Job afflicted 
Take my brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction and of patience.  
Behold, we count them happy which endure. ye have heard of the patience of Job, etc.  James. 5.10.11.  

THE HOLY LIVES OF GOD'S PROPHETS.  
By J. H.  
LONDON, Printed for Wil: Hope at the blue Anchor on the North side of the Royal Exchange. 1654.   

To his worthily much Honoured Kinsman, George Smith, Esq  
Most worthy SIR,  
Such and so extraordinary are your Favours, and so freely conferred upon me, that I must needs acknowledge I am in a strict manner obliged to all opportunities of humble Gratitude. Whereupon (not without some praemeditation) I have thought sit to take this, and have adventured to publish to the world the Lives of these HOLY MEN under your Patronage, who indeed for a kind of sympathy between you and them, do the rather own you for their Patron: For if you please but seriously to peruse them, you may in many things read yourself, and find wherein you have made them the pious Precedents of your own good Works. Of those, as you well know, myself have had no little experience, a Theme too on which I might well enlarge myself; but indeed such is my unhappiness, I want those abilities, either by more excellent Art of Language to express them, or any other way of service or respects to testify sufficient thankfulness. What need I then add more, seeing this little already said, though but mean, and according to my duty, is I am confident above your expectation, so little do you delight in the resitall of your kindnesses, or desire they should be thus brought to your Remembrance: your expectations as in a suitableness to your Christian Virtues, await higher Rewards with those Pious Men before mentioned, that as you have endeavoured to imitate their Lives so you may also partake with them in their Eternal Happiness; for the fruition whereof, he shall daily pray, who in all duty subscribes himself, Sir,  
Yours most humbly observant, J. H.   

Of the Lives and Noble Acts of God's Prophets.  

The Life of the Prophet JOB.  

CHAPTER I.  

Section 1.  
THe Prophet Job, who was also called Jobad, as the seventy Interpreters relate in the end of the Book of Job, or that book which is writ concerning Job, was head of the fifth Family from Abraham, as the same Interpreters deliver in the same place. For Abraham begat Isaac, Isaac Esau, Esau Zara of his wife Basemath the daughter of Ishmael, Zara Jobad, who also is Job.   

Sect. 2.  
This man although he lived amongst wicked and lewd people, and dwelled in that Country called A●…sotis, or Hus, in the borders of Idumaea, yet was he not infected with any vice or lewdness from them, but even from his childhood he eschewed vice and followed virtue with that resolution of spirit, that he would never do otherwise than he ought, even when he had lost all those things which money esteem most dear, his Fotranes, and Children, and his whole body was so pestered with sores, that his very friends could not endure to look upon him: which things because they be so excellent, and make for his greater commendation than if he had moderately behaved himself only in prosperity; I resolve to declare all severally, that all men in adversity and misery may have a notable example set before them of this man.   

Sect. 3.  
And because it is no great matter of praise, nor any such rare virtue for a man to lose but an indifferent Estate, and to bear out that misfortune gallantly, we must understand this, that job was no mean person, nor one that had but a poor or slender Fortune, for he was the second King of the Land of Edom, inasmuch as he succeeded in the room of Bela, or Balach the first King; And he was very rich for those times, wherein men's wealth consisted much in flocks and herds; it is therefore recorded in the Scriptures, which mention that he was a wealthy person, how that he had seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, and five hundred she Asses, and a very great Family. Now before I tell by what means all these things were taken from him, and with what mind he bore the loss of them, I will relate how he demeaned himself in his prosperity.   

Sect. 4.  
Though he was a King and a Prince, as I have said, and one that had such a great Estate, yet did he never misuse his Sovereignty or Authority to the injury of his Friends or Strangers, like a proud man, nor his goods to the satisfying of his lusts; for in judgement he decided matters with such equity, that when he went to the Gate of the City, and had his seat prepared him in the Court, 
The Courts were kept in the Gates of the Cities.  all that heard and saw him (forasmuch as the Aged stood up to him, and the Princes and Nobles forbore, out of reverence, to speak in his presence) thought him happy, and gave witness to him that he delivered the poor which cried, and the fatherless which had none to help them; the Cause which he understood not he searched out diligently, lest, if he should have passed sentence whilst the cause was unknown, he might both have done wrong to another man, and dishonour to himself.   

Sect. 5.  
And how he behaved himself towards his equals or betters, either in Suits and Controversies which he had with them, or in other deal, we may hence conceive, in that he never refused a trial with his man or maid servant, if at any time they would go to law with him; besides, in his whole life he was so full of liberality and pity, which had grown up with him from his infancy, that he never eat a piece of bread alone without the fatherless; he never denied poor people what they requested; he never wearied out the people with delays; he never saw men perish for lack of clothing, or any poor man to be without a covering: Lastly, he never suffered a stranger to tarry without doors, but was willing to have his house lie always open to the traveller, so that he was an eye to the blind, a foot to to the lame & a father to the poor; which though they be great matters, yet shall we cease to wonder at them, if we do but consider that contempt of riches which was in him. For he neither placed his strength, or confidence and hope in gold, nor did he rejoice in much wealth when he had got it.   

Sect. 6.  
Let me now set forth his other virtues; He did not love his friends only, but his foes also, and enemies so, as that he never rejoiced at their adversity, he never spoke against them, he was so modest and chaste, that if ever woman had deceived his heart, or if ever he had laid wait at his neighhours door, he did not refuse that his wife should be false to his bed. ch. 31. And of such integrity of heart, such innocency of life, and of such an even behaviour was he towards all men, that if ever he had stepped aside out of the way, or had ever seen that which was another's, so as to desire it, or had taken any thing from any body, he did wish, that what he sowed might become other men's, and that his family might come to ruin. And these things he wished; or, rather he propounded this condition to them, that would tax him of any injustice, not in his youth or middle age, or in his prosperity, but now that he was aged and in his adversity, wherein men that are spiteful devise many things, because now they need fear no power: Nor did he mean this touching his by past life, and alter his purpose for the remainder, but even as he lay in misery, he professed with a settled resolution, that he would never forgo his innocency of life, that a lie should never enter into his thoughts, nor a wicked word-proceed out of his mouth, whilst breath was in him, and thus did he carry himself toward his neighbours. Now must we relate how he behaved himself towards God.   

Sect. 7.  
Amidst so much and so great prosperity, which is often wont to turn rich and potent persons from God's fear, worship and service, he never worshipped the Sun, Moon and Stars, as they used to do, with whom, and amongst whom he lived; but the only and true God, with so great devotion, that when he married an Arabian Wife, by whom he had seven sons and three daughters, and his sons having invited their sisters, did feast one another every one his day; he fearing lest they might have sinned against God in any thing, or cursed him in their heart, was wont when the days were gone about, to send for them, and sanctify them, and early in the morning to offer burnt offerings according to their number.   

Sect. 8  
It may now in order seem requisite that we speak concerning the miseries into which God suffered him to fall (not for his wickedness, but to prove his patience, and to manifest it to others, and set it abroad to be imitated) so great miseries, as scarce any man is able to imagine them. Satan indeed bare such hatred towards him, and was so blind with a desire to do him harm, that he would not believe God, when he bare testimony to innocency, virtue and religion, but having extenuated these his so great virtues, as though they were not true, but practised merely for the times sake; that is, because of prosperity, he said, that God himself should at last prove it to be so; If the wealth wherein Job abounded, might be violently taken from him, and he of a happy man become miserable: God who had known and tried the manliness and valour of his Champion, gave Satan power to take away his goods by force, and kill his children. He having this leave given him, instantly stirred up the Sabaeans; that when the eldest of Jobs children entertained the rest at a dinner, having made an inroad, they took away the Oxen ploughing, and all the she Asses in the fields, and slew all the herdsmen, except one who came to bring him news of that calamity; whom when he was hearing, another cometh suddenly in who told him that the sheep were burnt up with lightning, and the servants consumed with the fire; who whilst he was yet speaking, there came in another who brought news that the Camels were all taken away by the Chaldeans, and the servants all slain but himself; and he had not made an end of speaking when a fourth brought him heavier news than the former, touching the death of all his children, who when they were eating and drinking in their eldest brothers house, were slain with the fall of it; what do we think that Job did or said among so many and so great and so crowding calamities, or, with what mind he endured them? he underwent them with a constant spirit, prostrating himself upon the ground, with his garments rend, and his head shaved he worshipped God, and with great constancy said, Naked came I out of my Mother's womb, and naked shall I return thither; the Lord, hath given, the Lord hath taken away; blessed be the name of the Lord. This is a gallant example, and remarkable to posterity, of a manly and patiented Spirit: but that which followeth, is fare more excellent and glorious.   

Sect. 9  
Satan, who had done all these mischiefs to Job, was not content (for he thought that he might been driven from his stability of Spirit, by some miseries, and so might possibly be overcome) but procured far more grievous) for when God had asked him (after his brags, that he had gone about the world) whether he had considered his servant Job, an honest and religious man, and one that retained his innocency; whom notwithstanding at his motion, he had made very miserable without cause: He answered according to his malice, which cannot be satisfied but in destruction, that a man is wont to part with another man's skin for his own, and his own means to preserve his life, which seeing Job had done in his goods and children, it was not to be accounted as any great commendation for him, or wonder, if he had not denied God and cursed him. But if he would but touch his body with a disease, then at last he should hear him curse him to his face. God, who knew that his champion would not be overcome by bodily harms, but that he would foil his adversary, yielded his body to the Devils will, forbidding him to attempt any thing either against his mind, which is at his own liberty, or against his life. He having received this power, presently infected and vexed Jobs whole body with such boyles, that no part of him remained sound. It is worth our labour to consider and take notice of what he did or said in the calamity.   

Sect. 10  
As soon as he felt the evil, like a man repulsed from his City and home, he sat him down upon a dunghill, and scraped off the filthy matter with a potsherd: now his wife, which alone seemed to have been left him of so great a family to comfort him, when she perceived him suffer this extreme calamity with such steadfastness of mind, not imputing this to his valour, but a stupidity, and senseless dulness, she chid him, because he yet retained his integrity, and advised him to curse God and die, or, as others interpret, to desire humbly of God that he might die, and not linger any longger. He, who had litted himself to endure adversities with a manly courage, Did mildly, she had spoken like one of the foolish women, for they had received good things from God, why should they not endure evil: Which word if we should make use of in the like case, we should not be so nice and effeminate, nor should we so cry out against God's providence; and indeed there is no question but that saying of his wife did increase his sorrow. For when we are in grief and misery, if they who should comfort us, I do not say forgo their duty by leaving it undone, but do or say something not agreeable to what they ought, then truly, than I say, by this very thing the former grief is increased.   

Sect. 11.  
But his three friends, Eliphaz the King of Theman, Baldad King of the Suhites, and Sophar King of the Naamathites, did more mightily set it on; for when they having received the news of that so great a calamity, had come very long journeys together to comfort him at a day appointed, from the place which they had agreed upon for their common setting forth, and having beheld him afar off, so sore afflicted, did not at the first know him, afterwards coming nearer, had lift up their voices and wept, and having their garments rend, had sprinkled dust upon their heads to express, their sorrow, and had sat with him seven days and seven nights, and were not able to bring out a word, for the grief which they saw him suffer. Yet when he had begun to speak, and they answering by turns, or discoursing, had first objected that what he suffered, he suffered for his wickedness; moreover they termed him audacious and ●…ash that would compare himself with God, and abide the trial with him: Lastly, they said he was presumptuous, because he spoke of himself, and ascribed so great virtues to himself, which they said might be found to be either none or false, by the things which he did endure: He again for his part, did refute their opinion with such weighty sentences, telling them that they which were come to comfort him and case his sorrow, did seem heavier than s●nd unto him. They having nothing to say, at last held their peace, and said not one word more: But when they held their peace, Elihu partly excused Job, and took his part, and partly he accused him.   

