in the year that Azarias died, Esay saw the Lord sitting in the Temple: the Seraphins stood upon it, every one having six wings, and one cried to another, Holy, Holy, Holy, Lord God of Hosts. And God speaketh, Ye shall hear me, but not understand: ye shall see plainly, and not perceive. Esay asketh, How long Lord? until the Cities be wasted, the house without a man, and the Land utterly desolate: Thereby meaning their captivity▪ wherein there shall be ten forsakings: in Ezecchias time two, in Manasses one, josias time one, the fifth in jehoachaz time the Son of josias, the sixth in jehoiakim, the Seventh when he rebelled after he had served the King of Babel three years, the Eight in Jeconiah's time, the two last which makes the Tenth under Zedechias himself being carried to Babel, his eyes put out, and his Sons slain, and after the house of the Lord burnt, and all the City carried captive: so the Lord is in his Temple beholding the actions of men, and his skirts fill the Temple, the least of God's mysteries excelling all the wisdom of man, and the Angels proclaim Holiness to God, this Esay confessed: for he saw nothing but woe unto himself, being a man of polluted lips, that so by faith in the Son of God, his sin might be put away. In Ezechias time Esay speaketh of nine Nations plagued, which were borderers on judea. From this we might gather, that seeing their wickedness was equal, they should receive the like measure of punishment. He goeth further, and telleth what Assur shall speak, and Babel, and prophesieth of Cyrus' one hundred years before he was borne, answerable to the prophecy that was of josias in jeroboams time, concerning the taking up of the bones of the Prophets. Esay in Ezechias days prophesieth of Christ, and saw the promise a far off, and embraced it, and showed the particulars, as if they were now performed by Pilate. This would not have moved a profane man: but he being a prophet knew that God was faithful, who had promised. And the men in his time gathered together Salomon's Proverbs. Yet for all this we shall find, that few were saved, and Christ saith, that many Kings desired to see that which you see, and saw them not. Ezechias was very desirous to have his posterity to keep the Kingdom in the true Religion. Esay cometh unto him, and willeth him to set his house in a readiness, for he should die, for any thing yet revealed. He wept, not for fear of death, seeing he had great assurance of God's favour, and thereby his salvation made certain: but to remember the wickedness of the Kings before, and how through their impiety juda was humbled, and that now he should sleep with his Fathers, not leaving a godly one to succeed him. He hath a Son, but it had been better, that Manasses his Son had never been, he was so wicked. This Ezechias committeth a grievous offence, in showing his wealth to the Ambassadors of the king of Babel. Thereupon saith the prophet, because thou trustedst not in God, but in thy wealth, therefore one of Babel shall come and carry away captive these excellent things, and thy Sons shall be courtiers in the court of the king of Babel. He hath Fifteen years longer allowed for the time of his life in this world, and hath this warranted by the course of the Sun going fifteen degrees backward. He knew the end and period of his life, and thereby (no doubt) had a wonderful glory. This is certain, that none can tell by outward blessings, how far he is in the favour or disfavour of God: Ezechias dieth, to the end he should not see the evil days. 3311. Manasses his Son reigneth 55. years, being wonderful wicked. HEre the long patience of God appeared, calling men to repentance, as in the days of Noah, while the Ark was in preparing. 3366. Amon his Son reigned Two years. HE committed evil in the sight of the Lord, as did Manasses his Father. For Ammon sacrificed to all the Images which Manasses his Father had made, and served them, and he humbled not himself before the Lord, as Manasses his Father had humbled himself: but this Ammon trespassed more and more, and his Servants conspired against him, and slew him in his own house. And the people of the Land made josias King, and he reigned One and Thirty years, and he did uprightly in the sight of the Lord, 3368. and walked in the ways of David his Father, and bowed neither to the right hand, nor to the left. He taketh up the Prophet's bones, and burneth them upon their Altars, and purged judah and jerusalem. So he fulfilleth that prophecy: Read the 3. King. 23.16. He was very godly at Sixteen years of age, at Eighteen the Book of the Law is found. It is a great question what Book of the Law it was. It is certain, that the prophets had the law to study, as Esay, Amos, and Ezechiel. Therefore the meaning cannot be, that before this finding they had no copies of Moses: but the truth is, Now was found the very original which Moses wrote: for wicked Manasses was the occasion of hiding thereof. Upon this finding and reading thereof, God saith, 2. Chron. 34. Because thy heart did melt, and thou hast humbled thyself before the Lord, therefore thou shalt be gathered unto thy fathers, and shalt be put into thy grave with peace. He was slain by Pharaoh Neco at Megiddo; for the Lord turned not from his fierce wrath, wherewith he was angry against judah, because of the provocations of Manasses: therefore he determined to put judah out of his sight. Upon this jeremy writes the Lamentations of his death. In his days jeremy and Sophony prophesied. 3399. joakim, Eleven years. HE would not believe the judgements of God against judah and jerusalem pronounced by jeremy 22. Thus saith the Lord against joakim, they shall not lament him saying, Ah my Brother, or ah Sister: neither shall they mourn for him, saying, ah Lord, or ah this glory: he shall be buried as an Ass is buried, even drawn and cast forth without the gates of jerusalem. And then began Nebuchadnetzar to besiege jerusalem, and joakim cuts jeremy's Lamentations in pieces. Therefore he was buried like an Ass: and here the succession ended. Gregory Martin hereupon keeps a stir, as if the Scriptures were not true, because Saint Matthew saith that joakim begat jeconias and his brethren, whereas in truth joakim died childless. The Scripture is true: for this word Son, is taken for any kinsman, and so used in the scripture. He was his Uncle in proper sense, and Son by succession. Here is now the saying fulfilled. jerem. 22. O earth, earth, earth, hear the word of the Lord, write jehoiakim void of Children. Nathaniel, he saith of Christ, joh. 1. Thou art the King of Israel. The purpose of God in this Kingdom was this, that Christ should be King for ever, whose government they in some sort shadowed: and yet seeing they could not perform civil justice for this life, how shall we, if we trust in our own righteousness, appear in the sight of God? The next in order of time to be handled, is Nebuchadnetzar, and the Story of the Captivity: but because before I could not conveniently handle the Kings of Israel; before I come to the captivity, I will here handle their Stories in general terms. TIll jeroboams time, juda ruled over all the Tribes: but when Solomon was dead, and Roboam succeed, the Ten tribes fall away from juda, and then those Tribes make another Kingdom by their division, and from this time Israel is a kingdom divided; the ten Tribes bearing the name of Israel, and the other Tribes, juda and Benjamin, the Kingdom of judah. This division continueth unto Ezechias time, and there endeth the ten Tribes being carried captive by Salmanasar. The Prophet Oseas expresseth their state in this sort. Cap. 1. Go, take unto thee a wife of Fornications: and he took Gomer, which signifieth a whole body or multitude, the Daughter of Diblaim, which signifieth Barrenness, which was a name of one of the standings in the wilderness. And she conceived and bore a Son, and called him Isreel. So God calleth the whole state of Israel, a whole body, as barren as the wilderness. She conceived again, and bore a daughter, and called her Loruhamah, not pitied. She bore again another Son, and called his name Lognamj, that is, not my people. The meaning is thus much, Go to the multitude of Israel, whose Fathers pitched their Tents in the wilderness of Diblaim: and because they fall to Idolatry, worshipping molten Calves as their fathers did in the wilderness, not regarding the glory of Shiloh, tell them, that their state shall be as Israel, that is, like the slaughter of jehu upon Achab in the valley of Isreel: and they shall be so unpitied, that they shall be as though they were no people, until they know I am the Lord. Of these calamities, Oseas preacheth unto them in jeroboams time, & telleth them under these terms, of three alterations: the one by jehu, which he expresseth by his first Son Isreel, because, a little while, and I will visit the blood of Isreel upon the house of jehu, and will make the government of the house of Israel to cease: and at that day will I also break the bow of Israel in the valley of jesrell. The Second by his Daughter Loruhamah without mercy: For I will no more have pity upon the house of Israel, but I will utterly take them away, which was performed in Tighath Pelesars' days without mercy. The Third, Lognammi, no people: for ye are not my people, therefore will I not be yours, This was performed when Salmanasar carried them clean away. It is not expressed of what Tribes the Kings of Israel were, because the Lord keepeth not the wicked in remembrance. If any be mentioned, it is for some special use in the Story: as jehu may be supposed to be of Gad, because there is mention made, that he came from a Town in that Tribe. jeroboam is of joseph, and is a plague to Israel, when he erected the two Calves in Dan and Bethel. This punishment joseph drew upon the Children of Israel by matching with the Egyptians, and his sin is now plagued. It is said of jeroboam, that he made all the Kings of Israel to sin, saving of Sallum and Hoseas. Hereby we may gather, that Kings being no Prophets, esteem no more of religion than Calves: and if they make Laws for the establishing of religion, it is but only for a colour to keep the Kingdom sure, and in peace. The jews conclude, that all the Kings of Israel went to destruction to Gehenna. Oh, but some say, we must not judge, lest we thereby become uncharitable. This is certain, that the holy spirit testifieth, that they continued in the sins of jeroboam: and there is no mention of their repentance, which is not likely the holy spirit of God would have left untouched, if there had been any. Therefore seeing there is no salvation but through belief in Christ, in whom they never trusted, why should we hope better of them, than the scripture warrants? The cause of this falling away, was the pride of Joseph's house despising the glory of juda. There is one only good of Israel. Abia the Son of jeroboam: who being sick, by the counsel of jeroboam, his mother inquires of Ahijah the Prophet, whether he should live or die. If she had had faith, she would never have entered the house, and then the child should have lived the ordinary course of life. In jesabels' Story we are to note, that wicked heretics in the Revelation are called by the name of jesabel. Israel became jesabels', that is, Scattered of God, when they were carried into captivity, saving a scattered remnant, as corn in the field left standing after the mower, here and there an Eare. josaphat lost his ships, and joram was plagued, because they joined in affinity with Achab. Micheas telleth them, that they made Statutes for Omri, Mich. 6. This rule is eternal: God plagueth those which join with Infidels. here again was repeated Ochosias' Story, being the Child of the two and Forty years. We may further observe, that in the Seventh King of Israel the Kingdom of juda almost lost all their state. jehu he did a very good work in overthrowing Achab, Rechab of Abraham's house giving him counsel; and therefore he hath a promise, that the kingdom shall continue in his house for four descents. This was a special glory, the Kings before him not continuing half so long, though this overthrow was not done by faith. The fourth man of jehus house, was Twenty years without the kingdom, and then ruled but six Months. Now in Hoseas time this prophecy is fulfilled, jehu shall be afflicted like Achab; not because his actions were so wicked, but because he himself not sincerely godly, did them not in faith, and stood in fear of the neighbours about. In that the Kings of Israel have so short continuance, we may know that God caring not for them, they were not to look for any quietness in this life. Saint Paul handleth the state of Israel, as Hoseas did in the case of the Gentiles, where he saith, which sometimes were unpipitied, and sometimes no people: For this we may likewise conclude, that they go to destruction which believe not in Christ. The Kings of Israel in respect of the kingdom, sometimes unpitied as in Tiglahpelesar, sometimes no people, as in Salmanasar, in respect of their souls, always unpitied, always no people. In Elias Story we have a special observation, 1. King. 19 Elias was Forty days and Forty nights in mount Horeb, where the Law was given (as was Moses) and first there comes a wind, but God was not in the wind: and then a fire, and God was not in the fire: and then a soft voice, & God was in the voice: And then God and he reasoneth together: for Israel regarded not God's wrath, neither in the wind of jehu which overthrew Achabs' house, nor in the fire of the Assyrians: only seven Thousand which never bowed their knees to Baal, heard the voice of the Lord, and feared. In the sixth of Ezechiel, the Lord showeth his wonderful tenderness, in that he is so unwilling to plague them, if so be he could by any means spare them. Now though jeroboam had a prophecy that he should be King; yet it stretched not to his Sons, nor further than himself, and therefore after his death they should have yielded the Kingdom to juda: for which, because they did not, they were so notably plagued. This four Hundred and ninety, showeth the time from samuel's government unto this time, which are seventy sevens of years, 3401. 70. 490. or four Hundred and ninety years. The seventy showeth the general time of their being in Babylon, which was prophesied in jerem. 25. That so it should come to pass, because they would not keep their Sabbaths, the Land should rest seventy years, until it had fulfilled it own Sabbaths. Upon this number of seventy, we have exceeding many things to be noted. First, it is a sweet proportion to the sweetness of man's life. josua sendeth Twelve to spy and view the goodness of the Land of Canaan: Ten of those do not believe, and are the discouraging of the people, so that they likewise perish through unbelief. Upon this, Moses maketh the Fourscore and tenth psalm, and sets down as a decree the wrath of God shortening man's life, and saith, The days of man are Threescore years and Ten, and if one come to Fourscore, then are his days nothing but sorrow, so soon pass we away, and are gone. Another comparison we have with Adam: He lived nine Hundred and thirty years, one Thousand years wanting but seventy. The jews delighting to descant, say, that Adam as a Prophet saw that David should live but seventy years, to make up Adam's Thousand. For us, not one of many Thousands come to David's years: so heavy is the wrath of God upon sinners. Solon being demanded who were happy, tells a Story of two, who in love and affection to their Parents, drew their Mother's chariots to the Temple: And the God for recompense, caused them to die presently. Croesus' going further, asked him, whether he thought him happy? he answered, There be in a year three Hundred, sixty, and five days, and in every day, hours and minutes, wherein our life is subject to change and alteration: and therefore till all this be ended, I cannot tell whom to account blessed. This number of seventy, depends of Seven and Ten: thereby we may still remember the creation, and the Fathers before the flood. Upon this there depends a prophecy. Leuit. 26. If you will not keep my laws, nor observe my Statutes, ye shall be in your enemy's land, till the land hath paid her Sabbaths, which was fulfilled in ten Sabbaths. The state of the people of the jews in Babylon, Ezechiel compareth to dead bones. For as it may seem to every man, that dead bones shall not be revided; so should they never be delivered. Yet he comforteth them by the vision, wherein God restored these bones to life; some reason they had thus to esteem of themselves: for they were carried away captive, the land of juda desolate for religion, and the neighbours about them amazed. In Babylon policy they could have none, nor any exercise of Religion. If they prayed, it must be after the manner of Daniel, in his Chamber, and so (no doubt) Ezra, and Salathiel, and the rest did So that their age was even as a dead time in the world. Besides, God saith, Esay 52. My name is evil spoken of, because of you, among the heathen: so that one of Babylon might say to his neighbour, You see here a Nation vild, and of no account; yet they have a hope that they shall be delivered out of captivity after seventy years: and here is one jeremy, which taketh a stone, and casteth it into the Sea, and so (saith he) headlong shall Babylon be overthrown: and they have one Daniel, who prophesieth, that the great King Nebuchadnetzar shall be a beast, that is, shall have the heart of a Beast given him, because he doth not worship their God, but have destroyed their temple. They despise to march with us, looking still for their deliverance. This (no doubt) would cause them to be hated, and the name of God ill spoken of. From this we may gather a deep meditation for our own estate, and to look to our ways, that they be the Lords ways, and not our own, least through misbelief we fall into the like sorrows. As Ezechiel compareth them to dead bones; so they themselves were as men in graves: for so the 126. Psalm speaketh, When thou leddest captivity captive, then were we like men that dreamt: for we thought no more that this had come to pass, than the dreams which appear from the vanity of our thoughts. Now if we make use of these things, by comparing our state in this life with theirs in Babel, we shall do well: for may not every one of us say with jacob, Genes. 