Sect. 12.  
Which judgement of theirs concerning Job, God two ways shown how much it displeased him: first in that he said he did not punish him for his wickedness, but that he might get glory by conquering Satan, and besides in that he rebuked Eliphaz the King of Theman, because he had not spoken right, as Job, and for that reason to make satisfaction for their wickedness, he and his two companions should take seven bullocks and seven rams, and go to Job, whom he would accept, praying to him for them, when they had offered sacrifice: Which when they and Job had done, God being moved by Jobs prayers pardoned them. In which thing, both the love and charity of Job appeared, who prayed for them, that thought badly of him, and spoke against him: and his exceeding great renown, who being contemned not only by strangers, but also by his friends, was accounted worthy with whom God would enter into discourse.   

Sect. 13.  
Nor did such a sufferance and patience procure him this credit alone, but all things which Satan (by God's permission) had taken singly from him, were restored double to him, Sheep, Camels, yokes of Oxen, and she Asses, he lived also after these miseries, a hundred and fifty years, happy and prosperous, and begat seven sons and three daughters. In which doubled plenty and abundance of things, he was not proud or rigorous against them that had neglected and scorned him in adversity, deeming them unworthy to come at him or to speak with him, or to ask him how he did, or objecting their omission of what they should have done, or threatening that he would be revenged of their injuries, but retaining still his gentle behaviour, he courteously entertained his brothers and sisters, his kindred and all them that were known to him upon any occasion as they came to him, (when they knew that all things were changed to him sort be better) and received small presents from them, from every one a Sheep, and one golden ear-ring, which then he might have been without; but he received them lest he might seem to be pult up with prosperity and slight them.   

Sect. 14.  
The discourse which he had with his friends, because it is written in the book entitled by his name; I need not set it down in this. It will be enough but to conceive this, that he made it for the most part concerning the miseries of man's life, concerning the providence and power of God, concerning his former life, how excellently and devoutly he had spent it, concerning the punishments of the wicked, concerning the rewards and glory of the Godly, he prophesied many things touching the general resurrection of men's bodies: which part of his discourse hath especially moved me, that reckoning him amongst the number of the Prophets, I should write his life, amongst the lives of the Prophets. Which I have therefore placed the first, because he was many ages before the rest.     

The life of the Prophet Samuel.  

CHAP. II.  

Section I.  
SAmuell the Seer or Prophet, was the son of Elkanah and Hannah his Wife. Elkanah having two Wives, a thing which was then lawful, Hannah and Peninnah: Peninnah which had borne children, reproached Hannah because she was barren. Hannah who was ignorant of God's purpose, being much moved with the taunts and bitter speechees of her adversary, burst out into tears, nor did she eat year by year at those set times, wherein Elkanah with his Wives and children went ordinarily from his house, from mount Ephraim, to Worship and Sacrifice in Shil●, where the Ark of God was placed, Sam. 5. He having sound out the ground of Hannah's grief and sadness, begun to comfort her saying, that he was better to her then ten children; now though she felt so much oase of her grief by this comfort her Husband gave her, that she fell to meat, yet, knowing it was God alone that could fully release her of her sorrow, making a vow with tears, she besought him within herself, that he would please to look upon her and vouchsafe her a Son, whom she would devote his servant all the days of his life. Haeli (who because he saw her moving the lips and did not hear her voice, thought that she was drunk) partly rebuked her, and partly admonished her to put away the wine wherewith sh●e was overtaken; whereas she denied that she had drank any wine to that time of the day, for that, she poor woman, made her prayer unto God with a sorrowful Spirit. Now when Haeli having blessed her had so sent her away, as that she might obtain what she desired and asked, they both, having worshipped God, returned home; and a little while after, Hannah by God's blessing conceived and brought forth this Samuel, whose life we writ.   

Sect. 2.  
Some three years after, when he was weaned, she both remembering the vow wherewith she had engaged herself, and the benefit she had received from God, presented him to God with solemn sacrifices, and told Haeli that she was the Woman, which had lately besought God for that Son, and that therefore she would lend him to God; nor did she only consecrate the child to God, but also she gave him many thanks, and extolled him exceedingly with true praise, and having left the child to minister before the Lord, she returned home with her Husband. There samuel's Ministry became so acceptable to God, that he called him to the office of divining and foretelling things to come, which we call Prophesy, even from the beginning of his childhood, after this manner.   

Sect. 3.  
Haeli the Priest, because he was old, had made his two sons, Ophni and Phinees, Priests, which office then had the chief power and sovereignty amongst the Jews by God's appointment, 1 Sam. 2. They in that office took to themselves, the things that were offered contrary to God's Command, and besides, they used to lie with the women; which when Haeli their Father came to know of, he chid them, but did not correct them for it, ver. 24, 25. Therefore God so disliked and detested his indulgency toward his children, that he let him know by a Prophet, whose name is not written, that it should come to pass that his two sons Ophni and Phinees should die in one day, ver. 34. because he had honoured them more than him, and that he would raise up unto himself a faithful Priest, that should be obedient unto him in every thing he did. samuel's ordination shortly after ensued upon this predication of the Prophet; for when he being but a child, lay asleep in the Temple, somewhat nigh unto Haeli the Priest, God called him thrice, and when being awakened, he thought Haeli had come to call him, he made answer three times, that he was there at hand. Haeli who understood not the matter, sent him three times back again to sleep, but when he perceived the third time that God had called him, he bade him say to God that he was ready to hear, and that he should therefore speak; When Samuel had said so, God rehearsed all those things touching Haeli, which he had foretold him; as I have said already, by a Prophet God gave him no command that he should tell Haeli all those things; but being (as I may say) adjured by him in certain words which had in them the power of an oath, he told him.   

Sect. 4.  
Hereupon a report went fare and wide that Samuel was God's faithful Prophet, and when Haeli died, a little while after, he became moreover Priest and Judge, which was the supreme magistracy amongst the Hebrews. This he discharged with exceeding great integrity by the confession and testimony of all the people. For when, having made a King as they desired, he had given them leave to speak freely, that, if any one would witness, he had taken away any man's Ox or Asle, or had defrauded, or oppressed any one, or had received a bribe from any man, he would make restitution; they all said no, and produced God as a witness of that matter; which speech indeed as it is befitting all that perform any public charge or business, so I would to God they could truly use it with the People's testimony and confession joined thereunto. The same did he show himself in managing and discharging the Priest's Office; for, whereas it belongs to the Priest to offer sacrifice, and to pray unto God for the people: The people ever thought his prayers so acceptable to God, and profitable for themselves, that at the last when he had told them how grievously they had offended God, desiring a King should be given to them, than the people earnestly besought him, that he would pray to God for them, that they might not die; and he having cheered them up with many words, spoke thus, most becoming a Priest. God forbidden that I should sin so fore against him, as that I should cease to pray for you, or to teach you the good and right way. But of these things we must say something severally.   

Sect. 5.  
God indeed, as oft as he perceived his people Israel (having contemned him) to be turned to the worship and service of false Gods, to recall and withdraw them therefrom, was ever wont to provide them enemies that might oppress them, that being constrained, as it were by the smart, and neglecting and despising the service of false gods, they might crave his succour; a thing which I have often evidenced in the Book which I have writ of the lives of the Patriarches. And even for this reason, while Haeli was Priest, God raised the Philistines against them, because they worshipped and retained strange gods, and especially that, that it is called Aslaroth: And they by God's permission, for such a fault, slew thirty thousand foot, and the two sons of Haeli, Ophni and Phinees, the ark of God also being taken, which that it might protect them, they had taken order to have fetched from Silo into the place where they were to fight. But in the twentieth year after the Ark was taken, the Philistines brought it back, by reason of the destruction that came upon them, when they conveyed it into any place of theirs whatsoever. Samuel, who understood the cause of the calamity which they received in the war, told all the people, that if they would all truly and entirely return unto God, they should now take away their strange gods, and Aslaroth from amongst them, and prepare their hearts for God, and worship him alone. For so it should come to pass, that he would deliver them from the malice and power of the Phlistines. Sam. 7. They all yielded to Samuel, and when they had thrown down, and put away their strange gods, in the number of which was Baalim and Aslaroth; they worshipped God only. After this he commanded them all to meet together in Mizpeh, that he might pray to God for them, when they were come thither, they drew water and poured it down before God, and having fasted that day, they confessed openly to God, that they had sinned; as soon as the Phyilistians had heard that the Jews were there assembled, their Lords came against them with a cruel Army, and such a trembling thereupon fell among the Jews, that they presently entreated Samuel, that he would never cease praying for them, till they were saved from the Philistines. He first offered a whole sucking Lamb for a  offering unto God, and then he prayed unto him for Israel, and God heard him openly. For when the Philistines whilst he sacrificed, fell violently upon the Jews, God delivered them, being discomfited with a thunderclap into the power of the Jews to be slain; they were so subdued and scattered with this overthrow, that they durst never after break into the Coasts of Israel whilst Samuel lived. After this, being enforced by misery, that they might make peace with the Jews, they restored the Cities which they had taken.   

Sect. 6.  
These offices he himself executed as long as he could for age; Now when being aged, he could not execute the office of a Judge; he made his sons Joel and Abiah Judges, whereas they did not do as their father had done, but took money and gifts for judging: the lilders of the Jews came to Samuel, and desired, that forasmuch as he was grown ancient, and his sons did not walk in his ways, he would grant and appoint them a King, whom they might make use on for a Judge; that saying displeased Samuel, and therefore he thought it best to advise with God. God bade him do as they had desirod, for that they had not rejected and cast off Samuel, but himself, that he might not rule over them; And he showed him Saul, the son of Kish, whom he should anoint and ordain King, 1 Sam. 10. when he had found him, because he was taller than any man by the shoulders, he bade all the people see, how that none was like him whom God had chosen: and when they had cried God save their new King, verse 24. after he had told them the Law of the Kingdom, and writ it, and laid it up in the Tabernacle, he blessed the people. After this, by recital of God's benefits which they and their fathers had always neglected, he made known to them what a grievous sin they had committed when they asked a King: Which, that they might the better understand, there were thunderclaps heard, rain poured down at his request, as he had told them aforehand it should come to pass; at which so strange and usual a matter being much affrighted, they speak to him that he would beseech God that they might not die, forasmuch as they confessed they had grievously sinned in ask a King. Samuel exhorted them at large to be of good courage and not to fear, 1 Sam 12.3. for that they indeed had sinned exceedingly, yet ought not to forsake God, but serve him with all care & earnestness of Spirit, scorning and neglecting the worship of strange Gods, who seeing they were vain and unprofitable, could not be able to deliver from evil. For thus it should come to pass, that God would not forsake them for his great name, seeing especially he had made it good with an oath, that he would make them his people; but it they should go on to sin, that both they and their King should perish.   

Sect. 7.  
Saul being King, had offered Sacrifices shortly after, contrary to God's command, because Samuel came not within the 7 days, 1 Sam. 13. in which time he had said that he would come, and the Jews slipped away for fear of the huge company of Philistines that came to battle, when as Samuel coming in the mean while rebuked him sharply, and foretold that the end of his Kingdom was at hand, and that in his stead there should succeed a man that should be pleasing to God, ver. 13. A second time as God's Prophet, he told Saul of the end, or downfall of his Kingdom for the very same cause. 1 Sam. 13. The Amalekites had made resistance to the Jews as they came out of Egypt, whose wrongs when God had purposed to revenge by Saul, he sent Samuel to him to charge him, that he should raise a mighty Army, and utterly destroy Amaleck, and all things that belonged to them; But he spated King Agag when he was taken, and reserved the Herds, and the Flocks, and all the things that were of any value; Hereupon God told Samuel that he was displeased, and that he repent that he had made Saul King, who set light by his Commandments, 1 Sam. 15. Upon these words of God, and the thing which Saul had committed, Samuel took such grief that he spent the rest of the night in crying, and praying, and carely in the morning he hasted by long journeys to Saul, whom when he had sound chid, having reckoned up God's benefits towards him, because he had not again observed God, and he on the contrary maintained that he had obeyed him, and the people only had reserved the richest of the spoil that they might offer it to God; he said, that God did not desire sacrifices, but willed rather that men should obey and keep his Commandments, for obedience is better than sacrifice. Therefore he should know and persuade himself thus much, that he had rejected God, and that he also was rejected by God from being King. When Saul confessed that he had sinned against God and him for fear of the people, and entreated him that he would also bear with his fault, and go back with him to worship God, and Samuel said he would not do so, because God had despised him, that he should not now be King over Israel, he caught hold on the skirts of his mantle, as he was going away, with such a force as that it rend; by which passage, as by a token aforehand, Samuel told him that God had rend away his Kingdom and given it to one better than he; when again he confessed that he had sinned, and entreated Samuel that he would do him honour in the sight of the Princes, and of his people, and that he would return with him, that he might worship God, he followed him and cut in pieces King Agag, who was a corpulent man, with these words, As thy sword hath made mothers childless, so shall thy mother be childless amongst women.   