47. Our days are few and evil, and full of sorrow, and we do not attain to the days of our Fathers? All the Kingdoms of the earth since this time, in respect of their policy, are called Babel. In the Revelation the godly are admonished to come out of Babel, seeing they are God's people; otherwise they shall be partakers of their plagues: and as long as we live, we shall be in Babel and confusion, our tongues so confounded as not able to speak the mysteries of God aright: this is the case of every one of us. Now the jews in Babylon, seeing they cannot restore policy, they perform outward obedience for civil actions, and turning their faces to jerusalem, the sight of peace, they praise God in their souls; so we, seeing our case is no better than theirs in this life, we must meditate on the Son of righteousness, and settle our affections on high, that after this life, we may enjoy the heavenly jerusalem, our conscience having embraced that peace of God, which passeth all understanding, not going about to restore policy, but in entreating the Lord to teach us to number our days, that yet so we may apply ourselves unto wisdom. To this purpose the 137. Psalm is full of comfort: for we must consider there is no Land, nor no law, that can hinder us to be godly. And though there be wicked laws decreed, as when Nebuchadnetzar erected the Image, and commanded a worshipping of it; yet their end is but to try the faith of God's Children, that even as Gold seven times purified, is not consumed, but made more glorious: so the Furnace seven times more hot, shall not so much as make our garments to smell thereof, for God is in the midst of his chosen. Thus much for the seventy years in general. Now a little for the particulars. IT had three captivities: The one when Daniel was carried away. The second Seven years after, when jeconias was carried away. The third, eleven years after, when Sedechias was carried away: so they were wholly but Fifty years in captivity in Babel, a full jubilee: this opinion hath been crossed: but you shall see it must needs be so. Then it is said, that captivity begins, when men are led captive. Besides, seeing God calleth the people of the jews daniel's people, and the City his City; shall we think that he being in such favour with God, God made no account of his captivity, seeing by these titles given unto him, it is apparent God esteemed more of him, than of all the men in the earth? Further, if you reckon it from Jehoiakim's, you then make it seventy seven, which is more than the scripture warrants. Now for the place in Ezechiel, from the time of our captivity, It is certain, the Prophet there speaketh only of the carrying away of the Kings. jeremy telleth, that the Babylonians shall rule but Seventy years, and they must be in captivity but to them: and therefore you must begin your captivity from the time that Daniel was carried away: otherwise you will make more or less than seventy. Now if we examine why the jews would not believe this, we shall find the reason by a common disease amongst ourselves. For we all know we shall die, but yet there is none so old, but thinketh he may live till to morrow: even so they knew they should be led away captive, but every one persuaded himself not in his days, and so destruction came suddenly upon them. Besides, there was a prophecy, Habac. 1. I will work a work in your days, which you will not believe, though one should tell you. Saint Paul speaketh this to the Gentiles, and applies it to Christ. We may mark another thing. Israel is carried away captive in Hoseas time, of whom this is not added, that he continued in the sins of jeroboam, and by this we may gather he was the best of the Kings of Israel. juda is carried captive in jehoiakim's time, and yet Manasses as wicked a King as he. From hence we see, that Christ is Palmoni, who numbereth, weigheth, and divideth, and the wicked shall drink up their portion the judgement of God, which neither the goodness, nor wickedness of any can hinder to cause to come sooner, or later. Babylon the Lion. 3401. Nebuchadnetzar reigned 45. years. HIs name signifieth, The bewailing of judgement, or the sorrowing of pouerty● this was true both in himself, & in the jews whom he captived. In himself, in that God being a fiery judge, sitting upon a throne exalting Kings and putting down Kings, abased the high estate of Nebucadnetzar King of Babel, and threw him from the house which he had built: whereby he continued not in honour, but was made like to the beasts that perish, and compelled to bewail his own misery. It was true in the jews, in that they forgetting the law of Moses Leuit. 26. neglected their Sabbaths, erected Altars, worshipped strange Gods, and forsook not the abominations of the Nations whose land they possessed, but in groves and high places profaned the name of the mighty God of jacob. Whose sin, saith the Prophet jeremy, c. 17. is written with a pen of iron, and with the point of a Diamond, & graven upon the table of their hearts, and upon the horns of their Altars. They shall serve their enemies in the land which they know not, for they have kindled a fire in the Lord's anger, which shall burn for ever saith the Lord. For where the Lord said, Take heed to your souls, and bear no burden on the sabbath day, nor bring it in by the gates of jerusalem, but sanctify the sabbath as I commanded your fathers, they obeyed not, neither inclined their ears, but said desperately, surely we will walk after our owe imaginations, and do every man according to the stubbornness of his wicked heart. Therefore thus saith the Lord, The Virgin of Israel hath done very filthily: will a man forsake the snow of Lebanon, which cometh from the rock? or shall the cold flowing waters that come from an other place, be forsaken? I shall scatter them with an East wind before the enemy, and I will show them the back, and not the face in the day of their destruction: their children shall be delivered up to famine, and they drop away by the force of the sword: their city shall be desolate, and an hissing, and they shall eat the flesh of their own children: For the Lord will visit them according to the fruit of their works, and kindled a fire to devour them round about. For his kindred, he was of Nimrod of Cham's house, and partaker of the ancient curse: Gen. 10. For we do not read that ever he acknowledged the Redemption by Christ, which is the sum of all salvation, though he by punishments was forced to acknowledge the power of God in his judgements. This is the case of all wicked. His country was called Babel, or Shinear: Babel signifying Confusion: & Shinear, Shake off. God gave him a stroke over all the world: but the glory of captiving seems house was the greatest honour, this was a wonderful blessing of God, to make himself known in Babylon, rather than among other heathen, if he had rightly embraced it: but we cannot find that ever he came to any hope of grace. But it was a wonderful judgement upon the jews: for God thereby showed himself to be better known in Babylon, (though but barely confessed Creator) than he was in David's kingdom at home, who neither acknowledged him Redeemer nor Creator. This conquest of Nebucadnetzar over the jews was prophesied of long before, by jeremy, cap. 25. in these words. From the thirteenth year of josias the son of Amon King of judah, the word of the Lord came unto me, and I have spoken unto you rising early and speaking, but ye would not hear. Therefore thus saith the Lord of hosts, because ye have not heard my words, I will send and take to me all the families of the North, and Nebucadnetzar the King of Babel my servant, that is, (in executing Gods judgements) and will bring them against this land, and this whole land shall be desolate, and these nations shall serve the King of Babel seventy years. This by faith they might have prevented, as did the Ninivites. For the Lord promised, if they would turn every one from his evil way, and from the wickedness of their inventions, they should dwell in the land that the Lord had given them and their fathers for ever and ever, and that he would not punish them. But in this we see the purpose of God to be eternal. He suffereth his chosen to be tried and chastised with the afflictions of wicked men, that thereby the condemnation of the ungodly, may be the swifter against themselves. This victory which God gave unto the Babylonians over the jews, was not in that they in any thing deserved the favour of God, but to the end he might the sharplier be avenged of them, as jer. 25 And when these seventy years are accomplished, I will visit the King of Babel and that Nation, saith the Lord, for their iniquities, even the land of the Chaldeans, and will make it a perpetual desolation, and will bring upon that land all my words which I have pronounced against it: for many nations, and great Kings shall even serve themselves of them. Thus will I recompense them according to their deeds, and according to the works of their own hands. For lo, I begin to plague the city where my name is called upon, and should you go free? ye shall not go quite, saith the Lord of hosts. When the Lord hath accomplished all his work upon mount Zion and jerusalem, I will visit the fruit of the proud King of Ashur, and his glorious and proud looks, because he said, By the power of mine own hand have I done it, and by my wisdom, because I am wise. Shall the axe boast itself against him that heweth with it? or the saw exalt itself against him that moveth it? therefore shall the Lord send among his fat men leanness, and under his glory he shall kindle a burning like the burning of fire, and shall consume the glory of his forest, and of his fruitful field▪ both soul and flesh, and he shall be as the fainting of a Standard-bearer. For the Lord of hosts shall make the consumption, even determined, in the midst of all the land. Therefore, O people of Zion, be not afraid of Ashur, he shall smite thee with a rod nor shall lift up his staff against thee after the manner of Egypt. But yet a very little time; and the wrath shall be consumed, and the Lord of hosts shall raise up a scourge for him according to the plague of Midian in the rock Oreb, & as his staff was upon the sea, so he will lift it up after the manner of Egypt. For behold the day of the Lord cometh, cruel, with wrath and fierce anger, to lay the land waste, and he shall destroy the sinners out of it. He will visit the wickedness of the world, and their iniquity upon the wicked, and will cause the arrogancy of the proud to cease, and will cast down the pride of tyrants. Their children also shall be broken in pieces before their eyes, their houses spoiled, and their wives ravished. For Babel, the glory of kingdoms, the beauty and pride of the Chaldeans▪ shallbe as the destruction of God in Sodom and Gomorrah. It shall not be inhabited for ever, neither shall it be dwelled in from generation to generation, neither shall the Arabian pitch his tents there, neither shall the shepherds make their folds there: But Zijm shall lodge there, and their houses shall be full of Ohim. Ostriges shall dwell there, and the Satyrs shall dance there. And Limb shall cry in their places. Then shalt thou take up this Proverb against the King of Babel, & say, How hath the oppressor ceased, and the gold-thirty Babel rested! the Lord hath broken the rod of the wicked, and the sceptre of the Rulers, which smote the people with a continual plague, and ruled the nations in wrath. The whole world doth sing for joy, they that see thee shall look upon thee and consider thee, saying, Is this the man that made the earth to tremble, and that did shake the kingdoms? he made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners. All the Kings of the nations sleep in glory, every one in his own house: but thou art cast out of thy grave like an abominable branch, and like the raiment of those that are slain: thou shalt not be joined with them in the grave, because thou hast destroyed thine own land, and slain thy people: for the seed of the wicked shall not be renowned for ever. Prepare a slaughter for his children for the iniquity of their fathers, let them not rise up and possess the land, nor fill the face of the world with enemies: for I will rise up against them, saith the Lord of hosts, and will cut off from Babel the name, and the remnant, and the son, and the nephew, saith the Lord, and I will make it a possession to the Hedgehog, and pools of water, and I will sweep it with the besom of destruction, saith the Lord of hosts. For the Lord hath sworn, saying, like as I have purposed, so it shall come to pass, and as I have consulted it shall stand, That I will break to pieces Ashur in my land, and upon my mountains will I tread him underfoot, so that his yoke shall depart from my people, and his burden shall be taken from off their shoulder: for the Lord will have compassion on jacob, and will yet choose Israel, and cause them to rest in their own land, and the stranger (meaning the Gentiles) shall join himself unto them, and they shall cleave unto the house of jacob, and the people shall receive them, and bring them to their own place, and the house of Israel shall possess them in the land of the Lord, for servants and handmaides, and they shall take them prisoners whose captives they were, and have rule over their oppressors: and the light of Israel shall be as a fire, and the holy one thereof as a flame, (meaning that God is a light to comfort his people, and a consuming fire to destroy his enemies:) and it shall burn, and devour these thorns and briers in one day. And at that day shall the remnant of Israel, and such as are escaped of the house of jacob, stay no more upon him that smote them, but shall stay upon the Lord the holy one of Israel in truth, the remnant shall return, even the remnant of jacob, unto the mighty God. For though thy people, O Israel, be as the sand of the sea, yet shall the remnant of them return, the consumption decreed shall overflow with righteousness: and there shall be a path to the remnant of his people which are left of Ashur, like as it was unto Israel, in the day that he came out of the land of Egypt. In that day also shall the great trump be blown, and they shall come which perished in the land of Ashur, and they that were chased into the land of Egypt, and they shall worship the Lord in the holy Mount at jerusalem, as it was promised, Leuit. 26. Then will I remember my covenant with jacob, and my covenant with Isaac, and my covenant also with Abraham will I remember, the covenant of old, when I brought them out of Egypt, in the sight of the heathen, that I might be their God, I am the Lord. And thou shalt say in that day, O Lord, I will praise thee, though thou wast angry with me, thy wrath is turned away, and thou comfortest me. Behold, God is my salvation, I will trust, and will not fear: for the Lord God is my strength and song, he also is become my salvation. Therefore with joy shall ye draw waters out of the wells of salvation, and ye shall say in that day, Praise the Lord, call upon his name, declare his works among the people, make mention of them: for his name is exalted. Sing unto the Lord, for he hath done excellent things: this is known in all the world. Cry out and shout, O inhabitant of Zion: for great is the holy one of Israel in the midst of thee. In that day also shall this song be sung in the land of judah, We have a strong city, Salvation shall God set for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. By an assured purpose wilt thou preserve perfect peace, because they trusted in thee. Trust in the Lord for ever, for in the Lord God there is strength for evermore: for he will bring down them that dwell on high, the high city will he abase, even to the ground will he cast it down, and bring it to dust. The way of the just is righteousness: thou wilt make equal the righteous path of the just: the wicked, O Lord, will not behold thy high hand, but they shall see it and b● confounded. But Lord, unto us thou wilt ordain peace: for thou hast also wrought all our works for us. O Lord our God, other Lords besides thee have ruled us, but we will remember thee only and thy name. Thus we see, that God doth not utterly forsake his elect, though sometimes he leaveth them, for the trial of their faith, to their own infirmities, but for ever destroyeth the wicked and ungodly. We have the like story of God's justice in the affliction of Abraham's seed in Egypt. God told Abraham, that his seed should be evil entreated in a land that was not theirs four hundred years: but the people, to whom they are in bondage too, will I judge, saith the Lord, Gen. 15. The afflicters both of Cham. The afflicted both of Abraham. It is said in the 25. of jeremy's Prophecy, that the fourth year of jehoiakim King of juda, was the first year of Nebucadnetzar King of Babel. And in the first of Daniel it is said, In the third year of jehoiakim King of juda, came Nebucadnetzar King of Babel unto jerusalem, and besieged it. The question is, how these two places are reconciled the one to the other. It is certain, that it is in the third year accomplished, and in the beginning of the fourth: for though Nebucadnetzar began to reign in the third year of jehoiakim's reign; yet that year in jeremy is not counted, because it was almost expired: but in Daniel it is laid down, to make plain the first year of the seventy, which they were to be in captivity. In the second year after this captivity, Nebucadnetzar seeth a great Image, whose head was of fine gold, his breast and arms of silver, his belly and his thighs of brass, his legs of iron, and his feet, part of iron, part of clay: he beheld also till a stone was cut without hands, which smote the image upon his feet that were of iron and clay, and broke them to pieces: then was the iron, the clay, the brass, the silver and the gold broken all together, that no place was found for them: and the stone that smote them, became a great mountain, and filled the whole earth. Dan. 2. Daniel saw some great beasts come up from the sea: the first a Lion, the second a Bear, the third a Leopard, the fourth unlike the former, with teeth of iron, and ten horns. Dan. 7. These great beasts which are four, are four Kings which shall take the kingdom of the Saints of the most high. In the thirteenth of the Revelation, john saw a beast rise out of the sea, having seven heads and ten horns, mouthed like a Lion, bodied like a Leopard, footed like a Bear, and the Dragon gave him his power. And Daniel beheld till the thrones were set up, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire: a fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand thousands stood before him, the judgement was set, and the books opened, the beasts were slain, and their bodies cast into the burning fire: and behold, one like the Son of man came in the clouds of heaven, and came to the Ancient of days, and he gave him dominion and honour, and a kingdom, that all people, nations, and languages should serve him: his kingdom shall never be destroyed, so as Revel. 20. john saw a great white throne, and one that sat on it, from whose face flied both the earth and the heaven, and he saw the dead both great and small stand before God, and the books were opened, and another book was opened which was the book of life, and the dead were judged of those things which were written in the books according to their works, and whosoever was not found written in the book of life, was cast into the lake of fire. Dan. 3. Nebucadnetzar erecteth an Image, and commandeth to worship it. Sidrach, Mishach, and Abednego refused. This showeth, that wicked laws cannot compel godly men to do that which God forbiddeth: for the faithful are always assured that God will defend them (this is the meaning of this place) and will not fear him that can throw the body into the fire, but stand in awe of him that can throw both body and soul into eternal fire: so in Apoc. 1●. As many as would not worship the image of the beast, were killed. 3409. joachin, three months. HE was eight years old when he began to reign, and he ruled three months and ten days in jerusalem, and did evil in the sigh of the Lord. And when the year was out, King Nebucadnetzar sent and brought him to Babel, with the precious vessels of the house of the Lord. He began his reign at eight years, and reigned ten years when his father was alive, and after his father's death, which was the eighteenth year of his age, he reigned alone three months and ten days. So he was brought prisoner to Babel, and Zedechias his brother (but in truth his Uncle) was made King in his steed, so he continued in prison all the days of Nebucadnetzar, that is, seven and thirty years after Nebucadnetzar had carried him captive, unto the first year of evil Merodach King of Babel, who succeeded Nebuchadnetzar. This was foretold him by the Prophet jeremy, cap. 22. Thou that dwellest in Lebanon, and makest thy nest in the Cedars, how beautiful shalt thou be, when sorrows come upon thee as the sorrows of a woman in travail? as I live, saith the Lord, though Coniah (that is joachin or jeconias) the son of jehoiachim King of juda were as the signet of my right hand, yet would I pluck thee thence, and I will give thee into the hand of them that seek thy life, and into the land of them whose face thou fearest, even into the hand of Nebucadnetzar King of Babel, and into the hand of the Chaldeans, and I will cause them to carry thee away & thy mother that bore thee, into another country where ye were not borne, and there shall ye die; but to the land whereunto they desire to return, they shall not return thither. But after the death of Nebucadnetzar, evil Merodach his son did lift up the head of joachin, or Jeconiah King of judah out of the prison, and spoke kindly to him, and set his throne above the throne of the Kings that were with him in Babel, & changed his prison garments, and he did continually eat meat before him all the days of his life, and his portion was a continual portion given him by the King, every day a certain all the days of his life. 3410. Zedechias, Eleven years. HIs name was first Mattamah: but Nebucadnetzar changed his name to Zedechiah. He was one and twenty years old when he began to reign. And he did evil in the sight of the Lord according to all that jehoiakim had done. Therefore the wrath of the Lord was against jerusalem and judah, until he cast them out of his sight. And Zedechias rebelled against the King of Babel: and in the ninth year of Zedechias reign, the tenth month, and which day of the month, Nebucadnetzar King of Babel came, he, and all his host against jerusalem, and pitched against it, and they built forts against it round about. So the city was besieged unto the eleventh year of King Zedechias, and the ninth month, the famine was so great in the city, that there was no bread for the people of the land. So that the fourth of jeremy's Lamentations was truly performed, that mothers did eat their own children. So the city was broken up, and the King Zedechias fled: but the army of the Caldees pursued after him, and took him in the deserts of jericho, and all his host was scattered from him. Then they took the King, and carried him up to the King of Babel to Riblah, where they gave judgement upon him: and they slew the sons of Zadechias before his eyes, and put out the eyes of Zedechias, and bound him in chains, and carried him to Babel. here is performed the words of jeremy the Prophet, chap. 24. I will give Zedechias the King of judah, and his Princes, and the rest of jerusalem, for a terrible plague to all the kingdoms of the earth, and for a reproach, and for a proverb, for a common talk, & for a curse in all places where I shall cast them, and I will send the sword, the famine, and the pestilence among them, till they be consumed out of the land that I gave to them and their Fathers. And jer. 5. For the house of Israel, and the house of judah have grievously transgressed against me, saith the Lord: they have denied the Lord, and said, It is not he, neither shall the plague come upon us, neither shall we see sword, nor famine: and the Prophets shall be as wind, and the word is not in them. Wherefore thus saith the Lord God of hosts, because ye spoke such words, I will bring a Nation upon you from far, O house of Israel, which is a mighty Nation, and an ancient Nation, and a Nation whose language thou knowest not, neither understandest what they say: whose quiver is an open sepulchre, they are all very strong, and they shall eat thine harvest, and thy bread, and they shall devour thy sons and thy daughters, they shall eat up thy sheep and thy bullocks, they shall eat thy vines and thy fig trees, they shall destroy with the sword thy fenced cities, wherein thou didst trust. Nevertheless, saith the Lord, at those days I will not make a full end of you. And when you shall say: Wherefore doth the Lord these things unto us? then shalt thou answer them, Like as you have forsaken me, and served strange Gods in your land: so shall ye serve strangers in a land that is not yours. Declare this in the house of jacob, and publish it in judah: for among my people are found wicked persons, that lay wait as he that setteth snares, and as a cagefull of birds, so is their housefull of deceit: they do overpass the deeds of the wicked, they execute no judgement, no not the judgement of the fatherless. And shall not visit for these things, saith the Lord, or shall not my soul be avenged on such a Nation as this? an horrible and filthy thing is committed in the land: the Prophet's prophesy lies, and the Priests receive gifts in their hands, and my people delight therein. Here the crown and kingdom is overthrown according to that prophecy, I will overturn, overturn, overturn the kingdom, until he come unto whom the crown and diadem doth belong: meaning Christ. And indeed the jews after this time had never an established kingdom several to themselves free from foreign government. 3414. Ezechiel prophesieth. WHo cap. 1. saw the heavens open, and four beasts (that is Angels) like a man, a lion, an eagle, and an ox full of eyes, and with four wings, and above the firmament that was over their head, was the fashion of a throne, like unto a Saphir stone, and upon the similitude of the throne was by appearance as the similitude of a man upon it, and the likeness of the bow that is in the cloud in the day of rain, so was the appearance of the light round about it: this was the appearance of the similitude of the glory of the Lord. Ezechiel being in Chaldea, in a vision is carried into jerusalem, and there seeth the glory of God as before, and saw horrible idolatry. The similitude of creeping things and abominable beasts, and all the idols of the house of Israel painted upon a wall, whence the wrath of Christ kindled against them is thus signified: one from the throne of Saphir stone clothed with linen, filleth his hands with coals of fire, & scattereth them over jerusalem. So in the fall of the Church. Ap. 8. The Angel took the censure, and filled it with fire of the Altar, and cast it into the earth, and there were voices, and thunderings, and earthquakes. 3419. Temple burnt. IN the Nineteenth year of king Nebuchadnetzar king of Babel, 390. came Nebuzaradan chief Steward and servant of the king of Babel to jerusalem, and burned the house of the Lord, and the king's house, and all the houses of jerusalem. Also all the pillars of brass, the bases, the brazen sea did the Chaldees break, and carried the brass of them to Babel. The pots also, and the besoms, the instruments of music, and the incense ashes, and all the vessels of brass that they ministered in, took they away. It is to be noted, that so long as the Temple stood, there was peace in all the earth: but it being once overthrown, there was after that general wars: the Persians against the Babylonians, and the Babylonians against all Nations, and the Grecians against the Persians. For when God once plagued his own people, his justice was extended over all: and as it was Seven years in building: so Nebuchadnetzar was Seven years a beast for destroying it, that is, the heart of a man, not the body of a man was taken from him. Megastenes an ancient author, writeth that Nebuchadnetzar at his return home was stricken with madness, and died, crying incessantly to the Babylonians, that a great mischief was near them, which all the power of their Gods could not stay: For (quoth he) a Half-ass of Persia shall come & make us thralls. The man that he spoke of was Cyrus, who as Alexander Polihistor witnesseth, builded up the temple of jerusalem again. Here is performed, jere. 20. I will make this City desolate, and an hissing, so that every one that passeth by shall be astonished, and hiss, because of all the plagues thereof: for the people are all rebellious traitors: they are brass and iron, they all are destroyers. And jerem. 7. Wherefore thus saith the Lord, Is this house become a den of thieves, whereupon my name is called before your eyes? This our Saviour Christ in the 21. of Matthew useth to the money changers▪ Behold I see it, saith the Lord. But go ye now to Silo, where I set my name at the beginning, and behold what I did to it, for the sins of my people Israel, even so will I do to this house wherein also ye trust, even to the place that I gave to you, and to your Fathers, as I have done unto Silo. And I will cast you out of my sight, as I have cast all your brethren, even all the children of Ephraim. for seest thou not what they do in the Cities of judah, and in the streets of jerusalem? The children gather wood, the fathers kindle the fire, and the women knead the dough to make Cakes to the Queen of heaven, and to power out drink offerings unto other Gods, that they may provoke me unto anger. Therefore thus saith the Lord God, Behold my anger, and my wrath shall be powered upon this place upon man, and upon beast, and upon the tree of the field, and upon the fruit of the ground, and it shall burn, and not be quenched. Ezech. 4. And behold, I will break the staff of bread in jerusalem, and they shall eat bread by wait and with care, and they shall drink water by measure, and with astonishment. And Ezek. 5. the third part of thee shall die with pestilence, and with famine shall they be consumed in the midst of thee, and another third part shall fall by the sword, and I will scatter the last third part into all the winds, and I will draw a sword after them, saith the Lord, so thou shalt be a reproach and shame, a chastisement and astonishment unto the Nations, when I shall execute my judgements. For I will send upon you a famine, and beasts, and pestilence and blood shall pass through thee. I the Lord have spoken it. These plagues were foretold should come upon them in the Law of Moses. Leuit. 26. In these words: If you will not be reform, but walk stubbornly against me, etc. I will appoint over you fearfulness, a consumption, and the burning ague to consume the eyes, and to make the heart heavy, and you shall sow your seed in vain, for your enemies shall eat it. I will break the pride of power, and I will make your heaven as iron, and your earth as brass. This was performed when Elias was constrained to pray for rain. Your strength shall be spent in vain, neither shall the Land give her increase, neither shall the trees of the Land give their fruit. I will also send wild beasts upon you, which shall spoil you, and destroy your cattle, and a sword that shall avenge the quarrel of my covenant, and when ye are gathered in your Cities, I will send the pestilence upon you, and ye shall be delivered into the hand of the enemy, when I shall break the staff of your bread, than ten women shall bake your bread in one Oven, and they shall deliver your bread again by weight, and ye shall eat but not be satisfied, and ye shall eat the flesh of your Sons, and the flesh of your Daughters shall ye devour. I will make your Cities desolate, and bring your Sanctuary to nought. Upon this destruction jeremy lamenteth the state of jerusalem's misery, and showeth therewith the cause of her punishments. How doth the City remain solitary that was full of people? she is as a widow, she weary continually in the night, her tears run down her cheeks: among all her lovers she hath none to comfort her. judah is carried away captive because of affliction, and because of great servitude she dwelleth among heathen, and findeth no rest: all her persecutors took her in the straits. The ways of Zion lament, because no man cometh to the solemn feasts: all her gates are desolate, her Priests sigh, her Virgins are discomfited, and she is in heaviness, her Adversaries are the chief, and her enemies prosper: for the Lord hath afflicted her for the multitude of her transgressions, and her children are gone into captivity before the enemy. And from the Daughter of Zion all her beauty is departed, her Princes are become like Hearts that find no pasture, and they are gone without strength before the pursuer. jerusalem remembered the days of her affliction, and of her rebellion, and all her pleasant things that she had in times past, when her people fell into the hand of the enemy, and none did help her, the adversaries saw her, and did mock at her Sabbaths. jerusalem hath grievously sinned, therefore she is in derision: all that honoured her despise her, because they have seen her filthiness: yea, she sigheth, and turneth backward, her filthiness is in her skirts, she remembered not her last end, therefore she came down wonderfully she had no comforter, she hath seen the heathen enter into her Sanctuary, whom thou didst command that they should not enter into thy Church. Zion stretcheth out her hands, and there is none to comfort her. The Lord hath appointed the enemies of jacob round about him. jerusalem is as a menstruous woman in the midst of them. The Lord is righteous: for I have rebelled against his commandment: Hear I pray you all people, and behold my sorrow; my Virgins and my young men are gone into captivity. I called for my Lovers, but they deceived me, my priests and mine Elders perished in the City, while they sought their meat to refresh their souls: how hath the Lord darkened the Daughter of Zion in his wrath, and hath cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his wrath! The Lord hath destroyed all the habitations of jacob, and not spared: he hath polluted the Kingdom, and the Princes thereof, he hath destroyed his Tabernacle as a Garden, he hath destroyed his congregation: the Lord hath caused the feasts and Sabbaths to be forgotten in Zion: He hath forsaken his Altar, he hath abhorred his Sanctuary, he hath given into the hand of the enemy the walls of her Palaces: they made a noise in the house of the Lord, as in the day of solemnity: her gates are sunk to the ground, he hath destroyed and broken her bars, her King and her Princes are among the Gentiles; the law is no more, neither can her Prophets receive any vision from the Lord: all that pass by the way clap their hands at thee, they hiss and wag their head upon the daughter jerusalem, saying, Is this the City that men call the perfection of beauty, and the joy of the whole earth? thy enemy's hiss and gnash their teeth against thee, saying, Let us devour it: surely, this is the day that we looked for: we have found and seen it. The Lord hath done that which he purposed, he hath fulfilled his word that he had determined of old. 3431. Ezechiel seeth a Vision of the restoring of the Temple. THe name of Ezechiels' Temple is, The Lord is there. This Temple had more spiritual ornaments, than the first: for all the Nations of the earth came thither. Christ himself taught there, a greater than Aaron. The old Temple had gold, that is, the spirit of prophecy, which the new Temple had not. All the laws and ceremonies of the former Temple was delivered unto them again anew: and Israel and judah brought all under one head, as in the days of David and Solomon. Ezech 40 In the five and Twentieth year of our being in captivity in the beginning of the year in the Tenth day of the month in the Fourteenth year after the City was smitten, the hand of the Lord was upon me, and brought me into the Land of Israel in a divine vision, and set me upon a very high Mountain, whereupon was as the building of a City. And behold, there was a man with a reed to measure it: So in the Ap. 21. john saith, The Angel carried me away in the spirit to a great and a high Mountain, and he showed me the great City holy jerusalem, descending out of heaven from God, and I saw no Temple therein, for the Lord God almighty and the Lamb, are the Temple of it. 3446. Euilmerodach, two and Twenty years. OF him no evil is spoken in the Scripture: something is spoken in his praise, that he entreated favourably Jeconiah King of judah. Zorobabel. His name signifieth, Free from