Sect. 8.  
After that Samuel went to his house in Ramath, neither did he from that day forward see Saul, whose chance and misfortune nevertheless he was sorry for. 1 Sam. 16. God rebuked him when he sorrowed, and asked how long he would mourn for him whom he had put from his Kingdom; And therefore he should fill a horn with oil that he might send him to Jesse the Bethlehemite, whose Son he had chosen King; when he asked how he could go but he should be quickly killed by Saul when he knew it, he shown a way and a means how he might easily avoid his fury. Thus at the last, being very confident, he went diligently and dutifully to execute what God had commanded him, and he anointed David King, whom God had manifested and showed to him.   

Sect. 9  
Samuel after all these famous and holy performances, died in a good old age at his own house in Ramath, 1 Sam, 25. which when the Jews knew of, they all met and mourned for him, and buried him there; if we follow the Scries of those things which are written in the first book of the Kings, he will seem to have died before saul's death, and the beginning of David's Reign, or his taking upon him the Government and Kingly Office; but if we respect those things which are written in the first booko of the Chronicles, how that David and Samuel the Seer, that is, the Prophet, chose two hundred and twelve Porters which are there reckoned, a thing which doth not seem to ha' have been done whilst Saul was living, he did not die till after saul's death.     

Nathan the Prophet.  

CHAP. III.  

Section. 1  
NAthan was Prophet, when David was King, of the kindred of Thot, as Epiphanius saith, who who also writeth that he was a man of Gabath, and that he knew beforehand that grievous sin which David was to commit with Bersheba, and that as he came a long journey to keep the King from such an evil act, he was hindered by a villain, who had slain a man, whom when he found lying naked upon the ground, he tarried there to bury him, lest he should be eaten up of wild Beasts, and that he knew that very same night that David committed that foul Act, and that therefore he went back with sorrow to Gabath, and that as soon as ever David had killed Vriah the Husband of Bershebah, God sent him to him to reprove him: And this is that which Epiphanius writeth concerning Nathan. Now will I tell what is writ of him in the Scriptures.   

S. 2.  
King David had taken order, that the ark of God should be brought with exceeding Pomp and reverence; all sorts of Musical instruments being made use of, and 3000 chosen men made to attend it first to the House of Obed-Edom, because of the sudden death of Vzza who had touched it, 2 Sam. 6: and after to his own house; when he perceived that all things went well with Obed-Edom for the Arkes sake. A little while after he conceiving it unfit for him to dwell in houses of Cedar, and the Ark in skins, viz. in the Tabernacle, he asked Nathan his advice, and told him the thing; Nathan at the first, who yet knew not God's intent, thought that he might do what he was resolved, as touching that matter. The night following, God commanded him to go to David and tell him that he should not build the House which he had in his thoughts, but his son, whose Throne he would establish, after his decease: which when Nathan had told him, he sorbare the work which he had resolved to do, and gave God hoarty thanks, as he was bound, for his especial favour towards him.   

Sect. 3.  
A second time God sent him to David, in a case altogether differing from this; for when he, having committed adultery with Bersheba, had ordered that Urias her Husband should be slain in the battle, God did by Nathan tell him in this Parable the heinousness of his crime so home, that he not understanding the drift of it, condemned himself before he was ware. Nathan at God's bidding told him, that there were two men in one City, whereof he that was rich, and had store of Sheep and Oxen, had taken from a poor man a Sheep, which was all he had, and had set it before a stranger to eat, and that he was come to him, to know what judgement he would have to be passed upon him. David being moved with anger towards him, who as he thought had done this, said, he deserved to die, and be made to restore : Nathan affirmed him to be the man, because he had taken * Bersheba [* Bathshebah] whom he had defiled to Wife, and had killed Urias her Husband, and that therefore evil should never departed from his House: And he foretold all those evils and adversities which befell him shortly after. Then at the last, David confessed that he had grievously sinned against the Lord; which Repentance of his, God knowing to be true, he bad Nathan tell him, that for that reason his sin was put away, and that he should not die; but the child which should be borne to him, because the enemies being moved by this his wickedness, did speak evil of God and dishonour him: which when Nathan had spoken, he went home, and all those things which he had foretold, fell out accordingly.   

Sect. 4.  
David was very aged, insomuch, as when he was covered with , he could get no heat, 1 Kin. 1. Adonijah his son by Haggith, who by this concluded that his Father could not live long, had, unknown to him, seized on the Kingdom, nor did his Father blamed him when he knew it; yet Nathan would not side with him, and therefore he persuaded Bathsheba, Solomon's Mother, that if she would take order for her, or her Son's safety, she should go to the King, and put him in mind, that it was Adonijah, who whilst he was alive, and whether he would or no, had usurped the Kingdom; whereas he had sworn that Solomon should succeed him, and he promised her that he would come in the interim, and help her out with what she had begun to say, she being first let in, acquainted the King with matters to that purpose; when withal news is brought to the King, that Nathan is there, he coming in, doth aggravate the heinousness of the matter at large, and giveth his judgement that Solomon should rather be preferred as he had heard him say. Which when it liked the King, again, he gave order to Nathan and Zadock the Priest, and other three, that they should set Solomon upon his Mule and bring him to Gihen, and that there Zadock should him with oil; which thing was done as fast as could be, every man shouting, God save the King. And these things are all that I have found concerning his life; now, he died very ancient, and was buried in Gabath, his own Country, as Epiphanius writeth.     

Gad the Prophet.  

CHAP. FOUR  

Section 1.  
THE Prophet Gad had bestowed upon him, and discharged the Office of a Prophet at the same time almost that Nathan. Although I find that God sent him to David once before Nathan; for when David flying from saul's sight to avoid present death, was come to Achish King of the Gothites, and he lied neglected him, seeing he counterfeited himself mad, to preserve himself. And eseiping thence into the Camp of Adullam, was chosen the Commander over five hundred men, that were indebted, and going thence into Maspha, which was under the Authority and power of the King of Moab, had entreated the King, that he would suffer his Father and Mother to abide with him, till he knew what God would do for him, which when he had obtained he might remain in the hold. This Prophet God, his opinion was, that he ought to go thence, and come into that part of Judea, which at the dividing fell to Judah and his posterity: whose advice and command (or Gods rather) he obeyed, and betook himself into the Forest of Haveth.   

Sect. 2.  
Another time God sent him to David; David had given order that joab the Captain of the Host should number all his Subjects that could bear Arms, in which when he found he had offended God by putting him upon this service, both acknowledged that he had done amiss, and besought God that he would remove his sin; when he was got up very timely God sent the Prophet Gad (who, as it is written, did use to prophesy of all things to David) that he might offer the choice of three things, either of seven year's famine in his own Dominion, or to fly before his enemies who should pursue him for three months together, or at least the Pestilemce for three days in his Kingdom; which when he had told him, he desired him to make answer which of those three he would rather have, that he might bear word back again to him that had sent him; when he had made choice of the Pestilence, saying, that he had rather fall into the hands of God than of men, because God was very merciful, threescore and ten thousand men died within the time limited. God caused him to see the Angel destroying and killing, at which time he spoke most like a King; for he said, it was he that had sinned, but they that were sheep and were slain had committed no wickedness, and therefore he besought him that he would turn his hand against him, and against his Father's house; with which words of his God being moved, sent the Prophet Gad unto him to command him to build him an Altar in the sloore of Areana the Jebusite; when, having made an Altar, he had sacrificed to God, both the anger of God ceased and the Plague stayed.     

Ahias, or Athias the Prophet.  

CHAP. V.  

Section 1.  
AHias was a Shilonite, he, as Epiphanius saith, foretold Solomon that it should come to pass that he should sin against God, and that women should withdraw him and turn him away from God. He also, as the same Author writeth, reproved Hieroboam, because he would serve God hypocritically and feignedly if once he should come to the Sovereignty, and he foretold him that he should oppose God with two Calves, and that his seed should be kept in servitude. But we will relate those few things which are mentioned in the Scripture concerning him.   

Sect. 2.  
King Solomon had set Hieroboam the Ephrathite, having observed him to be of a good disposition, over the Tribute of all the Family of joseph. This Ahias being clad with a new garment met him on the way as he came out of Jerusalem, and when he had taken his mantle and rend it in twelve parts, he advised Hieroboam that he would take ten pieces to himself, for that God would divide Solomon's Kingdom and give him ten Tribes, but one Tribe should be left him for David's sake, and that these things should betid to Solomon, because he had worshipped strange Gods, and had not obeyed Gods Commandments, doing like to his Father David. If in his reign, after Solomon was dead, (for he should not rule over the ten Tribes whilst Solomon lived) he would obey God's Commandments, as David had obeyed them, that he would not be wanting to him upon any occasion.   

Sect. 3.  
Now after that Hieroboam was King, when his Son Abia was sick, he remembered what Abias' the Prophet had foretold him, and therefore he gave order to his wife, that, having changed her apparel lest she should be known, she should go to him in Shilo to inquire what should betid the Child; she having provided herself of all things necessary took her journey. But God both made known to Ahias, that could not see for age, that it was Hieroboams wife that came to ask him about her Son, and told him what he should say, therefore ho called her by her name as she came in, and chid her much because she came in a disguise; he also foretold her the death of her Son, and the ruin of her Family for the sins of Hieroboam her husband; the Child indeed died (as Ahias had foretold) at her entrance in at the door; and when Asa was King of judah, Baasa having killed Nadab the Son of Hieroboam, ho destroyed his Family. Now Ahias died in Shile, as Epiphanius saith, and was buried near an Oak which was there.     

Semeias the Prophet.  

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

Joam the Prophet.  

CHAP. VII.  

Section 1.  
EPiphanius calleth that Prophet joam, whom the Scriptures mention to have come out of judah to Bethel at God's Command at such time as Hieroboam stood before the Altar to burn Incense; he indeed at his first coming had begun to cry out against the Altar, as God had commanded him, O Altar, Altar, thus saith the Lord, there shall arise up a son or David, Josias by name, and he shall sacrifice in thee the Priests of the high places, who now burn incense on thee, and the bones of men shall he burn on thee, and this should be known by this, that the Altar should then cleave asunder, and the ashes that were upon it, be poured out. Hieroboam could not abide those words of the Prophet, or of God rather, but stretching out his hand from the Altar towards him, he commanded those that were about him to lay hands on him, when on a sudden his hand dried up, so that he could not pull it in to him, and finding that to be the power of God, he intreateth the Prophet to pray for him, that he would restore un-him his hand safe and sound; which when he had done, and his hand was restored, in thankfulness for the favour, he intreateth him to go to his house to dinner with him, where he should be requited for his charitable kindness: He said he could not do so, although he should give him the one half of his Kingdom, for God had charged him, that he should not return by the way by which he came, and therefore he returned another way.   

Sect. 2.  
But when he had gone a part of his journey, a certain old Prophet, whose sons had told him what he had done; riding upon his Ass found him sitting under a turpentine tree, and when upon the same reason he had denied his request, to go with him and eate bread, at the last, giving too much credit to him, when he said he was a Prophet also, whom God had commanded to do this, he assented to his own hurt; for as he sat with him at the table, the Prophet that had brought him back foretold him, (as God had bid him) that because he had not obeyed God's word, his carcase should not be brought into the Sepulchre of his Fathers; and therefore, shortly after a Lion slew him as he went away thence; which, when the old Prophet had news of, he went presently, and laying the whole carcase on his Ass, brought it to his house, and buried it with all honour, speaking to his sons that when he should die they should bury him hard by him.     

Jehu the Prophet.  

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

Azarias' the Prophet the son of Obed 2 Chro. 15 Oded.  

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

Hananis the Prophet.  