confusion. This was performed in him, when as he with jesus the Son of jehosadach, Ezra. 3.2. led the people from Babel, which signifieth Confusion, and builded the Altar of the Lord to offer burnt offerings thereon, as it is written, Exod. 23. This deliverance was prophesied of Zorobabell, by Haggai the prophet. Cap. 2. I will take thee, O Zorobabel the Son of Selathiel, and make thee as a signet upon my right hand. 3469. Balthasar, Three years. HIs name signifieth▪ a searcher of treasu●●●. He was very wicked, as was Nebuchadnetzar his Grandfather: blasphemed God, and polluted his vessels. For he made a great banquet, and called thereunto his wives and his Concubines, his Lords and his Nobles, and was drunk with the wine which he drank out of the vessels of the house of the Lord, which Nebuchadnetzar had brought out from the Temple of jerusalem; and the same hour whilst he was boasting of himself in the pride of his greatness, a piece of hand writeth on the wall where he was banqueting, Mene, Mene, Tekel, Vpharsin. At the sight whereof his countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosened, and his knees smote one against the other, and his Princes were astonished: Wherefore he sent for all his Astrologians, Chaldeans, and Soothsayers, to tell him the interpretation of the words, but they could not▪ then the Queen mother, to wit, nebuchadnetzar's wife, and Grandmother to Balthasar telleth the King, that there was in his Kingdom a man in whom was the spirit of the holy Gods, & light and understanding and wisdom was found in him, whom Nebuchadnetzar made chief of the Enchanters, Astrologians, Chaldeans, and Soothsayers, because a more excellent spirit, and knowledge, and understanding was found in him: for he did expound dreams, and declare hard sentences, and dissolved doubts, even Daniel, whom the King named Belteshazter, according to the name of nebuchadnetzar's God, which he did of purpose, Daniel being young, to make him forget his own name, and thereby his Religion, if it could have been; for daniel's name indeed contained singular assurance of God's mercy towards him. Daniel, God is my judge. Then Daniel was brought before the King, and the King spoke and said unto Daniel, Art thou that Daniel, which art of the Children of the Captivity of judah, whom my Father the King brought out of jury? I have heard of thee, that the spirit of the holy Gods is in thee, and that light and understanding, and excellent wisdom is found in thee. Now wise men, and Astrologians have been brought before me, that they should read this writing, & show me the interpretation, but they could not, which if thou canst do it, thou shalt be clothed with purple, and shalt have a chain of gold, and be the third ruler in my Kingdom. Then Daniel answered before the King, Keep thy rewards to thyself, and give thy gifts to another: Yet will I read the writing unto the King, and show him the interpretation. By the way, we have here to understand, how godly men cannot live in a kingdom, but God will make them known to be his servants: which they may know if they despise unlawful preferments, trusting to the providence of God. Abraham was of this Religion: he would not be enriched by the King of Sodom. And Moses had rather suffer affliction with the Children of God, than to be called the Son of Pharaohs Daughter. Daniel before he readeth the writing, declareth to the King his wonderful and impious ingratitude towards God, considering his wonderful work toward his Grandfather, and so showeth that he doth not sin of ignorance, but of malice, and therefore cannot be forgiven. daniel's speech is bold, yet reverent. O King hear thou, The most high God gave unto Nebuchadnetzar thy Father a Kingdom, and majesty, and honour, and glory, and for the majesty that he gave him, all people, Nations, and languages trembled, and feared before him. He put to death whom he would, and whom he would, he smote; he set up whom he would, and whom he would he put down: but when his heart was puffed up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his honour from him, and he was driven from the Sons of men, and his heart was made like the beasts, and his dwelling was with the wild Asses, they fed him with grass like Oxen, and his body was wet with the dew of heaven, till he knew that the most high God bare rule over the kingdom of men, & that he appointeth over it whomsoever he pleaseth. And thou his Son O Belshatzer, hast not humbled thy heart, though thou knewest all these things. But hast lift up thyself against the Lord of heaven, and they have brought the vessels of his house before thee, and thou and thy Princes, thy wives, and thy Concubines have drunk wine in them, and thou hast praised the Gods of silver, and gold, of brass, iron, wood, and stone, which neither see, nor hear, ●or understand, and the God in whose hand thy breath is and all thy ways, him hast thou not glorified. ❧ Now this is the writing that he hath written. This is the interpretation. Mene, Mene, Mene. God hath numbered thy kingdom, and hath finished it. Tekel, Tekel. Thou art weighed in the balance, and art found too light. Vpharsin, Peres. Thy Kingdom is divided, & given to the Medes & Persians. The same night was Balthasar the King of the Caldees slain: and Darius of the Medes took the Kingdom. Thus the head of gold is punned to dust, and Babylon the Lion is cast into the fire by Christ the fiery judge. And here endeth the glory of the Babylonians. Now the Seventy years of captiving the jews is accomplished, and the plague & ruin of Babylon foretold by the Prophets, is now performed. For Cyrus of Sem, and Darius of japhet join together, to overthrow Balthasar of Cham's house: here japhet is persuaded to dwell with Sem, and Canaan is made a servant of servants to them both according to Gen. 10. Now followeth to be handled the overthrow of Babel, and the prophecies which concern the same, and by whom the destruction is prophesied. A Grievous vision was showed unto me. The transgressor against a transgressor, and the destroyer against a destroyer. Go up Elam, Esay. 21. besiege O Madat▪ By Elam, he meaneth the Persians; & by Madai, the Medes. This prophesy was foretold a Hundred years before this time. Esay. 13. Behold, I will stir up the Medes against them, which shall not regard silver, nor be desirous of gold: their children also shallbe broken in pieces before their eyes, their houses shall be spoiled, and their wives ravished. Of Cyrus one Hundred years before he was borne the Lord said, Esay. 44. Cyrus, thou art my shepherd, and he shall perform all my desire: saying also to jerusalem, Thou shalt be built: and to the Temple, thy foundation shall be surely laid. And Esay. 45. Thus saith the Lord unto Cyrus his anointed, whose right hand I have holden to subdue Nations before him. Therefore I will weaken the loins of Kings, and open the doors before him, and the gates shall not be shut. This is verified, when Balthasar being drunk at his banquet, the watches of the City were left open, that Cyrus and Darius came suddenly upon them. It is said further there, I will go before thee, and make the crooked straight: I will break the brazen doors, and burst the iron bars, and I will give thee the treasures of darkness, and the things hid in secret places, that thou mayest know that I am the Lord which call thee by thy name, even the God of Israel. For jacob my servants sake, and Israel mine elect, I will even call thee by thy name, and name thee though thou hast not known me. I whose hands have spread out the heavens, I have even commanded all thine army, I have raised thee up in righteousness, and I will direct all thy ways: thou shalt build my City, and let go my captives, not for price nor reward, saith the Lord of Hosts. The labour of Egypt and the merchandise of Ethiopia, and of the Sabeans, men of stature, shall come unto thee, and they shall be thine: they shall follow thee, and make supplication unto thee, saying, Surely God is in thee, and there is none other Gods beside. And Esay 46. For I call a bird from the East, and the man of my counsel from far: as I have spoken, so will I bring it to pass: I have purposed, and I will do it. Hear me, ye stubborn hearted, and that are far from justice, I bring near my justice, it shall not be far off: and my salvation shall not tarry: for I will give salvation in Zion, and my glory unto Israel. These people here mentioned, were tributaries to the Persians. Cyrus was a figure of Christ; For as Cyrus delivered the jews from the bondage of Babel: so jesus Christ delivered us from the bondage of the spiritual Babel. Thus much for the Prophecy of the persons who should destroy Babylon. Now followeth the Prophecies of the destruction thereof. Esay 46. BELL is bowed down, Nebo is fallen: they are bowed down and fallen together: for they could not rid them of their burden, and their soul is gone into captivity. And Esay. 47. Come down and sit in the dust O Virgin daughter Bahel: sit on the ground: there is no throne, O Daughter of the Chaldeans, for thou shalt no more be called tender and delicate. Take the mill stones, and grind meal, lose thy locks, make bare thy feet, uncover the leg, and pass through the floods. Thy filthiness shall be discovered, and thy shame shall be seen. I will take vengeance, and not meet thee as a man: meaning, that he would use no humanity nor pity towards it. Our Redeemer, the Lord of hosts is his name, the Holy one of Israel▪ Sat still, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called the Lady of Kingdoms. I was wrath with my people, I polluted mine inheritance, and gave them into thine hands, and thou didst show them no mercy, but thou laidst the very heavy yoke upon the ancient, and thou saidst, I shall be a Lady for ever: so that thou didst not set thy heart to these things, neither didst thou remember the latter end thereof. Therefore now hear, thou that art given to pleasures, and dwellest careless: Thou sayst in thy heart, I am, and none else: I shall not sit as a widow, neither shall know the loss of children: but these two things shall come to thee in one day, the loss of children, and widowhood: for, the multitude of the divinations, and for the great abundance of thine enchanters, have caused thee to rebel, and thou hast said in thy heart, I am, and none else. Stand now among thy enchanters, and in the multitude of thy soothsayers: let now the Astrologers, the star gazers, and Prognosticators stand up, and save thee from these things. Behold, they shall be as stubble, they shall burn like fire, and shall not deliver their own lives from the power of the flame. For Babel is fallen, it is fallen: and all the images of her Gods are broken to the ground, this is the time of the Lords vengeance, he will render unto her a recompense. Babel hath been as a golden cup in the Lord's hand, that made all the earth drunken, the Nations have drunk of her wine, therefore do the Nations rage. Babel is suddenly fallen and destroyed: howl for her, bring balm for her sore, if she may be healed. We would have cured Babel, but she could not be healed. Forsake her, and let every one go into his own country: for her judgement is come up into heaven, and is lifted up to the clouds. O thou that dwellest upon many waters, abundant in treasures, thy end is come, even the end of thy covetousness! Behold, I come unto thee, O destroying mountain, which destroyest all the earth, saith the Lord, and I will stretch out my hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. They shall not take of thee a stone for a corner, nor a stone for foundations, but thou shalt be destroyed for ever, saith the Lord. A Post shall run to meet the Post, and a Messenger to meet the Messenger, to show the King of Babel how his city is taken on a side thereof, and that the daughter of Babel is like a threshing floor, and the time of her threshing is come, saith the Lord. The spoil of me, and that which was left of me, is brought unto Babel shall the inhabitant of Zion say, and my blood unto the inhabitants of Caldea, shall jerusalem say. Therefore Babel shall be as heaps, a dwelling place for Dragons, an astonishment, and an hissing without an inhabitant. They shall roar together like Lions, and yell as the lions whelps. In their heat I will make them feasts, & I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the Lord. How is Sheshack taken! how is the glory of the whole world taken! how is Babel become an astonishment among the Nations! her cities are desolate: the land is dry and a wilderness, a land wherein no man dwelleth, neither doth the Son of man pass thereby. Though Babel should mount up to the heavens, and though she should defend her strength on high; yet from me shall come her destroyers, saith the Lord. For the Lord God that recompenseth, will surely recompense, and I will make drunk her Princes and her Wisemen, her Dukes and her Nobles, and they shall sl●epe a perpetual sleep, and not wake, saith the King, whose name is the Lord of hosts. And jeremy took a great stone, and cast it into Euphrates, and said, Thus shall Babylon be overthrown. Thus the word of the Lord remaineth for ever, as it is written, If any lead into captivity, he shall go into captivity: and if any kill with a sword, he must be killed with a sword. Ap. 13. Now compare the impieties of Rome, or mystical Babylon, with these times, and you shall find them the very same, and therefore the Holy Ghost layeth down her destruction, as the destruction of Babel. ANd Ap. 14. I saw an Angel fly in the midst of heaven, having an everlasting Gospel, saying with with a loud voice, Fear God, and give glory to him for the hour of his judgement is come. And there followed an other Angel saying, It is fallen, it is fallen, Babylon the great City: For she made all nations to drink of the wine of the wrath of her fornication. And I saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, which had seven heads and ten horns, and in her forehead was a name written. A mystery Great Babylon, the mother of whoredoms and abominations of the earth. And I saw the woman drunken with the blood of Saints, and with the blood of the Martyrs of jesus. And the Angel said unto me, The woman which thou sawest, is the Great City which reigneth over the Kings of the earth. Ap. 18. And after this I saw an other Angel come down from heaven, and he cried with a loud voice, saying: It is fallen, it is fallen, Babylon the great City and is become the habitation of Devils, and the hold of all foul spirits, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of her fornication, and the Kings of the earth have committed fornication with her, and the Merchants of the earth are waxed rich of the abundance of her pleasures. And I heard an other voice from heaven say, Go out of her my people, that ye be not partakers in her sins, and that ye receive not of her plagues, for her sins are come up to heaven, and God hath remembered her iniquities. Reward her, even as she hath rewarded you, and give her double according to her works, and in the cup that she hath filled to you, fill her the double: in as much as she glorified herself, and lived in pleasure, so much give ye to her torment and sorrow: for she saith in her heart, I sit being a Queen and am no widow, and shall see no mourning. Therefore shall her plagues come at one day, death, and sorrow, and famine, and she shall be burnt with fire: for strong is the Lord God which will condemn her. O heaven, rejoice of her, and ye holy Apostles and Prophets: for God hath given your judgement on her. Then a mighty Angel took up a stone, like a great millstone, and cast it into the sea, saying, With such violence, shall the great city Babylon be cast, and shall be found no more. And as the jews do praise God after their deliverance, so is it said that upon the deliverance from this spiritual bondage, all Christians shall say, Let us be glad and rejoice, and worship God, saying Amen, Hallelu-iah: for our Lord God Almighty hath reigned. At this deliverance out of Babel, about the evening offering, the Angel Gabriel appeareth to Daniel, and telleth him the exact hour of Christ's death, Dan. 9 in these words. seventy sevens, 70. 490. (or 490) years are exactly decreed for the death of Christ the King, the most Holy, to finish sin, to bring in justice, to reconcile iniquity, to anoint the most Holy, and to perform every vision and prophecy. By this key the jews might have understood the death of Christ the son of all salvation. These seventy sevens are distinguished into seven sevens, and the Temple shall be built into sixty two sevens, wherein Religion shall seem to be utterly obscured: and into one seven, in the half of which Christ the King must be killed, not for himself, but for the people, as Dan. 9 The time of the sixty two sevens is proved out of the Grecians Story, whom God in his secret wisdom used though unwittingly to themselves) to be recorders of his truth. These sevens of weeks I will handle more at large at the death of Christ, where they are fully accomplished. Upon the vision of the four Beasts in Dan: which represent four stately kingdoms, figured before in Nebucadnetzars' image which he saw in his dream, Dan. 2. ariseth a great question, Whether the fourth Beast contain the kingdom of the Romans, or not. It is certain it doth not, and thus it may be proved. Of the first, which is the Lion, to be meant of Babylon; the Bear, to be the kingdom of the Medes, and Persians; and the Leopard to be Alexander's kingdom, there is no controversy: but then of the fourth Beast with ten horns, lieth the question. It is said that a stone shall be cut without hands, and shall become a great mountain, and shall fill all the earth, and shall fall upon the image, and pun it to dust. This stone is Christ, upon whose birth this vision ends: for the stone falling upon the feet of iron & clay, the whole image fell and was beaten to powder. If then upon the birth of Christ the fourth kingdom must be punned to dust, and all the beasts be consumed in the fire by the Ancient of days, as Daniel 7. then the fourth kingdom cannot be the Romans. For until the coming of Christ they were in no glory, and then were they in their chiefest glory: for although a little before indeed they had conquered all the world, yet the world did not consent to pay tribute until Christ's time, and therefore it could not be said a full conquest. For it is never a full conquest, until a general consent of tribute be granted. If it be objected, that it is meant of the second coming of Christ, how is every vision and prophesy performed in Christ? and with what authority could Daniel speak of the second coming, before he had mentioned the first? Therefore, to hold this to be meant of the Romans, proveth Christ not to be yet come, nor the ceremonies of Moses to be abolished. Again, the fourth Beast, that is, the fourth kingdom hath relation to the fourth part of the image. And by the legs of iron & clay, and thereby, as the legs of one body being twain, are expressed. Wherefore, as the legs of contrary natures, that is, of iron and clay, being twain, proceed out of one body: so the kingdom which by them is signified, must be a divided Nation ruling one kingdom, which the Romans were not: for Augustus Caesar was only Emperor: otherwise you darken the Romans glory. Again, it is said of these legs (that is of this fourth kingdom) that they shall strive by marriages, because they were two Nations, that is, of Syria and Egypt, to be as one body. But as iron cleaveth not in nature with clay; no more should they be one. Whose stories if you examine in justine and other heathen Authors, you shall find they were from time to time prevented by untimely deaths. For the wives killed their husbands, the mothers their sons, the sons their mothers; so that they could not bring to pass their purpose. This cannot be applied to the Romans: for they were still one sole government, and universal Emperors of themselves. Again, the little horn, that is, the tenth horn of the fourth beast, is Antiochus the wild, who is the last part of the fourth beast: whose villainies indeed are answerable to the impieties of the Romans, & therefore in the Revelation the whole time of their government is by allusion called days 1260. a time. 2. times and half a time, or 42. months alluding to the time of Antiochus government. For as Antiochus polluted the Temple of God, changing the laws of Moses, forbidding that which God commanded, placing idolatry in his sanctuary, and persecuting such as would not forsake the Religion of God: so the Romans have polluted the Temple of God, changing the laws that Moses teacheth, and forbiddeth that which God commandeth, compelling open idolatry, and persecuting such as will not forsake the truth of God's Religion. Again, these legs, meaning the fourth kingdom, are called in Dan. 11. the King of the North, and the King of the South, that is, Syria, which is North from judea, and Egypt which is South from judea: therefore not the Romans. Again, the corporation of the Romans is described in the Revelation to be one beast with seven heads and ten horns. This fourth beast in Daniel hath but one head and ten horns: therefore it cannot be meant of the Romans. But in truth the Romans having conquered the whole world, & embracing the impieties of the Babylonian Lion, the cruelty of the Persian Bear, the fierceness of the Grecian Leopard, and the most tyrannical and profane blasphemies of the fourth beast; The holy Ghost could not by fitter resemblances describe them, than by these beasts: therefore he nameth them under the name of one monstrous beast: having property of all the former, that is, A beast with seven heads and ten horns, mouthed like the Babylonian Lion, footed like the Persian Bear, bodied like the Grecian Leopard, and hath ten horns, and the blasphemous words of the fourth beast, whose inhuman cruelty was such, that no beast in the earth could be likened unto it. Thus much for the parts of the image, and for the four beasts in general. Now followeth to be handled the Persians Story particularly. And first for Cyrus. HE delivered the people from captivity the same year that he took Babylon, and gave them great treasures to build up the Temple of jerusalem, whither he sent them under the conduct of Zorababel. 2. Chro. 36. In the first year of Cyrus' King of Persia, (when the word of the Lord spoken by the mouth of jeremy was finished) the Lord stirred up the spirit of Cyrus, and he made a Proclamation throughout all his kingdom, saying, Thus saith Cyrus' King of Persia, All the kingdoms of the earth hath the Lord God of heaven given me, and he hath commanded me to build him an house in jerusalem, that is in judah. Who is among you of all his people, with whom the Lord his God is, let him go up, and build the house of the Lord God of Israel, he is the God which is in jerusalem. Then the chief Fathers of judah and Benjamin, and the sacrificers and Levites rose up, with all them whose spirit God had raised to go up to build the house of the Lord which is in jerusalem. Also Cyrus brought forth the vessels of the house of the Lord which Nebucadnetzar had taken out of jerusalem, and counted them unto Sheshbatzar the Prince of judah whom the Chaldeans called Zorobabel, and the number of the vessels of gold and silver were 5400. Sheshbatzar brought up all, with them of the captivity that came up from Babel to jerusalem: & the whole congregation of them together which came from captivity, were 42360. besides their servants and maids, of whom were 7337. and among them 200. singing men and women. And certain of the chief Fathers when they came to jerusalem, gave after their ability unto the treasure of the work 60000. drams of gold, and 5000. pieces of silver, and 100 sacrificers garments; the sum of the money in our account amounts to 94493. pounds, 6. shillings 8. pence: for the dram is the eight part of an ounce, and the ounce the eight part of a mark, which according to our estimation amounteth (allowing the French crown for 6. shillings 4. pence the dram) to 24826. pounds, 13. shillings 4. pence. And the pieces of silver are called Minaes, and every piece contain 26. shillings 8. pence: so 5000. Minaes make 550000. franks, which in our account is 69666. pounds, 13. shillings 4. pence. But the Israelites that were beyond the river in Samaria, placed there by the King of Ashur, envying the prosperous proceeding of the building of the City and Temple, caused it to be hindered unto the second year of Darius' King of Persia: But Haggai and Zachariah prophesied unto the people, and encouraged them. So they continued in the work: one hand on the trowel, the other on the sword, until it was finished. So the foundation is laid in the fourth year of Cyrus, as the first Temple's foundation was laid in the fourth year of Solomon. This Darius is also called Artaxerxes which in the Persian tongue signifieth, an excellent Warrior. Some think it was Cambyses Darius' son: but Cambyses Cyrus' son was never King, but Lieutenant in his father's absence. This Darius was also called Assuerus: he was not supreme King, but deputy to Cyrus. For Cyrus having conquered the kingdom of the Medes against Astyages, left the said kingdom to his brother Darius, by whose aid he took Babylon, and transported the kingdom of the Babylonians to the Persians. Two years after, the said Darius returned into Madai, and Cyrus reigned alone in Babylon. Then he moved war against the Scythians, and marched towards them, and in the mean while left Cambyses his son King of the country in his absence, according to the custom of the Persians, which was, to appoint the nearest of the King's blood to be King over the country, when the King went out to fight against any strange Nation: this is the cause why Cambyses was not set in the successive order of the kingdoms. Neither is there mention of two brethren which were Magicians, which guilefully usurped the kingdom: but their guile being known, they continued but a few months, and Darius' son to Hystaspis was chosen King. Xerxes' the son of the said Darius succeeded him, but is not here placed in the number of the Monarchies, for that he left his kingdom to Darius' Long-hand his son, according to the custom of the Persians, when he went to war against the Grecians. The Greek Historiographers not respecting the custom, number the said Xerxes & Cambyses among the said Monarchies successively in order, which is the cause that they count more years in the Persian Monarchy than were: that is, 226. years, whereas their whole government was not above 120. years, or thereabouts. Cyrus reigned twelve years. And after Cyrus' death, Assuerus Artaxerxes obtaineth the kingdom of the Persians twelve years; in his third year began the Story of Hester. After him succeeded Darius Assirius, Esdr. 6.22. This Darius King of Ashur, encouraged the people in the work of the house of the Lord. He is here called King of Ashur, because he was King of the Medes, Persians, and Assyrians. After him succeeded Artaxerxes the godly, the son of Darius Hystaspis. Esdr. 7. Neh. 2. 2519. The Temple built in the end of the seventh seven. THE time from the first proclamation by Cyrus for the building of this Temple is seven sevens, that is, Nine and forty years: but being hindered until the third year, 49. the exact time is but six & forty years according to john 2. Forty and six years was this Temple in building. The meaning is, that the Temple and walls of the Cities were now fully re-edified by Nehemiah. This nine and forty years was the twentieth year of Artaxerxes the godly. Neh. 6.25. By the way here is to be understood, that presently after the building of the Temple, all prophesying failed. 2519. The Prophets that were in these times after the captivity of Babylon, were Esdras, Nehemias, Haggai, Zacharias, and Malachi: All the other Prophets, as Esay, Amos, Micheas, Oseas, jeremy, Sophonie, Obadias, jonas, Nahum, Abacuk or joel, were before the captivity; and Daniel, and Ezechiel in the captivity. After him succeeded Xerxes the fifth King of the Persians. The time when he first warred with Grecia, is not certainly set down. After him Artaxerxes Longimanus the sixth King of Persia. Then Ochus Artaxerxes, Darius Nothus the seventh. Artaxerxes Memor the eighth, Arses Artaxerxes, and then Darius the last King of the Persians, conquered by Alexander, according to Dan. 10. Behold, I go away, and the King of Grecia cometh. Here the Ram is overthrown by the goat buck. Alexander the horn in the forehead of the Buck overcometh him: as Dan: 8. I saw in a vision in the Palace of Shusan in the Province of Elam, being by the river Vlai, a Ram with two horns, and the Ram pushed against the West, against the North, and against the South: so that no beasts might stand before him, nor could deliver out of his hand, but he did what he listed and became great. And as I considered, behold, a goat buck came from the West over the whole earth, and touched not the ground, and this Goat had a horn that appeared between his eyes, and he came to the Ram that had the two horns, and ran unto him in his fierce rage, and he smote the Ram, and broke his two horns: and there was no power in the Ram to stand against him, but he cast him down to the ground, and stamped upon him, and there was none that could deliver the Ram out of his power. Therefore the Goat waxed exceeding strong, and when he was at the strongest, his great horn was broken, and for it came up four, that appeared towards the four winds of the heaven. This Ram is the kingdom of Media and Persia: the two horns are to distinguish the kingdoms, and do represent the Meeds & Persians: they are also the Bear the arms and breast of silver. Here the Bear is cast into the fire by Christ the fiery judge, and the arms and breast of the image are punned to dust, and the Ram that boasted himself in his strength, stamped under foot. And here endeth the glory of the Persians. IT is said, Dan. 11. Behold, there shall stand up three Kings in Persia, and the Fourth shall be far richer than they all. Now he meaneth that there shall be but Four Kings in Persia, for the Plain crosseth but from Cambyses who at this time reigned: there should be four Kings that should be enemies to the jews, that is, Cambyses, Smerdes, Darius the Son of Hystaspis, and Artaxerxes or Darius whom Alexander overthrew. This Darius was of wonderful power, he had in his army Nine hundred thousand men. Yet he was not able to withstand Alexander the Horn in the forehead of the Buck. The reason was, he trusted in his strength, and not in God. And again God had promised Alexander the victory One hundred years before. As touching their confused names, ye shall understand, that among the Persians, Darius signifieth he that subdueth, Xerxes a Warrior. Also that this name Assuerus is drawn from the Hebrews in stead of Artaxerxes. Further, that Artaxerxes was the common name of all kings of Persia, as Pharaoh was the common name of the kings of Egypt, and Caesar of the Roman Emperors. Therefore where ye find many indifferently named Darius, or Artaxerxes, or both together, you must diligently examine the Story, and the difficulty of understanding under what king that happened, which is recited in the Books of Esdras, Nehemias, and Ester, will easily be made plain. Here the old Testament ends, and Malachi prophesieth of the coming of john Baptist, under the name of Elias. Mal. 3. Behold, I send you Elias. Christ himself expoundeth this of john Baptist. Mat. 11. This is he of whom it is written, behold, I send mine Angel before thy face, which shall prepare thy way before thee, for all the Prophets, and the law prophesied unto john, and if ye will receive it, this is Elias which was to come. He that hath ears to hear, let him hear. Here endeth also the Hebrew tongue. And though Scholars write Hebrew, yet upon the first sight it is apparent to be the writing of man, so far it disagreeth from the style of the holy spirit. Now all prophesying ceaseth. And where the old Testament leaveth, there the new beginneth. The old Testament begins with describing the earthly habitation for man, and the tree of life. The new Testament ends with description of the heavenly habitation of the soul of man, that is, the heavenly jerusalem, and the tree of life. The old Testament ends with grace, that is, jochanan, or john. The new Testament both begins with grace, and ends with grace, that is to say, with john Baptist, and john the Evangelist. ❧ Here beginneth the Kingdom of the Grecians to flourish. 3591. Alexander the great, reigneth Twelve years. HIs name signifieth Conqueror. His Country was Macedonia, or Grecia, javan's Country, that is, where javan's Sons were scattered at the confusion of tongues. He is of japhet by kindred. In his conquest over the whole world, there is the wonderful love of God to be understood: and that is, that by his means the Greek tongue, wherein the new Testament was afterwards to be written, was made famous over all the world, that when the holy Ghost should pen the Book, it might be easy to all. This blessing was to japhet, in recompense of his virtuous action with Sem in covering their Father. For Noah prophesied, that Sem should first be blessed, and then japhet should have a larger glory. This blessing concerning japhets' house, began in the success of Darius of japhet, with Cyrus of Sem, against the Babylonians, enlarged now by Alexander's conquest, and by making the Greek tongue famous: but most of all after Christ, when john was banished into japhets' Country, to see the glorious form of the heavenly jerusalem, and a Book in the Greek tongue delivered up to all the world containing the graces of Christ, and the glad tidings of the everlasting Gospel. The comfort of this is unspeakable, being duly embraced: but especially to us of japhets' house, that is, the islands of the ends of the earth, seeing by the benefit thereof, we have the true understanding of eternal life. The use of this compelleth us to search the Stories of our antiquities, which we may find in the 10. of Genesis. About this time Solon the wise flourished, and made a law, that Homer the Poet, who was long before him, should be read in the public assemblies on holy days and festival days, as the Epistles and Gospels be read in our Churches. This Homer in a trifling argument of the war at Troy, layeth down all the excellency of the Greek tongue. About this time also, the Seven wise men of Greece were famous, and all their disputations be upon Homer: as Plato, Aristotle, and Zenophon, etc. The Grecians affirm, that Homer was translated into the Indian tongue, and other languages, that so he might be known and understood of other nations also. Again, Alexander being of great possessions, he must have many under-officers to belong unto him: then he that would bear any office, or be in any credit, must be skilful in the greek tongue. Caesar, Seven and Forty years before Christ, speaketh of the Denides learning greek in England. Tully pro Archia the poet, reasoneth thus: Though Archias the poet be not by nature a Citizen, yet he deserveth to be thought so to be, seeing by birth he is a Grecian, and of Antiochia a populous City, and of great account, from whence flowed learned men, and liberal studies. And if any man shall think a lesser fruit of glory to be reaped from greek verses, than from latin, he erreth in good sadness, because those things which are written in greek, are read almost into all nations: those which are in latin, are contained with their own borders, which in good sooth are very narrow. Thus, by Tully's testimony, the greek tongue stretched over the whole world. At Augustus Caesar's time the latin began to flourish, and the greek tongue ceased as if the holy ghost should have advised the Grecians to have written no more. For Plutarch and Athenaeus do not write any new story, but either comment on that which was written before; or abridge it. And any one skilful in the greek tongue, may easily perceive from what notable place of Plato, Homer, or other greek writers every phrase in the new Testament is derived; and those which are not there to be found in those authors, are fetched from the hebrew of the old Testament, from whence all the roots of the greek tongue are drawn. So that to the exact knowledge and understanding of the new testament, two things are requisite, cunning in the greek authors, and in the old Testament. Let us return to Alexander. He is the great Horn in the forehead of the Goat buck. He is also the Leopard: but the four heads of the Leopard are four Captains, to whom after his death, his Kingdom was divided. He is also the belly and sides of brass. Alexander's great power is broken; for when he had overcome all the East, he thought to return to Grecia, to subdue them that there had rebelled, and so he died by the way, after he had reigned twelve years. Here the belly and sides of brass are beaten to dust by Christ the Stone. The Leopard is cast into the fire by Christ the fiery judge. The great Horn is broken by Christ truly Palmoni, having secrets numbered, Who numbereth, weigheth, and divideth. This sentence doth extend to the use of all men in the world. For God numbereth all our ways, and weigheth us in the balance of his justice, but entereth not into judgement with his servants, knowing whereof they be made. He divideth his mercy unto us far beyond the compass of our deserts, whereby we cry, Abba, Father. Now after Alexander's death, the whole government was divided unto four of his Captains, which are the four heads of the Leopard. The body of the Leopard was himself, and his entire government: the wings, the speedy spoil that he made of the Persians. The names of his Captains were Cassander, Seleucus, Antigonus, Ptolomeus, who had Macedonia. Syria. Asia the less. Egypt. And in a short space after, the government came into two heads; that is, it was ruled by Seleucus' king of Syria, and Ptolomeus Lagi king of Egypt, the King of the North and the King of the South: and their government, and the succession of their government are the beast with ten Horns: and the legs of iron and clay, they are also called Gog and Magog in Ezechiel. The whole government or Kingdom is the beast; the ten horns are ten cruel Kings that shall arise out of that kingdom, namely, Seleucus Nicator, Antiochus Soter, Antiochus Theos, Seleucus Callinicus, Seleucus Ceraunus, Antiochus the great, Seleucus' Philopater, Ptolomeus Euergetes, Ptolomeus Philopater, and Antiochus Epiphanes. 