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

The life of Michaiah Son of Imlah, (or Jimlah.) 1 Kings 22. 2 Chron. 18.  

CHAP. XI.  
MIchaiah, son of Imlah, was famous for his gift of Prophecy in the Reign of Jehosaphat King of Judah. And this was the cause of one of his prophecies: Jehosaphat being joined in Affinity with Ahab King of Israel, was also persuaded by him to join with him in the war against Ramoth Gilead, and when Jehosaphat and his forces were come up to him, he desired that the Lord might be consulted whether it was meet for them to go thither or no; Ahab sent for four hundred false Prophets to advise with about the seat of war, who when they answered All, Go thither & prosper; Ichosaphat not trusting them asked if there was not there a Prophet of the Lord of whom they might also ask directions; Ahab told him, there was indeed one Michaiah the son of Imlah, but he was always wont to prophesy some evil or other unto him. And when Ichosaphat said, Let not Ahab say so, an Eunuch (or Officer) was sent to call Michaiah, who having found him, said thus to him, Behold all the Prophets with one assent declare good speed to the King's design, I pray thee let thy words be like unto theirs; But Michaiah swore sadly, that whatsoever God said, that he would speak; And when he was come the King asked him whether they should go to Ramoth Gilead to battle, or should they forbear? He answered, they should go and prosper! Then said Ahab, How often shall I adjure thee in the name of the Lord that thou say nothing but the truth to me? Then Michaiah answered, I saw all Israel scattered upon the Hills as sheep that have no shepherd, and the Lord said, Return every one to his own House, these have no Master, Then said Ahab to Ichosaphat, Said I not true before, that this man would prophesy no good to me, but only evil? But Michaiah not terrified with his words, seeing also that Ahab believed him not, went on, and told Him, that he had seen the Lord sitting on his Throne, and all the Host of Heaven on his right hand and on his left, and when he asked who will go, and deceive, and make Ahab go to Ramoth Gilead and fall there? And one spoke after this manner, and another after that; then came there forth an evil Spirit and desired that that business might be left to Him; and when God asked him how or wherewith he would deceive him; He answered, I will go and sit a Lying Spirit in the mouth of all his Prophets; Then Zedekiah (one of Ahabs talse Prophets) struck him on the Face, ask him, What way went the Spirit of the Lord from me to thee? Michatab told him, he should know that to his cost when he run from chamber to chamber to hid himself. Hereupon Ahab commanded him to be carried to Amon the Governor of the City, and joas 
* The Kings Son.  the son of Amelech, 2 Chron. 18. who should put him in prison, and feed him with bread and water till the King came back safe, and had dispatched his business according to his mind. But Michaiah knowing assuredly that God had revealed this unto him, answered. If thou return in peace God hath not spoken by me, and bad all that heard hear witness what he had said. So went Ahab and Ichosaphat with their Armies to Ramoth Gilead. In the way Ahab disguised himself, but Ichoshaphat kept on his Robes. Now the King of Syria had charged his Chieftains only to make at the King of Israel; They therefore guessing by the Robes, fell all upon Ichashaphat with might and main; He seeing himself in such eminent peril of death, cried unto the Lord, who heard him; For the Spians seeing their mistake, forbore and left him; yet one of the common Soldiers shooting an Arrow [at Rovirs, or] at adventure wounded Ahab in the shoulders so that he d●ed that Evening.    

The life of Elijah the Prophet.  

CHAP. XII.  

Section 1.  
IN the Reign of Ahab King of Israel (which began on the thirty eighth year of Asa King of judah, and Lasted twenty two years) was Elijah glorious both for Prophesy and working of miracles. Him God sent to Ahab first with this Prediction. There shall be no rain (for a 
* Three years and 6 months.  space of time) but according to my word; during which time he betook himself to the 1 Kings 17. brook Cherith which is before jordan: out of which he drunk, where God also had promised that the Ravens should feed him. And when he was come thither the Ravens brought him bread and flesh, morning and evening constantly, and water he drew, and drank out of the Brook; which when it was dried up (by roason of the drought,) God sent him to Sarepta a City of Zidon, to a widow whom he had commanded to feed him there. Elijah was no sooner come to the gate of the City, but he light upon that very widow gathering sticks; And calling her, he desired her to bring him a little vessel of water, and as she was going to fetoh that, he called and entreated her to bring a crust of bread with her also, she answered that she had no bread at all, only a handful of meal she had, which she was about to bake for herself and her child, which when they had eaten, they should go and die: He bade her not fear, but go and do as she had said, yet first make a cake for him, and then for herself and her son; for God had spoken it, the barrel of meal shall not waste, nor the cruse of oil fail, till the day he sent rain upon the earch. The woman believed him. So Elijah and the woman and her child, did feed upon that bread; and from that day the barrel of meal wasted not, neither did the cruse of oil fail.   

Sect. 2.  
The power and excellency of Elijah, was most apparent & conspicuous in this, but it burst out more gloriously, in this that follows. It came to pass that the son of that widow fell into so sore a sickness, that there was no appearance of life in him; she came and complained to Elijah, that his coming to her house had brought death along with it to her son: Then Elijah tock her son out of her bosom, and carrying him up into the loft where himself kept, laid him upon his bed, cried unto the Lord, and stretched himself upon the child three times, and prayed that the child's soul might return to him again. God heard his prayers, raised the child, and Elijah delivered him to his mother, who confessed her faith, saying, by this I know thou art a man of God, and that the word of the Lord is true in thy mouth.   

S. 3.  
In the third year of this drought, God bad Elijah show himself to Ahab, for now he would send rain upon the earth. Now the Famine was so sore in Samaria, that Ahab was feign to send Obadiah (governor of his house, and one that feared God) into one quarter of the Land, and himselse to go into another, to seek provision about the springs and brooks, to save the horses, mules and carrell from starving; in the way, whom should Obadiah meet with all but Elijah? whom he well knew, and falling upon his face to the very ground, said, art thou my Lord Elijah? when he said I am he, and bade him go and tell Ahab his master, that Elijah was here, Obadiah asked him, what sin it was, for the punishment of which, lie would deliver him to Ahab to slay him, for there was no Nation or Kingdom, whither he had not sent to seek him: And when they said, he is not there, he took an oath of them that so it was; And yet thou biddest me (said Obadiah) go tell thy Lord that Elijah is here. And whilst I am going, the spirit of the Lord will carry thee to some other place, and when Ahab comes and finds thee not, for certain he will slay me. Yet when Elijah swore he would show himself to Ahab that day, then upon his word, Obadiah went to tell Ahab that Elijah was there, and out came Ahab to meet him, and as soon as he saw him, thus he entertained him; Art thou he that troublest Israel? Elijah denied himself to be the troubler of Israel? telling Ahab that it was he and his father's house had done it, in that they had forsaken the commands of the Lord, and served Baalim. And with like confidence he bade him send for the 450 Prophets of Baal, and the people to meet him at Mount Carmel, and when they were all met together, he came and asked the People once, how long they would halt betwixt two opinions? if the Lord was God, they should do well to follow him; but if Baal, then let them go after him, when they all stood silent, he spoke again after this manner: I am here left alone, the only Prophet of the Lord, but lo, the Prophets of Baal are four hundred and fifty: yet am I content to make this overture; let here be brought us now two Oxen, and let Baal's Prophets take their choice of one, cut him in pieces, and lay him on wood, but pat no sire under, the other will I take and cut in pieces, but put no sire under. When the people jointly applauded this proposition, he bade them do as was agreed, and call upon their gods. When all was done according to agreement, (and no fire put under) they called upon Baal from morning till noon, O Baal hear us, but there was neither voice, nor any one that answered. At noon Elijah mocking them, bade them strain their voices a little higher to rouse up Baal, for sure and sooth he was a God, but perhaps was busy talking, or was in a journey, or at his Inn, or he might be asleep in bed. And for this purpose they stretched their voices louder, and gashed themselves with knives and lances till the blood gushed out; when noon was past, and still they continued 
vaticinantibus,  Raving, till the solemn time of the evening Sacrifice approached, and yet no voice was heard, nor any one that answered or regarded: Elijah called the People to him; and when they were come, the first thing he did was to repair the Altar of the Lord that was pulled down, which he built up with twelve stones (according to the number of the sons of Jacob) and with such other materials as he thought sit, then when he had the third time commanded them to pour store of, water into the trench, and the time of the Sacrifice was come, and the wood ordered, he came without fire, and addressed himself to God by prayer, in these words: O Lord God of Abraham, Isaac and jacob, manifest thyself this day to be the God of Israel, and that I thy servant have done all these things at thy command. Hear me O Lord, hear me, and let this people learn that thou art the Lord God, and that thyself hast converted their hearts. These words were scarce out of his mouth, ere the sire sent from Heaven burnt up the Sacrisice, and the wood, and the stones also, and the dust, and the very water that was in the trench. After this, the people struck with admiration, fell on their faces, crying out once and again, the Lord he is God. Then commanded Elijah, that the prophets of Baal should be laid hold on, and carried to the brook Kishon, and there he slew them every one.   

Sect. 4.  
After this, Ahab bad Elijah come eat and drink, for there was a noise of much raino, so Ahab came, and Elijah went up to the top of Carmell, and cast himself upon the earth, and put his face between his knees, and bad his servant go seven times, and look towards the sea, which when he had done, there seemed a little cloud to rise out of the sea; when he beheld this, he warned Ahab to prepare his Charior, and hast down, lest the rain should stop him; and immediately there sell rain in great abundance.   

Sect. 5.  
From thence went Ahab to Jesabell, and told her all Elijah had done, and how he had slain the Prophets also; with which report she was sore troubled, and so onraged against Elijah, that she sent one to him to let him know, that she wished the gods might confound her, if she made not him like one of those Prophets, by the morrow that time. Elijah afraid at the threats of Jesabell, went for his life as he thought best to Beersheba of Judah, but himself went went on a days journey into the wilderness, and sitting under a Juniper tree, he even wished for death; at length falling asleep there, an Angel of the Lord came to him and bade him rise and eat, so he did and lay to rest again, than the Angel came again and bade him up and eat, for the journey he was to go was very great. When he had eaten the cake which the Angel had set by him, and drunk the water, he arose and travailed forty days and forty nights, in the strength of the food, till he came to Horeb the mount of God; where, as he was private in a Cave, the Lord appeared to him, ask what he did there in that place. Elijah answered that he had been very earnest in Gods behalte (in such things as he had done) for that the wicked had scorned God's Laws, pulled down his Altars, and slain his Prophets with the sword, so, that he alone was left, and feign he was to fly for his life, for it they sought to take away also. Hereupon, God commanded him to stand upon the mount, where he shown him some signs of his approach, which so frighted the Prophet, that he covered his face with his mantle, and so went out, and stood in the door of the Cave, where he heard a voice, saying, what dost thou here Elijah? To which he answered just as before. Then God commanded him to go to Damaschus, and there to anoint Hazael King of Syria, and Jehu (son of Ninshi) King of Israel, and Elisha (the son of Shaphat) Prophet in his own room, for it should come to pass, that, him that escaped the sword of Hazael, Jehu should slay, and him that escaped Jehu, should Elijha slay, yet (said God,) I have left me seven thousand men in Israel, that have not bowed the knee to Baal. Thence went Elijah after that, and found Elisha at plough, upon whom he had no sooner cast his mantle, but he under stood the business, and asked his leave but to go and take leave of his parents, and he would return to him with speed; so Elijah bade him go, and come to him again, and so he did, when he had dispatched what he went for, and from that time forward he attended on Elijah.   