3620. Seleucus Nicator, one of Alexander's Successors. HE held Asia two and forty years. Here beginneth the tyrannical government of the ten Horns, and the hardness of the iron legs: for yet the legs are iron. He is the first Horn that rusheth against judea, exacting all duties, as if he had been their king. From this time to Antiochus Epiphanes is reckoned, one hundred thirty and seven years. 1, Mach. 1.11. 3663. Antiochus Soter, the second Horn. HE is made king in his father's life. He falleth sick for love of his Father's wife, and afterwards marrieth her, and within few years dieth in recompense of that villainy. 3663. Antiochus Theos, the third Horn. HE marrieth Berenice the Daughter of Ptolomeus Philadelphus' king of the South or Egypt, having a former wife Laodice, by whom he is poisoned, and Berenice with all her Assistants slain. This is handled Dan. 11.6. And in the end of years, they shall be joined together, for the kings Daughter of the South shall come to the king of the North, to make an agreement: but she shall not retain the power of the arm, neither shall he continue, nor his arm, but she shall be delivered to death, and they that brought her, and he that begat her, and he that comforted her, in these times. Thus it appeareth how the legs of iron and clay cleave not together. This Ptolomeus Philadelphus' king of Egypt, being desirous to be famous for Books, getteth a Library of all the books he could hear of. Amongst which, he heard of a book that the jews had at jerusalem, which was the Bible: so he sent for seventy jews to translate the book out of hebrew into greek, which they did in seventy days. Now they knowing that it was not of any devotion of religion that he desired it, but to furnish his Library; they thrust in likewise into the Bible divers of their own fables, as the story of Susanna, of Bell & the Dragon, of Esdras, the books of Toby and judith, & la the books that we call apocrypha, because they knew that God had no purpose to save them, being Egyptian Dogs; and because they would not throw pearls to swine, they thrust into the ages before the flood more years by a thousand, than ever were in. 3680. Seleucus Callinicus, the fourth Horn. HE slew his Stepmother Berenice, and her young Son. But out of the bud of her roots, as Dan. 11.7. shall one stand up in his stead, (meaning, that Ptolomeus Euergetes the fifth Horn, after the death of his Father Ptolomeus Philadelphus, 3691. should succeed in the Kingdom, being of the same stock that Berenice was) and he shall come with an army, and shall enter into the fortress of the King of the North, meaning Seleucus Callinicus to revenge Berenice his sister's death. Wherefore Seleucus Callinicus Sons, 3704. that is, Seleucus Ceraunus and Antiochus the Great, Dan. 3706. 11.10. shall be stirred up, and shall assemble a mighty great army; Seleucus died whiles the wars were preparing: but Antiochus the great prepared a wonderful great army, he had Six thousand horsemen, and Threescore thousand footmen, and grew to be very great. But the king of the North, that is, Ptolomeus Philopater the eight horn, 3710. when he saw Antiochus the great take away so many of his Dominions in Syria, and that he was also ready to invade Egypt, he prepareth a great army, and withstandeth Antiochus the king of the North. But it did not prevail: for not only Antiochus came against him, but also Philip king of Macedon, and they brought a great power with them, as Dan. 11.14. And at that same time there shall many stand up against the King of the South. Also the rebellious children of thy people shall exalt themselves to establish the vision, but they shall fall. She here meaneth by the rebellious children, certain jews, which under the conduct of Onyas retired with him into Egypt, upon the false alleging of a place out of Esay 19.19. In that day shall the Altar of the Lord be in the midst of the Land of Egypt, and a pillar by the border thereof unto the Lord, etc. And Dan. 11. So the King of the North shall come, and cast up a mount, and take the strong City, and the arms of the South, that is, The power of the Egyptians shall not resist, neither his chosen people, neither shall there be any strength to withstand. But he (that is Antiochus the great) shall come, and do unto him, (that is, Ptolomeus Epiphanes) what he list, and none shall stand against him, and he shall stand in the pleasant Land, which by his hand shall be consumed: meaning, that he shall not only afflict the Egyptians, but the jews also the people of the pleasant Land. Again, he shall set his face to enter with the power of his whole Kingdom, and his confederates with him, and thus shall he do. And he, (that is, Ptolomeus Epiphanes) shall give him a Daughter of women, (that is, one Cleopatra the Daughter of Antiochus) to destroy her: but she shall not stand on his side, neither be for him. For he shall turn his face toward the forts of his own Land, that is, for fear of the Romans he shall fly to his holds. Then shall stand in his place in the glory of the Kingdom one that shall raise taxes, (that is, 3743. Seleucus Philopater shall succeed his Father Antiochus) but after few days he shall be destroyed, neither in wrath nor in battle, (that is, not by foreign enemies or battle, but by treason) and in his p●ace shall stand up a wild person, that is, Antiochus Epiphanes, 3757. the little Horn of the fourth beast, to whom shall not be given the honour of the kingdom, but he shall come in peaceably, that is, pretending peace, and obtain the kingdom by flatteries, according to the S. of Daniel. And out of them, that is, out of the Horns of the Goat buck, there came forth a little Horn, which waxed very great toward the south, and toward the east, and toward the pleasant Land: meaning, Antiochus, who was of a servile and flattering nature, and by subtlety depriveth three other that were between him and the Kingdom, and is called the little Horn, because he should continue but a little while, and in him was found neither princely conditions, nor any other thing worthy to obtain a kingdom. He began his reign in the One hundred thirty and seventh year of the Grecians. 1. Mach. 1. and reigneth Twelve years. He maketh Battles against Ptolomeus Philometor. A profane School was erected in jerusalem, and in the One hundred, forty, and three year of the Grecians, he spoileth the Temple of jerusalem, and burned all the books of Moses, and put to death all persons with whom they were found: and after two years he sendeth Appolonius, and placeth a garrison in jerusalem on the Fifteenth of Cislen, in the One hundred, forty, and five year of the Grecians, they builded an Altar upon the holy Altar, an abomination of desolation, and placeth an Idol of iovis Olympij in the holy Temple, as Dan. 11.38. And in the 2. Thess. 2. Saint Paul compareth the Antichrist with this Idol. Also Ap. 20. Saint john compareth Gog and Magog with this history, speaking of the Antichrist, as Saint Paul doth. Antiochus by letters Patents granteth the jews their own religion, after One thousand, two hundred, and ninety days since the Temple was profaned, in their One hundred, forty, and eight year, the Fifteenth of their Month Xanticus, which differeth from the jews account, to whom the Five and twenty of Cislen or November cometh before this time about One hundred eighty, and five days: and after two and fifty days, in the year One hundred, forty, and nine, Antiochus dieth of a notorious strange sickness, and acknowledgeth the hand of God to be upon him, after the Temple was profaned One thousand, three hundred, forty and five days. Dan. 12.7. It shall tarry for a time, two times and half a time, and when he shall have accomplished to scatter the power of the holy people, all these things, that is, all the troubles of the jews, shall be finished. Here it falleth out that was spoken, Dan. 8.25. He shall resist the Prince of Princes, and shall be broken without hands. 3764. Here judas Machabeus recovereth the government of judea from Antiochus. Thus the legs of iron and clay nothing cleaving together, by marriages are made weak, not any more treading down the jews, but rather are beaten to dust by Christ the Stone. The Fourth beast is cast into the fire by Christ his fiery judgement, the little Horn is broken: the Saints, that is, the jews possess their Kingdom, Gog and Magog are overthrown. The rest of the Kings of Syria, because they are not expressed in the Sinai sight, and in Daniel nothing spoken of them, I pass them over. Wherefore Christ in the days of his flesh, joh. 10.22. celebrateth the feast of this deliverance. After this time God shaked the kingdom of Syria by Ligranes' King of Armenia, until it came to the hands of the Romans. On the Five and twenty of Cisleu or November, in the One hundred, forty, and eighth year of the Grecians, the Altar was restored. 1. Mac. 4.25. And judas Machabeus celebrated the restoring of the Altar eight days, and maketh a decree of this to be observed yearly. Christ celebrateth this joh. 10.22. The feast of dedication than was in jerusalem, and it was winter, and jesus walked in the Temple in Salomon's porch. Here is accomplished Dan. 7. 25. of changing the Ceremonies for a time, two times, and half a time: also of the One thousand and three hundred days justly complete since a profane School was erected in jerusalem. The beast overthrown, is the subversion of the kingdom of Syria. Kings of Leuj. PResently after, upon the success of judas Machabeus victories, after his death, the Levites took upon them kingly authority, contrary to the law of Moses, Exod. 28. where their office was only to attend upon the sacrificers of the Tabernacle and the Temple. Now to colour this to be lawful, they raise up divers sects of religion. Then came up the Saducees and Pharisees: these Saducees hold, that the soul of man or woman dieth with the body, as a beast, denying the resurrection. So likewise after Christ, when the Bishops took upon them imperial authority, and the supremacy was granted to Bonifacius by Phocas; then, to colour the lawfulness thereof, they frame new sects and heresies in religion. Of the rest that succeed in that order until Herod, as Aristobulus, Alexander janneus, Alexandra, Hircanus, Aristobulus and Antigonus: because they are not spoken of in Daniel, have small use in religion, I refer you to the reading of their Stories in the books of the Maccabees. 3883. julius Caesar, Five years. 3887. Augustus, Six and fifty years. HE was Emperor of all the world, and appointeth Herod an Idumean of the kindred of Esau, King over the jews▪ he was the first Alien that reigned in judea. Now the Romans kingdom flourished six and forty years before the Incarnation of our Lord: and here the Greek writers ceased. Now the Latin tongue grew to be famous over the whole world. Now daniel's four beasts are quite consumed, and a more monstrous beast having property of all them, that is, with seven heads and ten horns, ariseth out of the earth. This beast is fully handled in the Revelation. In this place he hath not his full power given unto him. The beast is Rome: the seven heads are seven hills whereupon Rome standeth: namely, Palatinus, Capitolinus, Aventinus, Exquilinus, Coeluis, Viminalis, and Quirinalis. The ten horns are ten several kinds of governments, under which the Romans were governed. Marry, borne. HEr name signifieth Exalted. This she useth in her song. Luke 1. He hath put down the mighty from their seat, and hath exalted the humble and meek. She was the natural daughter of Eli, as Luke 3. She had a sister whose name was Marie Cleophas, or Marie james; because she was the wife of Cleophas, and mother of james. She was likewise a very godly woman, and bestowed great labour upon God's preachers, as Rom. 16.6. There was also Marry Magdalen the sister of Lazarus and Martha, out of whom Christ cast seven Devils. And she followed him ministering to him of her substance. She anointed the Lord, and wiped his feet with her hair. She was the first to whom Christ appeared after his resurrection. The Virgin Marie being told by the Angel Gabriel that she should conceive a son, whom she should call Saviour, believeth that he was that seed of the woman, that should break the head of the serpent; therefore is she called Happy above other women. By this faith the Virgin which God made unto Adam, is called Eva, that is, Life. By this faith all the righteous that ever were or shall be, are saved. The Papists attribute this power to the Virgin Marie, saying, She shall break thy head, and thou shalt bruise her heel: and thereupon they make an Idol of her, offering their prayers unto her, derogating from Christ his glory; whereas they are commanded, Mat. 6. When you pray; pray unto your Father which is in heaven. The Tabernacle did represent the dwelling of God with men: so the Virgin Marie is compared unto the Tabernacle. A cloud overshadowed the Tabernacle: so the power of the highest overshadwed her: showing that jesus Christ should take flesh, and have his Tabernacle amongst us. She is betrothed to joseph: therefore is joseph called the son of Ely: not that he was so naturally, for he was the son of jacob, answerable in godliness to joseph the son of jacob in Genesis: so by supputation, he is the son of Ely, and by nature the son of jacob. She is that Virgin of whom Esay foretold, Esay 7. Behold, a Virgin shall conceive a son, and he shall be called Emanuel, God with us. She goeth to her Cousin Elizabeth the wife of Zacharias, & mother of john Baptist to Hebron the inheritance of Caleb, & saluteth her. And as Elizab: heard the salutation of Mary, the Babe, that is john Baptist, sprang in her womb, & Eliz: was filled with the holy Ghost, and she cried with a loud voice, & said, Blessed art thou among women, because the fruit of thy womb is blessed. Upon this place one of the fathers of the church saith, that more blessed was the Virgin Marie for retaining the faith of Christ, than in conceiving the body of Christ: for to have all happiness and knowledge, and not to know Christ, is neither to be happy, nor to know any thing. For in the true knowledge of Christ, that is, knowing him to be God and Man, and one Christ, and truly to embrace the same, consisteth the highest point of all salvation. Then Marie singeth a song of thanksgiving unto God. Luke 1. In the old Testament you have Marie a Prophetess the sister of Aaron, who likewise singeth a song of thanksgiving for the deliverance of Israel out of Egypt, and for the overthrow of Pharaoh in the red Sea Exod. 15. Sing ye unto the Lord, for he hath triumphed gloriously: the horse and the rider hath he overthrown in the sea. And to the same effect are the Virgin Maries words, Luke 1. He hath showed strength with his arm, he hath scattered the proud in the imaginations of their hearts, etc. Notwithstanding that Elizabeth was married to one of Levies tribe, yet she was of the tribe of juda, & Mary's Cousin. For the law which forbade marriage out of their own tribe, was only, that the tribes should not be mixed and confounded, which could not be with marrying with the Levites: for they had no portion assigned to them. In the old Testament you have Marie and Elizabeth both of one kindred, both rare for godliness. Whereas the Papists hold invocation to the Virgin Mary and to Saints, and call her the Queen of heaven, therefore greater than her son Christ; therein they commit open blasphemy against the holy Ghost. For, saith the prophet Esay, Shall the axe boast himself against the hewer? or the saw against him that useth it? Therefore, whosoever wittingly holdeth it, there is no hope of salvation left for them, but a fearful looking for judgement. Our Saviour Christ in the Gospel: Mat. 20.21. When the mother of Zebedeus worshipping him, desired that her two sons might sit one at his right hand, and the other on his left in the kingdom of heaven, answered her, To sit on my right hand or on my left, is not in me to give, but it shall be given unto them for whom it is prepared of my father. Again, his Disciples at an other time said unto him, Behold thy mother, thy brethren and thy sisters: to whom he answered, Who is my mother, my brother and my sister? even he that doth the will of my father which is in heaven. Whereby it appeareth, that Christ regarded the Virgin Mary as he was God, no more than he doth any other faithful in the world: for God hath no respect of persons. And again, he saith joh. 6. None cometh unto me except the father draw him. And Rom. 6. Eternal is the gift of God, not the gift of men or women departed. And David saith Psal. 4. It is thou Lord only that makest me dwell in safety. Again, Christ being become an high Sacrificer of good