Sect. 6.  
Ahab had a great mind to buy a vineyard of Naboth the Jesrcelite, which he refused to sell, as coming from his forefathers by inheritance: But Ahab took this answer so ill, that for wrath and grief he cast himself upon his bed and for sooke his meat. But Jesabell the Queen, as soon as she knew the cause why he was vexed, bade him rise, eat, and cheer up, she would order the matter so, that Naboth's Vineyard should soon be his. To this purpose she writ letters in Ahab's name (sealed with his ring) to the Elders and Nobles of Jezreel, exhorting them to suborn witnesses to accuse Naboth of high treason, condemn him, and stone him; this they do punctually, and send word to jesabel of the same; she tells Ahab what is done, and he being rid of that which grieved him, hastes to the vineyard, where by God's appointment, he meets with Elijah, who rebuked him very fore, for killing and taking possession, for which abominable wickedness, he foretells him, that, in that very place where the dogs licked the blood of Naboth, they should lick his. Ahab thought that Elijah spoke thus without cause, of his own head, and out of malice, and therefore asked him, what, or wherein he had found him his enemy? Elijah answered, he had found it by experience, in that he had so greedily sinned against God, who therefore would destroy his house, as he had done the house of jeroboam and Baasha. Ahab wrought upon by these threats, rend his , went in sackcloth, observed a fast, and lay in sackcloth, and walked drooping, and dejected, to appease the wrath of God. And this repentance moved God to tell Elijah, that because Ahab had humbled himself in that manner, those evils which he had foretold, should not come in his life time, but be deferred, till his son's days.   

Sect. 7.  
When Ahab was dead, Ahazia his son who reigned in his stead, fell through the lattesse of his upper chamber and got a hurt: He doubting whether it was mortal, consulted (not the Lord but) Baalzebub, whether he should recover or no. God offended with this deed, commanded Elijah to go meet these Ambassadors of Ahazia, and to ask them first, whether there was not a God in Israel, that they went to advise with Baalzebub, God of Eckron, and next to bid them tell their master, that, for that very cause he should not come down from the bed whereon he lay, but should surely die. When Ahaziah heard the answer which his messengers brought him, and their answer (upon questioning what a man he was that told them this) that is was an haitic man wearing a leathern girdle, he concluded by his habit and garb that it was Elijah: He sent therefore a Captain and fifty men to fetch him. The messengers calling Elijah man of God, tell him that Ahazia King of Israel, had sent them to him with a command to come to the King. Elijah hearing their message, answered; If I be a man of God, let sire come down from Heaven and consume you all; and so it did. The King then sent as many the next time, who using the same words, were dispatched in the same manner that the former were, Elijah calling fire down in the same wo●ds he did before. Then the King sent a third company; but that Captain kneeling down, besought Elijah that he would pirty him and his fifty, and not suffer them to perish as the former did. Upon this the Angel of the Lord encouraged Elijah, so that he went to Ahazia, who died soon after Elijah had told the same words which he had before delivered to the Ambassadors.   

Sect. 8.  
Elijah having done all these glorious acts, was afterwards taken up into Heaven (yet died he not) that he might be a witness & Preacher (or proclaimer) of the second coming of Christ: And when God revealed to him, that he should be taken up, as they went together, he spoke to Elisha his servant to stay behind, for God had sent him to Bethel, but he swearing he would not leave him, followed him to Bethel; there, sons of the Prophets asked him, if he was ware that h●s master should be taken up that day by a whirl wind into Heaven, he told them he knew it well, they might hold their peace. Then again Elijah bade him tarry there, but he refused as before. So they two went to Jordan, fury sons of the Prophets following them at a distance; when Elijah came there, he took his mantle and wrapped it together, and smote the waters therewith, which parted, so that they two went over dry shod: When they were on the other side of the River, Elijah bad El●sha ask something of him before he was taken from him; whereupon he desired a double portion of his spirit to be given to him. Elijah told him he had asked a hard and difficult thing, yet if he saw him when he was taken from him, he should obtain his desire, but it not, it should not be so. And it came to pass, as they walked on and talked, that a Chariot of sire and horses of fire, carried Elijah into Heaven by a whirlwind, and Elisha saw it, and cried, my Father, my Father, the Chariot of Israel and the 
* Auriga.  Horseman thereof. And when he saw him no more, he took up his mantle that fell from him and sinote the waters and they divided.   

Sect. 9  
Epiphanius writes, that Elijah was a Levite of the Tribe of Aaron, and that when he was born, there appeared to Sobac his Father, men in white clothing, that saluted him and wrapped him in the fire with swaddling bands, and put the flame into his mouth: Which thing when he reported to the Oracle of God at Jerusalem, it was answered, fear not, for fire shall be the habitation of the child.     

The life of Elisha (or Elissaeus the Prophet.  

CHAP XIII.  

Section 1.  
Elisha the Prophet, was the Son of Shaphat, a man of the Tribe of Reuben, in the Village of Abelmehola: He was eminently famous, both as a man and as a Prophet, for his wonderful and strange works. Epiphanius writeth of an ominous accident that seemed to foretell his fortune, greatness, and excellency. For when he was born in Gilgall, a Cow which was in Shilo lowed so loud, that she was heard at Jerusalem, and hereupon the Priest said, that it was evident, a Propet was born that day, who should both throw down the graven images of the gods, and the molten ones. Elias at Gods command called him from the plough when he was but a boy, fust, to wait upon him, and afterward to take part of his office; of which because I have spoken in the life of Elias how it was done, I will begin to speak of him from that time when Elias was taken into Heaven in his sight. Elias indeed had bidden him ask what he would, before he was taken away from him; And Elisha had desired a double portion of his Spirit, whereas Elias said he had asked a hard thing, nevertheless he should obtain it upon this condition, if he saw him when he was taken away. Elisha made it appear that he saw him, when he was carried into Heaven in a fiery Chariot and fiery Horses, in that he cried, my Father, my Father, the Chariot of Israel, and the Chariot man thereof. And therefore that he might receive what he had requested, when he would pass over Jordan again, for trial sake, he smote the waters, as his master had done with Elias cloak which was fallen from him as he went up: which when they were not divided, he began to cry where was the Lord God of Elias, but when he smote them the second time, they divided into two parts, and afforded him ready passage: which when the children of the Prophets which were at Jericho had taken notice of; from that time they said, that the Spirit of Elias rested upon him. Therefore they went out to meet him, and throwing themselves with their faces on the ground did him reverence. After this, they tell him that there were fifty stout men with his servants, who might do well to go and seek his Master, if perchance the spirit had carried him into some mountain or valley; when he forbade, or entreated that they would not send, they rested not, till they had wrested from him a consent. So these fifty men went and returned the third day, having lost their labour: Elisha when he understood so much, said, did not I forbidden you to send?   

Sect. 2.  
His dwelling was at Jericho, in which City the water was so unwholesome, that it was death to him that drunk it; and moreover the earth was very barren. Which when the men of his City made known to him (or rather made complaint of) he bade them bring him a new cruse and some salt, this he threw in, and said, God hath healed these waters, so that they shall neither cause death, nor barrenness should be upon the earth: Which kindness of his the men of Jericho were better for a long time after.   

Sect. 3.  
As he went thence unto Bethel, the children of the City came forth and mocked him, saying, come up thou bald pate, come up thou bald pate, he taking notice of them, cursed them from God, whereupon, two bears came out of the Forest, and tore two and forty of them; so effectual was his curse. But how much his prayers availed with God, may easily be known by that which followeth: Joram King of Israel the son of Ahazia had stirred Josaphat King of Judah, and the King of Edom, to war against the Moabites, who denied tribute after Ahab was dead, when they had marched seven days there wanted water for the Army and Cattles; when Jehosaphat knew by joram, who murmured against God, that Elisha the Prophet was near at hand, he thought it best to go to him. Elisha first bade joram got and ask counsel of his Father's Prophets. Yet after when he demanded, why God had called three Kings together, to deliver them into the hands of the Moabites, El●sha told him, that had it not been for the revereace he bore jehosaphat, he would not have come at him; lastly, he bade that a minstrel should be searched, upon whose playing, he being inspired, gave order that gutters should be made in the valley before them, wherein, without wind and rain, they found such an abundance of water, as sufficed them and their beasts and families; nor was lie content with this good turn, but he foretold also that they should obtain the victory.   

Sect. 4.  
Now how liberal, or merciful rather, he was to those in want, 2 Kings 4, the following example will show, a woman, one of the wives of the Prophets, had told him, that her husband who feared God was dead, whose creditor was come to take her children from her, and make them slaves: He pitying her, asked her what she had at home, when she answered, nothing but a little oil, wherewithal she did anoint herself, he persuaded her to borrow of her neighbours many vessels, into which she alone with her children, having shut the doors, should pour in some oil, which when they were full, she should take away. She being full of hope, got store of vessels together, poureth some oil into them all: it would seem incredible, what I shall tell, unless it were recorded in Scripture, those drops of oil so increased by God's power at Elisha's prayers, that the woman saw the vessels presently full with a great deal of joy, and no less admiration, when she had told Elisha of the thing so wonderful, and never the like heard of, he bade her sell the oil, and when she had got herself out of debt, to provide things necessary for the maintenance of herself and children, out of that which was left. This so abundantly multiplying of the oil, did not so much declare Elisha's kindness as his power.   

Sect. 5.  
But that which followeth will evidence both these his virtues more abundantly. An occasion had happened, that as he hasted to another place he went by the City Shuna: There a great woman entreated him, that he would lodge at her house; from that time forward when he traveled that way, he used to go thither to lodge. The woman who understood by his manners, deeds and speeches, that he was a great Prophet, persuaded her husband that he would furnish an upper Chamber with all necessaries for strangers and travellers. When she had prevailed with her husband, and every thing was fi●…ted, Elisha lodged there, as he had occasion afterward to come that way; he considering the strange free heartedness of the woman, that he might not seeming rateful, he thought good to send for her by his servant, when she was come, he gave his servant in charge, that he should ask her with what good turn he should requite her so extraordinary bounty; whether she had any business and would have him to speak for her to the King, or to the General; when she had returned answer, that she dwelled amongst her own people and friends, that would look to her occasions, if she had any with the King, or with the General: he enquired of his servant, what then she expected from him; his servant answered she had no child, and that her husband was old; then he had told her before the chamber door, that at that very return of time, and at the same hour, if she lived, she should bring forth a son. Which thing (although she thought that he mocked her) fell out at the time appointed. The child was now grown up, when going to his Father that was gone to see his reapers, he complained of the head-ache; therefore his father took order to send him to his mother as soon as might be. He dying within a little while after upon his mother's lap, was laid in Elisha's chamber. Then the mother sendeth for her husband, tells him the death of the child, and persuades him that some servant might go with her upon an Asso to Elisha; the Ass is sad led, she goeth her journey & cometh to Elisha to Mount Carmel; he, when espying her, sent his servant to meet her, and to ask her whether she, her husband, and her child, were well or no; she answered it is well, but after she was got up the hill, cast herself at his feet, lamenting like a woman, and bewailing her son. Elisha gave his staff to his servant, that he should lay it upon the face of the dead child, and charged him to salute none that met him, nor answer any body that saluted him; so away went he with his errand, but the woman said, she would not leave Elisha, he therefore followed her, and met his servant coming back again, who said he had been there, but had done no good at all. Elisha therefore went to the house, and threw himself upon the child, yet so, as that he covered the child's hands with his hands, the child's eyes with his eyes, and the child's mouth with his mouth: And this he did once or twice, the first thing he perceived, was the child's flesh to wax warm, and then after he had walked a little up and down, and had lain upon the child, he sheesed seven times and opened his eyes. Then at the last when he had sent for the mother, he restored her child unto her sound and alive, she falling down at his feet, did him reverence, and gave him thanks.   

Sect. 6.  
A sore Famine was upon the land, and the sons of the Prophets dwelled with him, 2 Kin. 4 & 38. when as he gave charge to one of his servants, that he should make a great pot full of pottage; one of them not knowing what was in it, had put into the pot (amongst other herbs) some Colocyntidae which he had gathered of a wild vine; when every one had his share poured him our of the Pot, they all when they tasted the pottage felt it so bitter, that they cried out death was in the pot; Elisha took and cast meal into the pot, and bad that pottage should he set before them all, and after that, no bitterness at all was to be tasted.   

Sect. 7.  
I have spoken already of his increasing of the oil; now will I speak of his multiplying of the bread, which will appear to be no less a wonder. A man of Baalshalisha had brought him twenty barley loaves of his first fruits, and new corn in the husk; Elisha gave order that all this should be set before the people, his servant would not, but said that it was too little or nothing for the eaters, an hundred men; whereas he again commanded that they should be set before the people, assuring them by the Spirit of God, that they would eat enough, and leave to spare. And so it came to pass, for when they had eaten sufficient there was somewhat left. Hitherto I have declared those works which manifested his exceeding great power and his Prophetical Office: Ho divided the waters of the river into two parts; he called water not from Heaven, but out of the bowels of the earth, when an Army of an innumerable multitude of men and their beasts were ready to die for thirst; he so increased the oil, which was but a very little, as it never failed afterwards; he multiplied the loaves: and lastly, he raised a child from the dead. Now will I mention his other works, which joined with the former, will evidence, that the Spirit of Elias was double upon him.   

Sect. 8.  
Naaman the General of the army of the King of Syria, was very well beloved of his Master, both for his warlike valour, and because, that either by his means, or for his sake God had given deliverance unto Syria. 2 Kings 5. But he was sore afflicted with an Elephantiasis or leprosy. The King of Syria had understood by Naaman (what he had learned from a wench brought captive out of Israel into Syria, and then waited on the wise of Naaman) that there was a Prophet in Samaria that could cure the leprosy, gave him a letter to the King of Israel, wherein he wrote, that he had sent his servant Naaman unto him, and entreated him to cure him of his disease. Naaman took his journey, and with him ten talents of silver, and six thousand pieces of gold, and ten suirs or appatells, which were got ready, and made for change, and comes to Samaria. When he had delivered his letter to the King of Israel, and he had read it, being fore displeased and angry, rend his , crying that the King of Syria mocked him, and sought occasion of a quarrel by this very thing, that he had sent a leper to him to be cleansed, as though indeed he were a God: when the report of that matter (through many folks talk as it falls out) was come to Elisha, he sent on a sudden to the King of Israel, rebuking him, first, because he had rend his , and then advising him to send Naaman to him, for he should know that there was a Prophet in Israel. Naaman came with horses and Chariots, and Elisha presently sent his servant to him at the door, to bid him go to jordan, and wash himself seven times with the water thereof, and then at last he should be made whole; he being angry because Elisha came not down to him, (nor craving the help of God) had touched the place of the leprosy with his hand, and healed him as he hoped, departed without any thing done, alleging this also, that the waters of Abana and Phaphar, rivers of Damsacus, were better and more wholesome; but his servants shown him, that the thing which Elisha had prescribed was easy, and that if he had enjoined a thing harder to be done, yet he ought to have done it, much more a thing so easy. Naaman who had slighted the Prophet's word, yielding to his servants advice, washed himself seven times according to Elisha's appointment, and was perfectly cured; and he who thought he was much holden to the Prophet (having received such a courtesy) went back again him with all to his train, and first said that he knew there was not any other God, except the God of Israel, and afterwards entreated him to receive his gifts; when he had denied to receive them, he dismissed him. But Gehazi Elisha's servant, who had seen that his master refused the presents, following his attendants privily, when he overtook them, said he was sent by his master to desire of Naaman one talon and two suits of apparel Naaman gave him two talents, because he thought he spoke the truth. This villainy of Gehazi was not unknown to Elisha; for when he hoped that he could have concea-from his master, and kept it to himself all that he had taken, being called unawares, and asked whence he came, and denying that he had gone any whither, Elisha told him that he was present with him in spirit, when the man came to meet him out of his Chariot, and that he should know that the leprosy of Naaman should never departed from him and his posterity, who had received money and  to buy Vineyards and Oliveyards, and other things; he had soarce made an end of speaking this, when a leprosy as white as snow seized on him.   

Sect. 9  
The sons of the Prophets complained to Elisha, that they were penned up from room, 2 Kin. 6.1. and therefore thought it would be requisite for them to go to Jordan to fallen some timber, he liked the matter well, and at some of their entreaties went thither himself, there it happened, that as one was cutting down a tree, his axe head slipped off and fell into the water; when he had told Elisha the matter with tears, and shown him the place, Elisha threw a piece of wood (that himself cut down) in thither; whereupon the iron contrary to its nature, did rise from the bottom and swum on the top; so he that lost it, put out his hand, as Elisha bade him) and took it up again safe; this is a work of wonder: But that which followeth will appear fare more wonderful.   

Sect 10.  
The King of Syria made war with the K. of Israel, 2 Kin. 6.8. he having called his servants to a Council told them that he would set some of his men in ambush in a certain place, that the Israelites might unawares fall into their hands. Now before this was but in execution, Elisha knowing it by revelation, told it aforehand to the K. of Israel, the K. of Israel presently sent his men thither; when the King of Syria knew this, in great fury he demanded why no body would tell him, who was that traitor, which revealed all his counsels to the King of Israel? at last one made answer that it was Elisha the Prophet, who told the K. of Israel all that he said, or resolved upon in his bedchamber or cabinet. He being angry, or rather furious, charged his men, that they should look diligently where he was and tell him, that he might go and take him; at length some body found that he was in Dothan, and so he told the King, who immedrately sent thither horses and Chariots, and the strength of his army: they coming thither by night, presently begirt the City, Elisha's servant going out as soon as it was light, espied, & ran trembling to tell this to his master: He bade his servant nor fear, for more were with him, than with those other, and prayed God that, he would open his servants eyes, that he might see it, as be soon after saw the mountain full of horses and fiery Chariots about his master. When the enemies were come up near to Elisha, he prayed God to strike them with blindness; which when he had obtained of God, he told the Syrians that that was not the way to the Town which they enquired for, and that therefore they should follow him, he would bring them to the man they sought for; so these blind ones followed him, and he brought them directly to Samaria. In which place he shown extraordinary great pity and clemency towards them. For when the King of Israel asked him whether he should kill them all or no, he did not only forbid that, because they were not taken in war, but he commanded that all manner of necessaries should be given them and sent them away satisfied.   

Sect. 11.  
After those things Benhadad King of Syria having got a great army, besieged Samaria, and besieged it so long, that when all things necessary for food were spent, there grew such a dearth of provision, that an Ass' head was sold for fourscore pieces of silver. 2 Kings 24. In this so great scarcity of provision, two women constrained with hunger, had made a covenant betwixt themselves, to eat their children by turns; now when one of them had given her child to be eaten, and the other would not stand to agreement, but on the day after hid her child; That woman pined with hunger, besought the King of Israel with cries and tears; that he would help her, and take some order for her life, and told him this story of the children, hereupon, he rend his garment in all their sight, swore bitterly that Elisha should die that day. And for that end he dispatched away an executioner, but before he came to the house of Elisha, Elisha told the Elders that sat with him, that purpose of the King, and charged them that they should not open the door to the messenger, because the sound of his master's feet followed. He had not yet made an end of speaking those words, when as the King prevented the messenger, and said; Behold this evil is of the Lord, what should I wait on the Lord any longer? 2 Kin. 6.33. The Prophet at God's appointment, foretold that the next day about that very hour, a measure of fine flower should be sold fora shekel, and two measures of Barley for a shekel in the gate of Samaria; 2 Kin. 7.1. the matter seemed so incredible to a certain Lord, (upon whose hand the King leaned) that he said that could not be, although God should open Heaven; whereas the Prophet assured him, that it should come to pass, that he should see the thing, but should not eat thereof. At that time, four Lepers constrained with hunger, going into the enemy's camp, in such apparent danger of death, when they were come to the entrance of the Camp, they found no body, for God had caused the enemies to hear a rushing and a noise of Chariots, and horses, and of a great army, which when they heard, they left their luggage and ran away. Now when the Lepers had told these things in the City, the King at the first interpreted it to be a Stratagem, afterwards having sent two horses (of the six that were only left) when the scouts had found it to be so, all the people came thither for booty, and when the tents were spoiled, that cheapness of provision followed which Elisha had foretold, and then that Lord of whom I made mention before, to whom the King had given charge of the Gate, was trod to death by the multitude.   

Sect. 12.  
The Prophet had persuaded that woman whose Son (as is showed before) 2 Kings 8.1. he raised from death when he foretold the seven year's famine, that she should go some whither else and sojourn with her Family to avoid it; She followed his counsel, but at the seven year's end, when she came back, she found her house and land seized on, therefore she petitioned the King that she might recover her own. King joram then opportunely at that nick of time commanded Gehazi Elisha's servant to relate the great and strange works that his Master had done; for besides other things which he told him, he affirmed that this was the woman whose son (that was also present there) he had raised from the dead. Thereupon when she, being asked, had affirmed that it was so, the King commanded an Officer, or Eunuch, to restore her not only all her Land, but all the profits of it also. And no doubt but the woman avoided the inconveniencies of the Famine, and recovered her own estate through Elisha's goodness.   

Sect. 13.  
When Benhadad King of Syria was sick, Elisha was at Damascus, 2 Kings 8.7. of whose coming when the King was certified he sent Hazael to him, who was one of his chief servants, with presents, to ask of him whether he should recover from his disease, he answered that he indeed should recover, but nevertheless God had told him that he should die shortly, whereupon whilst Hazael stood in his sight Elisha began to weep. And when Hazael asked him why he wept; He answered, that when he should be King of Syria he would afflict the Israelites; therefore the next day after he had brought his Master Benhadad news of recovery, he smothered him and seized upon the Kingdom, and soon after he oppressed the Israelites with many sad overthrows; the same Elisha took order to anoint John King of Israel, 2 Kings 9 (who should root out the Family of Ahab with jezabel his wife, as Elias had foretold) after this manner; he bade one of the sons of the Prophets, which he had called, take a box full of oil and go to Ramoth Gilead, and when he had found john there to consecrate him with oil, according to God's command, in an inner Chamber where no body was by, that he might afterwards utterly destroy the whole Family of King Ahab together with jezabel; when he had done as Elisha bade him, john being King, lid execute all those things which Elisha had appointed him by God's command. After these so excellent uncouth and unheard of things were done, Elisha fell into the disease of which he died, 2 Kings 13. when he was sick joas King of Israel came to visit him, and perceiving the danger of his disease he wept before him with these words, My Father, my Father, the Chariot of Israel and the Chariot man thereof. He first commanded the King that he should bring his bow and arrows, and afterwards that, when they were brought, he should lay his hand upon the bow being bend, and lastly, that when his hand was laid upon the Kings he should shoot out of a window which he had towards the East, which when he had done, he said, that was the Arrow of God's deliverance, even the Arrow of salvation against Syria, whom he should smite till he had destroyed them in Aphet. Again, he commanded him that he should take an Arrow and strike the ground; Now the King when he had struck the ground three times gave over, whereupon he being angry foretold him, that if he had struck five, six, or seven times, it should have come to pass that he should utterly destroy Syria: But because he had only struck the ground three times, he should only smite it three times: Epiphanius writeth, that he was buried in Sebastopolis a City of Samaria; Now he, that when he was alive had raised a dead man (as I have showed) after he was dead also raised a man from the dead; for when some were burying a dead man, and for fear of some freebooters Moabites, who that year in which Elisha died had thrown the Corpses into Elisha's Sepulchre, as soon as it touched his bones the man revived and stood upright. He died the fourteenth day of junè, as Oswald writeth.     

The Life of the Prophet Amos.  