things to come, not by the blood of goats, or calves, but by his own blood hath entered once for all unto the Holy place, and obtained eternal redemption for us. And for this cause is He the mediator of the new Testament, that through death which was for the redemption of the transgressions that were in the former Testament, they which were called might receive the promise of eternal inheritance. For Christ is not entered into the holy places that are made with hands, which are similitudes of the true sanctuary; but is entered into very heaven to appear now in the sight of God for us, not that he should offer himself often as the high Sacrificer did once every year: (for then he must have often suffered) but now in the end of the world hath he appeared once to put away sin by the sacrifice of himself, by the which we are sanctified. Every sacrificer appeareth daily ministering, and oft times offereth one manner offering, which can never take away sins: but this man, after he had offered one sacrifice for sins, sitteth for ever at the right hand of God, and from hence forth tarrieth until he hath made his enemies his footstool: for with one offering hath he consecrated for ever them that are sanctified. Seeing therefore, brethren, that by the blood of jesus we may be bold to enter into the holy place, by the new and living way, which he hath prepared for us through the vail, that is, his flesh: And seeing we have a high sacrificer over the house of God, let us draw near with a true heart, in assurance of faith, sprinkled in our hearts from an evil conscience, and let us keep the profession of our hope without wavering: for he is faithful that promised. He that despiseth Moses law, dieth without mercy under two or three witnesses: of how much sorer punishments, suppose ye them worthy which tread underfoot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith we are sanctified? for we know him that hath said, Vengeance is mine, I will recompense saith the Lord: and again, the Lord shall judge the people. Cast not away therefore your confidence which hath great recompense of reward. For the just shall live by his faith. But without faith it is impossible to please him. For he that cometh to God, must believe that God is, and that he is a rewarder of them that seek him. Let us therefore by him, (not by the Virgin Marie or Saints) offer the sacrifice of praise always to God that is the fruit of the lips which confess his name. For, saith the Lord, I, even I am the Lord, and beside me there is no saviour. This being duly marked, & rightly applied, is a full and large disputation against any Papist. Elias, john Baptist borne. HIS name john, signifieth The grace of God; Baptist was in respect of his office: which was, to baptise, and to preach repentance and forgiveness of sins, and foretold a forerunner of the blessed Messias in Malach. 3. where it is written, Behold, I send my Ambassador to make way before him, and by and by after shall the Lord whom ye seek, enter into his Temple: and in the next chapter, he is called Elias, by reason of the likeness of their offices: and this text by the jews themselves is understood concerning the Messias: and the Scribes do say in the Gospel, that Elias must first come; and in another place, Art thou Christ, or Elias, or one of the Prophets? He was the son of Zacharias, of the course of Abia, and his mother was Elizabeth. The Angel of the Lord showeth unto Zacharias, that he is that Elias of whom Malachi foretold chap. 3. That he should turn many of the children of Israel to their Lord God: for he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers unto the children, and the disobedient to the wisdom of the just men, to make ready a people prepared for the Lord. And the Angel gave Zacharias a sign of this to be performed, that is, he made him dumb until the child was borne. Now Elizabeth's time was fulfilled that she should be delivered, and she brought forth a son, and on the eight day her friends came to circumcise the babe and called him Zacharias, after the name of his Father. But his mother answered, he shall be called john: and his father being dumb, took writing tables, and wrote, saying, His name is john. And his mouth was opened immediately, and his tongue loosed, and he spoke and praised God, and was filled with the holy Ghost, and prophesied, saying. Blessed be the Lord God of Israel, because he hath visited and redeemed his people, and hath raised up the horn of salvation for us in the house of his servant David, etc. And the child grew, and waxed strong in spirit, and was in the wilderness, till the day came that he should show himself unto Israel. Here you may see, Zachary and john were the two first of the new Testament. So in the old Testament, Zachary and Malachi called also jochanan or john, do end the old Testament. You have in the new Testament another john the son of Zebedeus, who with his brother james were called by Christ, as they were mending their nets, and became Apostles. This john forbade one to cast out Devils by the name of jesus: but Christ reproved him. He was the beloved Apostle, on whose breast Christ leaned. Christ revealeth unto him who should betray him. He was banished into the Isle of Patmos, and hath a revelation of the heavenly jerusalem and mystical Babylon. There was also john called Mark. Act. 15.37. 3928. jesus is borne. THis name jesus signifieth A Saviour, so named in his mother's womb. A great Rabbin saith, that because the Anointed shall save folks, therefore he shall be called jesus: And because he shall be God and Man, therefore he shall be called Emanuel. This is he of whom the Prophet Esay cap. 9 foretold, saying, Unto us a child is borne, and unto us a son is given, and the government is upon his shoulder: and he shall call his name, Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace: The increase of his government and peace shall have no end. He is also called The Son of the Virgin, Emanuel, God with us, Es. 7. Shiloh the acceptable child, Gen. 49. The bright day star, Luke 3: The Seed of the woman, Gen. 3: The Physician to the helpless: The proclaimer of the acceptable year of the Lord: The star and Sceptre that should dash all the sons of Seth, Numb. 24: The stone cut out of the mountain without hands, that now filleth all the earth with his glory: even he that should pun Nebucadnetzars' image to dust. Dan. 2: The sprig of the root of jessaj, Esay 11; The most holy; The anointed of the Father; That great Prophet; Dan. 9 The Tabernacle; The Temple: The Altar; The mercy seat, The way that leadeth to the heavenly jerusalem: The truth that directeth to eternal happiness: The life that redeemed Adam from death: The true Israelite in whom there is no guile: The lawgiver of the Gentiles: The propitiatory for our sins: The mediator betwixt God and man: The first begotten Son of the Father: The everlasting, our Righteousness: The great shepherd of his sheep, whom Angels worshipped, to whom Kings brought sweet odours as to Solomon; to whom the shepherds of the ends of the earth came to worship. He is also called Palmony, the secret Numberer, who weigheth, numbereth, and divideth. The Messias, Dan. 9 The son of David: The Lion of the tribe of juda: The son of man: The spiritual Rock: The true bread that came from heaven: The word that created all things: The beloved of the Lord: The light and life of man: The true vine: The dwelling of God with men: Michael, who thought it no robbery to be equal with God: He to whom the Crown and Diadem doth belong: The King of the jews: Alpha and Omega: The Lamb that was killed from the beginning of the world. The place where he was borne, was Bethlehem of judah, which the Prophet Micheas calleth Little, to be among the thousands of judah: yet, saith the prophet, out of thee shall he come forth unto me, that shall be the ruler of Israel, whose goings forth have been from the beginning, and from everlasting. The prophet calleth it Little, because, according to the custom of the jews who divided their country into thousands, & for every thousand a chief Captain, Bethleem was not able to make a thousand. But S. Matthew Chap. 2. in respecting the greatness of the Ruler of Israel that was borne there, saith, And thou Bethlehem art not the least of the cities of judah. The time of his birth was in the 42. year of Augustus Caesar, who Luc. 2. gave a commandment, that all the world should be taxed. Therefore went every man to his own city, and joseph went from Galilee, out of a city called Nazaret in judea, unto the city of David which is called Bethleem, because he was of the house and lineage of David, to be taxed with Mary that was given him to wife, which was with child. And there she brought forth her first begotten son, and wrapped him in swaddling clothes, and laid him in a crib, because there was no room for them in the Inn. And there were in the same country shepherds abiding in the field, and keeping watch by night because of their flocks: & lo, the Angel of the Lord came upon them, and the glory of the Lord shone about them, and they were sore afraid. Then the Angel said, Be not afraid: for behold, I bring you tidings of great joy that shall be to all people; that is, unto you is borne this day in the city of David a Saviour, which is Christ the Lord. And straightway there was with the Angel a multitude of heavenly soldiers, praising God, and saying, Glory be to God in the highest heavens, and peace in earth, and towards men good will. And these shepherds following the star, it vanished away: where: fore they came to jerusalem, and asked, saying, Where is he that is borne King of the jews? The purpose of God in this was, that the jews, who by the Prophet's might and were bound to have known this by the diligence of the heathen, might be unexcusable in the day of wrath. But departing from Herod, the Star which they before had seen appeared unto them, and went before them till it came & stood over the place where the Babe was, and they went into the house, and fell down, and worshipped him, and opened their treasures, and presented unto him gifts, even gold, and incense, and myrrh. here is performed, Esay 60. They of Sheba and Seba shall bring forth gold and incense upon mine Altar, meaning Christ: And I will magnify the house of my glory. These were the first fruits of the Gentiles. And these Gentiles also were of Abraham by Keturah, to whom when he died he gave gifts, and sent them away to the East. There was job found, a just and perfect man, when all the world else had forsaken God. And the Shepherds returned glorifying and praising God for all they had heard and seen. And after eight days they circumcised the child: his name was then called jesus, which was named of the Angel before he was conceived in the womb. Herod, another Pharaoh, proceeding of Esau the old enemy to jacob, destroyeth the little children; not by water, as the first Pharaoh did, Exod. 2. but by the sword. Math. 2. Rachel weary for her children and would not be comforted, because they were not; that it might be fulfilled which was spoken by the Prophet. jer. 31.15. joseph taketh the Babe and Marie his Mother, and goeth into Egypt until the death of Herod, and then returneth again, that it might be fulfilled which was written. Oseas 11.1. Out of Egypt have I called my son. There is a great doubt of the time of the year of Christ's birth: which because it is very necessary to be known, I think it not amiss to lay it down in the treatise following. SAint Matthew reckoning the kindred of Christ, brings them down but from Abraham, to make the number of his generations Forty two, that is, six sevens, or three fourteens: and bringeth him also from Solomon, thereby to prove him King of the jews. But in reckoning the Kings to make the number answerable to a sweet proportion of a former story, that is, of the two and forty standings in the wilderness, and the two and forty flowers, bowls & knobs, of the candlestick in the tabernacle which figured Christ, leaveth out three, joas, Amasias, and Azarias. S. Luke reckoning his kindred, bringeth them from Adam, and from David by Nathan: thereby to prove him to be the Seed of the woman. The number of the generations are 75 answerable in number to Abraham's years, when the promise concerning the state of the outward Canaan, figuring the spiritual holy land, was given unto him. The key of all Chronicles is taught in Luke 3. Where he compareth the age of Christ with the Roman Empire, whereby the writers of Chronicles are taught to compare the heathen histories with the Bible, without which place they should hardly have been compared so certain as now they may. 3942. AT twelve years of age, jesus is found in the Temple disputing among the Doctors: doubtless, of the Messias, seeing therein all wisdom standeth. 12. This twelve, hath comparison with the years of Salomon's age when he decided the controversy for the dead child. But, saith S. Matthew, Behold a greater than Solomon. 3956. Christ baptised. BEginning to be thirty years old, according to the manner of the high sacrificer which shadowed Christ, who might not enter into that office before he was Thirty years old. His name Christ signifieth Anointed: so Aaron in Hebrew signifieth Anointed. Luke 3. Now in the Fifteenth year of Tiberius Caesar, Pontius Pilate being governor of judea, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and of the country of the Trachonitis, and Lysanias the Tetrarch of Abilene, when Annas and Caiphas were the high Priests, the word of God came unto john the son of Zacharias in the wilderness: and he came into all the coasts of jordan, preaching the baptism of repentance for the remission of sins, as it was foretold Esay 40. The voice of a crier in the wilderness is 5 Prepare the way of the Lord, make his paths straight, every valley shall be filled, and every mountain and hill shall be brought low, and crooked things shall be made straight, and the rough ways shall be made smooth, and all flesh shall see the salvation of God. The people marveled at him, thinking him to be Christ: but john answered I baptise you with water, but one stronger than I cometh, whose shoes latchet I am not worthy to unloose, he will baptise you with the holy ghost, and with fire. Thus then with many exhortations he preached unto the people. Now it came to pass, as all the people were baptised, jesus also is baptised at jordan the place of passage, and the heavens did open: as to the passage of the children of Israel. Of this David 114. Psal: speaketh, jordan what aileth thee that thou art turned back? As touching the peculiar act of baptizing, it seemeth that the Levites waited for some special thing upon it, in that they asked of john, How happeneth it that thou baptizest, if thou be neither Christ, nor Elias the Prophet? After this, john Baptist (having been put in prison for rebuking Herod the Tetrarch, for Herodias his brother Philip's wife, and because of an oath he made to Herodias Daughter) is beheaded. Mat. 14. And jesus full of the holy ghost returneth from jordan, and was in the wilderness forty days and forty nights (as was Moses) and was tempted of the Devil. Luk. 4. At Nazareth he showeth out of Esay, all the joy of the proclamation of the joyful or jubilee year, to be fulfilled in him that day. At Nazareth also out of Esay, he showeth the nature of his name Christ: for that God anointed him to show the glad tidings to the poor, to heal the broken in heart, to preach to the captives liberty, and to the blind recovery of sight, to proclaim (the shaking away of all burdens) the joyful year of the Lord, and showeth how that day that scripture was fulfilled in their ears. Now the proclaiming of the jubilee year was on the Tenth day of Tisri, even the same day that the high priest entered into the sanctuary. It seemed therefore that he that day expounded the name and office of the Messias. Christ preacheth the word of God in every town: all his preachings are of the forgiveness of sins, and of the Kingdom of heaven. His Disciples were always importune in ask him, Lord, when wilt thou set up the Kingdom of Israel again? in stead of contenting them, he answereth concerning the Kingdom of heaven; One of them would needs have sit on his right hand, and another on his left: but he answereth, Whosoever will be greatest, let him be least. He feedeth Four thousand with five loaves and two fishes Easter being near, but he went not to the feast. This Christ by his power and providence doth to the world's end: which we by experience do know, if we mark the wonderful increase of the blessings of God. He teacheth of the Manna that giveth life unto the world: also of the eating of his flesh, and drinking of his blood, Easter being near. On the Five and twenty of Cisleu, Dan. 8. Christ celebrateth the feast that judas Machabeus ordained in memory of the Temple renewed from the idolatry of Antiochus, and there he teacheth, that he is Michael (in the form of God) that standeth for his people, saying, My Father and I am one, and none can take my sheep from me. He goeth into jericho the City of Rahab, which was accursed by josua in old time, and there saveth Zache, a chief publican, from the curse. He raiseth Lazarus from death, (Lazarus is, my God is the help,) Christ is said to love him, joh. 11.3. as he loveth all that answer to that name, whereof in that parable, Luk. 16. Lazarus is set down for any godly men. Moses handleth this name. Exod. 2. when he calleth Son Eleasar or Lazarus: for Eleasar is the same in signification with Lazarus. Upon this occasion for raising to life the dead, for loving of those who hold God their helper, the high Priests assembled the Sanedrin or high counsel, and from that day they took counsel how to kill him. After this, he suppeth in Bethani (the house of affliction) Six days before the Passeover, where Marie with precious Nard anointeth him unto his burial. This is foretold in the Song of songs, When the King did sit at his repast, my Spikenard gave the smell thereof. He cometh to jerusalem, the people took palm tree-boughs, and go to meet him, saying, Hosanna. It is to be understood, that the feast of Tabernacles, ordained to begin the Fifteenth of Tisri, was ordained in token of God's defence of the people in the cloud in the wilderness, which signified the dwelling of the word of God in the nature of man. And whereas he was borne the day of preparing the boughs, and then baptised; and at the feast of Tabernacles proclaimed himself, that all should come to him that thirsted to have waters of life out of the rock: this being not understood in the feast of Tabernacles, the people now perform that which was to be done in bearing the boughs: they cried Hosanna, whereof those boughs were called Hosanna, so that in Hosanna to the Son of David, they mean thus much: these boughs we bear in the honour of the Son of David. jesus bewaileth jerusalem, because it did not see those things that touched the the peace of it: and showeth how it shall no more be jerusalem, but jebus, that is, trodden under foot: for now Melchisedech under whom it was first called Salem, is to be acknowledged a figure of the Lord. Now Isaac offered, not offered, is known, whereof he was a figure which Isaac gave Abraham occasion to augment that name Salem, with jire before Salem, where the Lord will provide for everlasting peace. 