CHAP. XIV.  
AMos the Prophet was, as he saith himself, a Tek●aite, and the Father of Esaias the Prophet in the Judgement of Epiphanius, although the Hebrews deny it by reason of the difference in 
* Amoz, Es 1  spelling the names, 
* Amos, Am. 1  he of a Shepherd became a Prophet, and was called and chosen by God from feeding Flocks of sheep to feed and teach the Flock of Israel; he executed the Office of Prophet when Ozias (or Azarias) was King of judah, and jeroboam son of joas was King of Israel, and that was when Sardanapalus ruled over the Assyrians, and Procas Silvius over the Latins. I cannot sinned in what year of Azarias, who ruled over judah two and fifty years, he began to prophesy, or to what year of Hieroboam, who Reigned two and twenty years, his ministry of Prophecy lasted. But I am sure of what I say, seeing that 
* Vzziah.  Ozias succeeded his Father Amazias in his Kingdom in the twenty seventh year of Hieroboam King of Israel; and Amos himself saith, that he prophesied when Azias and Hieroboam were Kings, that he ended his prophecy within the remaining two years of jeroboam, when the son of Amazia the Priest slew him, as I will show you by and by. And this I was willing to premise that all may understand that I had a good cause why I writ the Life of Amos before the Lives of Esaiah, Hosea, Zachary, and others who prophesied when Achas was King of Judah, seeing I resolved to follow the order of the times in which every one lived. Because than Amos fulfilled his Office of prophesying within the two remaining years of Hieroboam King of Israel, that is, the twenty eighth, and twenty ninth, when as in one of those years, by God's Command, he foretold in Samaria the destruction and captivity of Israel, and Amazias, Priest of the Gods of Bethel, accused him to King Hieroboam; for he sent to tell him how that Amoz endeavoured to make a change and innovation in Government, and that he opposed and openly rebelled against the King, and that he spoke such words as no man was able to bear; for he said thus openly, that Hieroboam should die by the sword, and that Israel should be led Captive. It is not set down in the Scripture, neither have I read in any Writer what answer Hieroboam made to those things which are written in the book of Amos, or what affection he carried towards Amos because of them. But this is written in the Book of Amos, that Amazias the Priest, when he had sent those that should tell these things to Hieroboam, went to Amos and charged him with threats that he should go out of Samaria and fly into judah, and there prophesy, and that he should not foretell any thing as a Prophet in Bethel, because there the Golden Calf was worshipped after the manner of their Ancestors, and the King's Court was settled there; To these words Amos made answer, that, when he was not a Prophet, not the son of a Prophet, but an herdsman who gathered Sycamore fruit, he was called by God, who commanded him, that, as a Prophet, he should tell his people Israel things to come. And that therefore he bade Amaziah hear the word of the Lord, who told him, that because he had forbade him to tell Israel and the Family that worshipped strange God's things to come, his wife should be made an Harlot in the City, and his Children die by the sword, and that the Enemies should divide amongst themselves the Land that he possessed, and that he should die in a polluted Land, and that Israel should be led Captive out of their own Land; nor have I found this written what answer Amazias the Priest made to these things; But this Epiphanius writes, that Amaziah's son slew him (knocking Amos in the head with a club) because he had proved that he closely stole two golden Heifers: and that Amos was carried into his own Country, being yet alive, where he died, and was buried amongst his Ancestors. Oswald, who writ a book, called, The story of Martyrs in the days of Clantes the Great, saith, that he was struck through the Temple, with a Leaver by Vzziah King of Israel the last day of March, and that being half dead he was carried into his own Country and there buried.    

The Life of the Prophet Obadiah, or Abdias.  

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

The life of the Prophet Hosea or Osee.  

CHAP. XVI.  
SAint Hierome thinketh that Osee was the first of all the Prophets. He was the son of Beeri, and discharged his Office of Prophecy, when Hieroboam the son of Joas was King of Israel, and Vzzia, Joatham, Ahaz and Hezekiah were Kings of Judah, whereby it may be conceived, that he lived long. For whereas Hieroboam reigned two and twenty years, Ozias fifty and two, Joatham sixteen, Ahaz sixteen, and Hezekias twenty nine; although I can deliver nothing for certain, in what year of Hieroboam he began, or in what year of Hezekias he left off to Prophesy; yet I thing this may be conjectured, that he prophesied fourscore and four years, and above; unto which, if we add the years of his age when he began to prophesy, and those years he lived in the reign of Hezekias, and till heo died, which we are ignorant of, we must confess that he lived very long. This Hosee at God's command, married Gomer an Harlot, by whom he had three children, to which he gave names also at his command, to the eldest son he gave the name of Jezreel, to his daughter Lo-Ruamah, to the third a son Lo-ammi. Hos. 1.1. S● Hierom (who thinks this was really done,) saith, this is not to be imputed as a fault to Hosea, but rather a commendation, because of a bad woman he made her a good one, and did not marry her for lust, but by the command of God. Now that which is done at God's command cannot be reputed a fault: nor indeed would God have this done without a cause, but that he might typify, or by fact also signify what he commanded, by words to forerell, namely such a destruction of the Kingdom of Israel, that is, of the ten tribes which had worshipped strange gods, by the means of Hieroboam, and his posterity, that God should neither be moved with mercy towards them, nor esteem, or call them his people, And these very things, which indeed came to pass, signify the rejection or detestation of the Jews; as the other woman whom the same Prophet at God's commandment loved, does the calling of the Gentiles. And in these two almost is the whole Prophecy of Hosea spent.    

The life of the Prophet Jonah or Ionas.  

CHAP. XVII.  
jonas the Prophet, was the son of Amittai a Sydonian of Sarepta. For Epiphanius and St Hierome, and so also the Hebrews, as he saith, will have him to be the son of the Widow of Sarepta, whom Elias raised from the dead; which how it happened (although we related it elsewhere) yet will it not be far amiss to declare it in this as the proper place. When Elias had foretold the famine (which lasted three years and a half) to Ahaz King of Israel, as God had bid him, he fled from the face of Ahab, and first dwelled near Jordan, by the brook Cherith, till the brook was dried up, and afterwards he went to Sarepta a City of Sidon; when he was come to the City gate, he found a widow as God had foretold him, gathering sticks, when she at Elia's bidding, had brought a cruse, wherein was a little oil, and a barrel wherein was a little meal; though she told him, she had provided both these for herself and her son, that when they had eaten they might die, yet that oil did so increase at his prayers, that afterwards it never failed; by this strange and unheard of work, the widow was so affected, that when her son, who shortly after fell sick and died, she came and complained to him of the death of her son, as though his coming had been the cause of it. Elias that was both grieved for the death of the child, and the mother's mourning and tears; when he had carried him into a chamber, stretching himself three times upon him, he raised him from the dead by his prayers, and restored him alive to his mother. Now when this child that was raised up, was grown to man's estate, God commanded him to go to Nineve, a very great City of the Assyrians, to declare and preach the truth, and he not obeying God's command, as soon as he came to Joppe, a Haven town of Judaea, he there found a Ship setting out for Tharsis, and having paid the fare, and got into the Ship, he failed with others towards Tharsis; but presently by God's permission, there arose a mighty wind, and so great a tempest, that the Ship was in great danger; hereupon the rest being greatly afraid, prayed every one to his God, and threw their goods into the Sea, that the burden of the Ship might be lighter, but he was asleep in the side of the Ship: Therefore the master of the Ship, who thought him extreme negligent and reckless (that when others were afraid, and all at prayers, for all that was asleep in so manifest a danger,) roused him up, and bade him get up and pray unto his God, as others did: In the mean time they all agreed to try by lots what might be the cause why that disaster happened, and the lot sell upon Ionas: Whereupon, they entreat him that he would tell them, for what cause and fault such a mischief had lighted on them all, and they asked him whence he came, whither he went, what country man he was, and what trade he used. He told them that he was a Hebrew, and that he feared and worshipped the God of Heaven, who made the earth, and the sea, and that he fled from his presence. Then they being mightily afraid, begun to ask him, why he had done this evil, and what they should do to him, that they might be freed from that danger; when he had told them that that evil had happened because of him, and through his default; and that therefore, if they would throw him into the Sea, they should have a prosperous wind and a calm sea; they cast him into the S●a, beseeching God that he would not lay this sin to their charge. And so (which was strange) a wonderful stillness of the Sea followed upon his casting in, which when they had observed, having offered Sacrifices to God (whom they greatly feared for this that was done) they made vows to him. But God neglected not, nor forsook Jonah his servant, but provided a great fish, who took him and swallowed him up, but yet did not consume or digest him, but kept him whole in his belly till the third day, on which he vomited him out of his belly safe and sound upon the Land. Now perceiving out of the fishes belly, such a great favour of God towards him, he gave thanks to him, having recounted the dangers from the which he had delivered him. When he was delivered from that danger, God commanded him again, that he should go to Nineve the great City, in which he should tell the Citizens what God had prescribed him. There, when he had dispatched one day's journey, he told this openly to all, that the City should be destroyed within forty days. The Ninevites did not neglect or contemn the speech of Jonah; that is, of one that was a stranger, and of low degree, and one whom they had seen before, but believing it, they publicly proclaimed a Fast, and repent them of the wickedness of their former life, being clad in sacking and haircloth. Nor indeed was this change of life only in private men, but of all the Magistrates and Princes. For when (as it uses to be) by talk and report that predication concerning the overthrow of the City was brought to the King, he did not fall to delights and pleasures after the manner, as others do usually, having prescribed a form of repentance to others, hold themselves excused; but having abandoned his Throne, prostrated himself, and cast off his Royal apparel; he was first clothed in sackcloth and sat in ashes, and afterwards gave charge by proclamation, that not only men and women, but the children also, and not the children only, but also the beasts, (which by their nature are void of reason) should abstain from food, or fodder, or drink, but that all, being clad in sackcloth and hair cloth, should entreat the Lord, and all should change the course of their wicked lives, for that none knew whether God being pacified would pardon their sins, In this place I could commend and set out the great wisdom of the Ninevites, seen in the alteration of their lives, but that I writ the life of Ionas, that is, I set down the bare narration of the thing how it was done. Now the King was not mistaken in that apprehension he had touching God, for when he saw them all turned (at the King's commandment), from their vile and wicked way of living, he took pity on them, neither did he overthrow the City, as he had determined; which mercy of Gods caused a deal of grief to Ionas, either lest he should seem to have told a lie to the Ninevites, because he absolutely said, that Nineve should be destroyed within forty days, or because he understood that the people of Israel should be destroyed: and therefore he besought God that he would take away his life, because he had rather die than that should come to pass, although he knew that he was exceeding merciful; being asked by God whether he thought he did well to grieve, he went out of the City, and having got him a shady place, which looked towards the East, from whence he might safely see what befell the City, God had raised up an Ivy (or a Gourd) which overshadowed him, in the beholding whereof he was extraordinarily delighted. But when God had also the next day, by break of day, raised up a worm, which stealing and creeping did so devour the Gourd, and Ionas feeling the heat of the Sun wished for death, and God asked him whether he did well to be angry for the Gourd that was eaten? And he had answered, that he was grieved to the death; Then God spoke those words unto him which most plainly discovered his exceeding great mercy to mankind: For he demanded of him whether it was fit that he should be troubled at the fading of a Gourd which he had not set nor made to grow, and that he should not himself pardon that City in which there were above six score thousand persons who could not discern good from evil. What answer Ionas made to these words, or what he did afterwards is nor recorded: Although Epiphanius writeth, that he afterwards returned into his Country, wherein now he thought there was no dwelling for him, lest his own fellow Citizens should object unto him, that his Prophecy concerning Nineve was false, and that therefore he went with his mother to Sura, and dwelled in Saar, and there died, and was buried in the Cave of Ceneseus the Judge.    

Jehaziel the Prophet.  

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

Eliezer the Prophet.  

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

The life of the Prophet Esaias.  

CHAP. XX.  
ESaias the Prophet was the Son of Amoz the Prophet, whose Prophecy is extant, as Epiphanius would have it; or another (
* Am. 1. Amos Esa. 1. Amoz.  Amoz) because of the unlike spelling; in Saint Hieroms opinion he discharged the duty of a Prophet in the Reign of jotham, Ahaz and Hezekias Kings of judah; and his Prophecy doth chief concern judah and jerusalem; what he foretold in every King's Reign is uncertain, except in Ahaz his, and Hezekias, unto whom he was sent, as I shall tell you anon, Although we may conceive this, that he prophesied those things which he treateth of from the beginning of his book 
* From the first chap. to the seventh.  to that place where he mentioneth King Ahaz, when Vzziah and jotham were Kings. And those things that follow to that place Ezech. 3.6. wherein he speaks of Hezekiah when Ahaz was King, and the rest to the end of his Prophecy whilst Hezekiah reigned.  

Sect. 1.  
He was sent to Ahaz upon this occasion, Rezin King of Syria, and Pekah the son of Remaliah, King of Israel, joined forces and besieged Jerusalem, yet could they not take it; And God had Esaias tell this before their Army was on march to Ahaz, (who was exceedingly afraid) that Pekah King of Israel had made a confederacy with Rezin King of Syria, that they (seizing on the kingdom of judah) might drive Abaz thence, and make the son of Tabell King in his stead; but that he should not sear, for it should not so come to pass as they had devised. He bade him also, by God's command, that he should ask a sign of God either in heaven or earth, and when he said, he would not ask or tempt God, not in that he behaved himself humbly, but in that he worshipping strange gods, did not believe God, and yet dissembled it; Esaias chiding him, and them, that obeyed him, because they had not only wearied men, but God also, Esa. 7.13. foretold that such a sign as this should be given them: He said, a Virgin should conceive and bring forth a Son, whose name they should call Emmanuel, that is, God with us.   