3960. jesus Christ the King, the most holy, is betrayed by judas Iscarioth, that is, which falleth away for reward. CHrist is crucified according to Daniel 9 Pontius Pilate being then Lieutenant of jury for Tiberius Caesar then Emperor of Rome, after that he had preached three years and a half. For comparison with this three years and an half, you have Elias in praying it might not rain, and it reigned not in three years and six months. Our Saviour Christ in the Gospel remembreth this Story, when he maketh comparison with his coming to the jews, with that of Elias. In the days of Elias, saith Christ, many widows were in Israel, when the heavens were shut three years and six Months, but unto none was Elias sent save unto the widow of Sarepta. Further, the jews under Antiochus Epiphanes had the like story of three years and six months, when the Idol was set in the Temple of God. Moses laid down a law, that when they came into the Land, what tree they planted good for meat, they should the three first years hold it unclean, and those three years they should not eat the fruit thereof. So Christ in the Gospel handleth it thus in a parable: A man had a figtree planted in his Vineyard, and finding no fruit thereon, he said to the dresser of this Vineyard, Behold these three years have I come, and sought fruit, but I find none: cut it down, why keepeth it the ground barren? and he answered, Lord, let it alone this year, till I dig it round about, and dung it, and if then it bear not fruit, you shall cut it down. We have the like comparison of three years and an half in the Revelation. For all the persecution under the Roman Emperors being about three hundred years, is alluded to this time of Christ's preaching being called forty and two Months, which makes three years and six months. The Papists upon this dream, that Antichrist when he comes shall reign but three years and a half, and therefore the Pope cannot be Antichrist, seeing he hath reigned many hundred years. But to what purpose should the holy spirit speak of him so long before, if his tyranny should be of no longer continuance? Besides, seeing by the two and forty months which are the same in account with One thousand, three hundred, and sixty days, the whole time of the tyranny executed by the profane Emperors is meant. It must needs be, that the Pope's government which cometh up in their stead, must be signified by One thousand, three hundred, and sixty days. 236. To this Carthusianus and Beda expound this time of One thousand, three hundred, and sixty days, to comprehend the whole continuance of the preaching of the Gospel to the end of the world. This their own side use for an exposition: and seeing it is true, we embrace it. It is further to be demanded of them, how it can be possible that the Antichrist should be able in three years and a half to subdue all the world? Before Christ, this time was spoken in proper terms: but since, in a metaphor, because there ensueth the like dealings. The Two and thirty and a half, are the years of Christ's government upon the earth, and have comparison with David's two and thirty years, and six months government in jerusalem. 70. This seventy, is to show that this is the last Seven of the 70 Sevens, or Four hundred and ninety years expressed, Dan. 9 wherein Christ should end the sacrifice and oblation. 490. The Fifty, is to show that it is the last jubilee of the eight & twenty. His humility, his life, his death, the cause and manner of his death, was told before by the Prophets. In Esay, jeremy, and Daniel. In Esay 53. it is said of him. Who will believe our report? and to whom is the arm of the Lord revealed? he hath neither form nor beauty: when we shall see him, there shall be no form that we should desire him. He is despised and rejected of men, he is a man full of sorrows, and hath experience of infirmities. He was despised, and we esteemed him not; Surely he hath borne our infirmities, and carried our sorrows: yet we did judge him as plagued, and smitten of God, and humbled; but he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. He was oppressed and afflicted, yet did he not open his mouth. He is brought as a sheep to the slaughter, and as a sheep before his shearer is dumb, so he openeth not his mouth. He was taken out of prison, and from judgement, and who will declare his age? for he was cut out of the land of the living, for the transgression of my people was he plagued. And he made his grave with the wicked, and with the rich in his death, though he had done no wickedness, neither was any deceit in his mouth. By his knowledge shall he justify many, for he shall bear their iniquities. He was counted with the transgressors, and he bore the sin of many, and prayed for the transgressors. And again he saith, Esay 50. I gave my back unto the smiters, and my cheeks to the nippers: I hid not my face from shame and spitting. And again Psal. 22. As for me I am a worm, and no man, a very scorn of men, and the outcast of the people. All they that see me laugh me to scorn, they shoot out their lips, and shake their heads, saying, He trusted in God, that he would deliver him, let him deliver him if he will have him. Many Oxen are come about me, fat Bulls of Basan enclose me in on every side: they gape upon me with their mouths, as it were a ramping and roaring Lion. I am powered out like water, and all my bones are out of joint, my heart also in the midst of me is even like melting wax. They pierced my hands and my feet, I may tell all my bones, they stand staring and looking upon me. They part my garments among them, and cast lots upon my vesture. Yea, the very abjects came together against me unawares, making mows at me and ceased not. With the flatterers were busy mockers, which gnashed upon me with their teeth, they gaped on me with their mouths, and said, Fie on thee, fie on thee, we saw it with our eyes. They that sit in the gate speak against me, and the drunkards make song; upon me, they gave me gall to eat, and when I was thirsty, they gave me vinegar to drink: they persecute him whom thou hast smitten, and they talk how they may vex him whom thou hast wounded. Thou hast laid me in the lowest pit in a place of darkness, and in the deep. This text the jews have striven with great malice to corrupt: for in stead of Caru, that is to say, they pierced; the jews will needs read Caari, that is, as a Lion: but the Massorets who registered the number of the words and letters in the Bible, do testify, that in all good copies it is written, Caru, they pierce: Also the seventy Interpreters have translated into greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They pierced my hands, etc. Also the Prophet Zacharie saith, I will power out the spirit of grace, and mercy upon the house of David, and upon the Inhabitants of jerusalem, and they shall look unto me whom they pierced. Christ suffered at Easter, to end the ceremony of the paschal Lamb. For now the true Lamb of God, which taketh away the sins of the world, is offered up for us. As of the paschal Lamb no bone was broken; so of Christ the immaculate Lamb no bone was broken. As the red Cow in Moses accompanied with all the people was conveyed out of the host, and burned with the camp; so also was jesus led out of the City accompanied by the people, and crucified without the City. He went over the brook Kedron, the way that David fled from Absalon. He went into a garden to pray to recover Adam's fall in the garden. He suffered on friday being the jews sixth day, the day wherein Adam was created. He suffered at noon, the time when Adam disobeyed. He suffered on the cross, to take the curse upon him. He openeth Paradise to the poor thief, out of which Adam that day was driven. Two thieves were crucified with him, and he was reckoned among the wicked, as Esay forespoke, Esay 53. General darkness at his death was over all the world from the sixth hour until the ninth hour. Adam's soul was in darkness, hiding himself from the presence of God from the sixth hour until the ninth hour. At the ninth hour he called on God, whose voice Adam could not abide. As joseph buried his Father jacob; so now joseph burieth Christ the true jacob. After three days and three nights, he riseth again, as jonas after three days and three nights was delivered out of the Whale's belly. After his resurrection, he appeareth twelve times, as josua sent twelve to view the Land of Canaan. He walked on the earth forty days, as josua viewed the Land forty days. On the Fiftieth day he sendeth the holy Ghost upon the Apostles: so after eating the Lamb, on the Fifty day the Law was given. Now Christ the courageous white horse shineth, and his Kingdom is established, and Satan is bound for a thousand years. For the preaching of Christ, and his Apostles hath opened the eyes of some of all the Gentiles in the world, whereby the power of Satan is weakened, and the rage of the cruel Horns of the beast of Rome, that is, the tyranny of the persecuting Emperors Nero, Domitian, and the rest plagued by the hand of God. Plagues of blood, famine, and pestilence, resembled by horses, red, black, and lean, the great beast also having one head cut off, lieth dead until the end of the thousand years, and the gracious Gospel of Christ flourishing in japhets' borders, (these be the ends of the earth) seems house not regarding the peace of jerusalem, japhets' Sons are persuaded to come to his tents to fetch precious stones from Zion to lay the foundation of the spiritual Salem, to perform the blessing of Noah, Gen. 10. And God will persuade japhet to dwell in the tents of Sem. The earthly jerusalem is now destroyed by the Romans, under whom Christ was crucified, called in Dan. 9 the abomination of desolation; whose City, in respect of their impieties, is called Ap. 11. a spiritual Sodom, & Egypt; and therefore unto john figured by one monstrous beast having seven heads, and ten horns, answerable to the number of the heads and horns of daniel's four beasts; one of whose heads Constantine the great cutteth off by removing the imperial seat of the Roman Empire to Constantinople, which he called new Rome, so that the beast lay wounded about three hundred years, one while being overcome by Vandals, another while by Lumbards', another while by Germans, one while by one, and another while by another: and withal such plagues lighted upon the afflicters of the Church of God, that they in effect desired the mountains to fall upon and cover them. Thus it was of no glory until the end of the thousand years, than Satan is let loose, and suffered to go roaring about to deceive the hearts of the people, seeking like a ramping and a roaring Lion whom he might devour, and he putteth life into this dead beast, having power given him from God, Revel. 13. And he spoke as did the Dragon, and he did all that the first beast could do in his presence, and he caused the earth with them that dwell therein, to worship the first beast, whose deadly wound was healed, and he did great wonders, so that he made fire to come down from heaven in the sight of men, and deceived them that dwelled on the earth, by the means of those signs which he had power to do in the sight of the beast, saying to them that dwell on the earth, that they should make an image unto the beast, which had the wound of a sword, and did live. And he had power to give a spirit unto the image of the beast, and that the image of the beast should speak, and should cause that as many as would not worship the image of the beast, should be killed. And he caused all both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: or the number of his name. Here is wit, let him that hath wisdom count the number of the beast, for it is the number of a man, and his number is six hundred, threescore, and six. When Gregory the seventh forbiddeth marriages, who taketh upon him not the form of the former beast and horns, but the shape of a Lamb with two horns pretending all holiness, of whom Christ forbade long before to take heed, saying, Mat. 7. Take heed of such as come in sheep's clothing, and say, here is Christ, and there is Christ, and to colour this Religion to be good, they strengthen the throne of Satan, they erect houses for devout persons, patterns (as they say) of chastity, good life, and all virtue, sequestering themselves from the glory of the world, whom the holy Ghost compareth in Ap. 8. to Locusts, that is, monstrous Serpents sprung from the seed of that old serpent Satan the Devil, and are described to have faces like men, to show that they should be but private men; hair like women, signifying that they should remain in cloisters, and secret places, as women; and crowns upon their heads, declaring their imperiousness: and wings like the wheels of chariots prepared for war, their speediness to bloodshed, and tails like Scorpions, out of the which proceeedeth poison to fill the cup of the strumpet which sitteth upon the scarlet coloured beast, out of the which the Princes of the earth do drink, and are drunk with the abomination of her fornications. These are, as we call them, Abbots, Monks, and Friars, and Nuns, which like Locusts destroy the fruits of the earth, living by the sweat of other men's labours, who receive wages of the beast and the false prophet, bearing his mark in their foreheads, whose name is Abad●on, that is, Destruction. He is also called Antichrist, that is, contrary to Christ's figured before Christ's birth in Antiochus the vild, the little horn: who profaned the Temple of God, erecting the Idol of iovis Olympi in the temple of God, changing the laws that Moses gave, speaking presumptuous words against the God of gods, and exalting himself above all that is called God. But he went to Geheana. So shall the Antichrist and the beast be destroyed, according to Numbers 24, but he shall perish in the end, because he profaneth the temple of God, changing times and seasons, forbidding marriages, sitting in the temple, exalting himself above all, that is, called God, speaking blasphemously, I am God upon earth, persuading Gog and Magog the four quarters of the earth to go fight for the holy Cross at jerusalem, for which there were nine mischievous voyages made, to the great bloodshed of many. And as his mischievous pranks were figured in Antiochus: so the time of his government which shall be to the end of the world, was in Antiochus likewise figured One thousand, two hundred and sixty days, two and forty months, a time, two times, and half a time. Unto this proper time of three years and a half of Antiochus rage, is the whole time of the rage of the Antiochian Antichrist alluded, as Beda and divers godly men do expound the place, the story compelling them so to understand it. And power was given to him over all kindreds, and people, and tongues, and nations; and all that dwelled on the earth worshipped him, whose names are not written in the book of life, of the Lamb which was killed from the beginning of the world, which Lamb only was found worthy to open the book and the Seals. Ap. 5. & 6. Unto whom thousand thousands cried with a loud voice, saying. Worthy is the Lamb that was killed, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing: who standing upon mount Zion, had with him One hundred forty and four thousand, having his name and his father's name written in their foreheads: and they sang the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works Lord God Almighty, just and true are thy ways, thou King of Saints. Who shall not fear, O Lord, and glorify thy name? For thou only art holy, and all Gentiles shall come and worship before thee: for thy judgements are made manifest. Ap. 17. & 18. Chapters. Where the woman, that maketh drunk with her fornications the Kings of the earth, with her beastly corporation, is said to go into perdition; whose destruction was figured in the fall of Babylon, and in the destruction of Tyrus; in Iere. 51. & Ezech. 27. For the Gospel of salvation appearing again in the world, men fall away from the throne and the beast, so that Kings eat his flesh in denying his power, and refusing to bear his mark; whereat both Heavens, and holy Apostles, and Prophets rejoice, saying, Halleluiah; Salvation, and glory, and honour, and power, be ascribed to the Lord our God, for true and righteous are his judgements: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants of her hand. And again they said, Halleluiah, and smoke rose up for evermore. And the Heavens opened, and behold, A white Horse, and he that sat upon him was faithful, and true, and in righteousness doth he judge and make battle: his eyes were as a flame of fire, and on his head were many crowns, and he had a name written, that no man knew but he himself, and he was clothed in a vesture dipped in blood, and his name is called, The Word of God: and he hath on his vesture, and on his thigh a name written, King of Kings, and Lord of Lords: and the beast, and the Kings of the earth, and their warriors gathered together to make battle against him that sat on the Horse, and against his soldiers, and the beast was taken & with him that false Prophet, that is to say the Popes or Antichrist, that wrought miracles before him, with which he deceived them that received the beasts mark, (that is, the Pope's Bulls,) and them that worshipped his image. These both shallbe cast into a lake of fire burning with brimstone. He that testifieth these things, saith: be it I come quickly, Amen. Even so come Lord jesus. FINIS.