Sect. 2.  
And when Hezechiah was King, Esaias was sometime consulted withal, and sent unto by the King, who entreated his prayers for him, and other times sent by God on messages to the King, which how, and wherefore, it was done, I will declare in few words. Isa. 3.6. Senacherib King of Assyria, invading judah, had taken all the fenced Cities thereof, and had sent Rabshacheh General of his Army to Jerusalem, that he might treat with Hezechiah concerning the surrender of the City. Hezechiah being mightily afraid, sent Eliakim the son of Helkiah the Steward of his house, Shebna the Scribe, and joah the son of Asaph the Recorder, who when they had heard many words tending both to the disgrace of the King, and the dishonour of God, (as though he was not able to help his own people) and had told them to Hezechiah, he rend his , and, being clad with sackcloth, went into the Temple of God, and sent those three, in the same habit, to Isaiah; First, to relate to him those things, and afterwards to increat him that he would pray to God for them that persevered trusting in him; Esaias, at God's Command, bade them toll Hezechiah that he should not fear, for God would send a blast upon Senacherib, and he should hear a Rumour upon which he should return into Assyria, and there die by the sword. These things they told to the King; but because in the mean time Senacherib sent messengers who brought Letters to Hezechiab containing yet more grievous rail against God, he first read them over as soon as he had taken them from the hands of the Ambassadors, and afterwards, going into the Temple, he humbly besought God, and that at large, to revenge the wrongs and reproaches of Senacherib, and deliver his own people. God being entreated with those prayers of the King, declared at large by Esaias, that there should be a great deliverance, and shown the tokens by which he should know the things for certain, which when they had all come to pass accordingly, a hundred fourscore & five thousand of the Assyrians were slain, and Senacherib himself also a while after in Assyria, whereupon ensued a happy peace.   

Sect. 3.  
The occasion afterwards why he was sent unto the King, was this: Hezechias was sick, and that with danger of life; therefore God sent Esaias to him to put him in mind of ordering himself and his affairs, because he was to die. He, being affrighted with this message, besought God presently that he would have mercy on him; whereupon Esaias was again sent by God, having not yet gone out of the Court-yard, to tell him, that his prayers were heard, and his tears seen, and that therefore he should live fifteen years in that felicity, that both he and the City should be free from the King of Assyria, and that he should hence know this, for that the shadow of the sun in Ahaz his Dial should go back ten degrees, and so the King recovered, having by Esaias direction laid to the wound a plaster of dry figs.   

Sect. 4.  
Mcrodach, King of Babylon, had heard that Hezechiah was recovered from that sickness, and he sent him Letters Congratulatory, and Presents by Ambassadors, unto whom Hezechiah shown all things that were brave and costly in his Treasuries. This deed of his, being full of arrogancy and glory, was so displeasing to God, that he sent his Prophet Isaiah to tell him, that because he had done this very thing, it should come to pass that all those things should be carried away, and his Posterity become Eunuches in the Palace of the King of Babylon, To these things Hezechiah made no answer, but that the word of God was right and good, only might there be peace while he lived. And these things have I found concerning Esaias in the Scriptures; But Epiphanius writeth, that he was cut in two pecces by Manasses, and buried under an Oak at Rogel. He also spoke so plainly and openly concerning the mysteries of our Religion; as of the Conception, Birth, Sermons or Preaching, wonderful works in curing diseases, Death, Resurrection and Ascension of Christ, that he seemeth not to foretell them as things to come, but to relate them as things present or done and passed; Therefore St Hierom will have him reckoned not so much a Prophet as an Evangelist.     

The Life of the Prophet Joel.  

CHAP. XXI.  
JOel the Prophet, as Epiphanius saith, was a Bethorian of the Tribe of Reuben, and the son of Phatuel. It doth not appear out of the Book of his Prophecy under what King he prophesied or lived; But St Hierom writeth, that he prophesied under the same Kings that Hosea did, that is, Vzziah, Joatham, Ahaz, and Hezekiah, and he will have all his Prophecy to belong to the Kingdom of Judah only, and not also to Israel; 
Act. 2.16. joel 2.28.  he spoke much concerning the coming of the Holy Ghost upon the Apostles, which St Peter the Apostle interpreted, and many, concerning that repentance which God requires in his Children: Moreover, as Epiphanius saith, he was buried honourably in his own Country.    

The Life of the Prophet Micha.  

CHAP. XXII.  
MIcha the Morastite (so called of Morasthi a little Town of Palestina) of th● Tribe of Ephraim, as Epiphanius writeth; he ministered when joatham, Ahaz, and Hezekiah were Kings of judah; we find nothing written concerning the Life of this Prophet, (nor concerning many others) only there is extant a little book wherein his Prophecy is set down, and that indeed chief relates to Samaria, and Jerusalem, and somewhat also to the Birth of Christ. St Matthew an Apostle and Evangelist so interprets that place of Bethlehem the place where Christ was borne; and forasmuch as he rebukes the wickedness both of Jews and Israelites, first, against God, and then against their neighbours in his disallowing those things, he showeth and declareth not only to them, but also to all men, what they ought to do. For he saith, this is good, and this God requires, do judgement, that is, that we perform what we rightly determine, and that we love mercy and bounty, and that we carefully and diligently walk with God. Epiphanius writeth that because he reprehended and blamed the wicked villainies of joram King of judah, he was thrown by him from a steep place, and was afterwards buried in his own Country with honour.  
Joram was Father to Vzziah, is it not Jotham? and how could Jotham kill him? he prophesied in Ahazia's and Hezekia's days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    

The life of Oded the Prophet.  

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

Nahum the Prophet.  

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

The life of the Prophet Jeremiah.  

CHAP. XXV.  

Section. 1  
JEremiah the Prophet, 
Ieremiah's Father was of the Priests that were in Anathoth in Terra Benjamin.  was the son of Halchiah, of the Tribe of Benjamin, a Priest of Anathoth; he prophesied as may be gathered from the beginning of his prophecy, from the eleventh year of josiah the son of Amon King of judah, to the eleventh year of Zedekiah, who then was led away to Babylon, after jerusalem was taken with the remnant of Judah, as jeremiah had constantly foretold by God's command, which thing occasioned him great trouble; For he was both laid in Irons, and cast into a prison, and a most nasty dungeon, and yet by all these duresses, his undaunted spirit could not be brought, either to think or Prophesy otherwise then God commanded, though the false Prophets told the contrary. This, because it much commends him, I have resolved to set down in what manner it was done; God had sent him to Topeth, to foretell those things which he had given him in charge, and when he was come back from thence to Jerusalem, and standing in the Court of the Temple, told all the people plainly, that all those evils should befall both the City, and the Inhabitants thereof, which God had spoken, because they obeyed not his Commandments. Phashur the Priest could not endure such words with patience, but presently cast him, after he had beaten him, into prison. The next day very early, when Phashur had brought him out, whatever the cause was (for I do not find it written,) jeremiah constantly and freely maintained that he was not called Phashur, by God, but Magor-Missabib, jer. 20. fear on every side; forasmuch, as God would astonish him with fear, and his friends, so, as that they should be run through with the enemies whilst he looked on, and that God would deliver all judah into the hands of the King of Babylon to be slain, and their riches for a spoil, and Phashur himself should be led captive thither with all his family, and die there, and all his friends unto whom he prophesied lies. What answer Phashur made to these words, or what he did being moved with them, is not foe down in the Scriptures.   

Sect. 2.  
In the beginning of the reign of Ichoiakim son of josiah, as he stood in the court of the Temple, he denounced to all that were come out of the Cities of judah and jerusalem to worship God, that unless they kept God's Laws, both that should befall the Temple, which befell Siloh, and that all Nations should abhor that City, jer. 26. The Priests, false Prophets, and people who had heard him speak these words, apprehended him, and said first among themselves, afterwards to the Princes (who having heard this doom of his, went from the Palace into the Temple) that for that matter he ought to be put to death; But he, having leave given him to speak, told them that God had sent him to declare every word that he had spoken; And therefore they should repent and observe God's Commandments, who thereupon also would repent and not bring the evil upon them, that he had purposed. ver. 13. And as for him, that he was in their hands, that they might resolve what they would against him; yet thus much they should understand & know, it they put him to death, they should kill one that was innocent towards them, and the City, because God had sent him to prophesy all those things unto them. ver. 14. The great men and the Rulers being persuaded by these speeches, persuaded the Priests and the false Prophets that they should not kill him that was sent by God. And amongst these, some Elders standing up, altered their minds, by minding them of Micah the Prophet, who when Hezekiah was King, had foretold many things concerning the destruction of the City, and for all that was not put to death, but the men which lived that time, appeased God by their repentance, prayers, and fears: but herein the pains and diligence of Ahicam the son of Shaphan most of all appeared, that he might not be put to death.   

Sect. 3.  
In the same King's Reign, God commanded jeremiah to bring the posterity of Richab (who were called Rechabites) into the Temple, and give them wine. Now they had a command from jonadah their father, to abstain from wine. Therefore when jeremiah had set wine before them at God's command, they bringing this command of their Fathers for anexcuse, refrained altogether from wine (which had not been well done of them, if he had said that God had commanded them this) But God by this example of the Rechabites intended to show and shame the depraved and corrupted manners of the Jews. For he sent afterwards to jieremias to tell them how grievously they offended, because the Rechabites at their Father's bidding abstained from wine all their whole life, whereas he had endeavoured to draw them from their wicked course of life by his Prophets (of whom he had sent a great many) and could not because of their obstinate will; hereupon also, he denounced that the Jews should be plagued with Famine, Pestilence and captivity: But to the Rechabites he promised that their posterity should never fail before him, because they had obeyed their Father's command, with such constancy of spirit.   

Sect. 4.  
And in the fourth year of the same King, God commanded him, that he should write in a book all the miseries, with which he would punish the Kingdoms of Israel and judah; that when they should hear them read, they might by repentance seek to appease God's wrath against them, jer. 36. He was then as I said in prison, therefore he sent for Baruch the son of Neriah, a good man, whom he bade first write in a book, what he dictated, and afterwards to rehearse it in the Temple, (whither he could not come) on the fast day to all the people, and all that came out of judah to worship, that if they would believe those words which were rehearsed, and live according to them, they might find God more favourable unto them. When he had done these things, and at a set fast in the fifth year of the same King, and the ninth month, had rehearsed them all; Michaiah the son of Gemariah, told them all to the chief men of the Court, and they sent jehudi the son of Nethaniah, to command him, that he should bring the role to them, When he was come, he read all out of the writing, as they commanded, and that with such admiration, or aftonishment rather, that they said, they would acquaint the King with all those words: yet first they enquired of him, how he writ all those words. When he had told them that he had taken all those words from the mouth of jeremiah, who dictared them, as if he had read them out of a book, and that he had written them all with ink; then they advised him, that he and jeremiah would hid themselves some where, so as no body might know it, & they gave the book to Elishama the scribe. Then jehudi at the King's command, began to read the book; but after three or four pages only were read, the King cut it with a penknife, and afterwards threw it into the fire; nor could Elnathan, Delaiah and Gemariah, dissuade him, but that he would needs do the thing, nor was Ichojakim content with this so grievous a wicked act, but he also commanded jerahmiel, Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdul, to apprehend Baruch the Scribe, and jeremiah the Prophet; but God hide them from the King's wrath: But God was so offended with the burning of the book, that he bade jeremias to write the same role over again, and to add thereunto many other things, and to tell the King front him, that there should remain none of his posterity that should sit upon the throne, but withal, that his carcase should be thrown out, and that he, his posterity, and servants should be punished for their wickedness, and those evils should befall them, the City, and people, which when they were foretold they had so neglected and slighted. jeremiah as he was commanded by God, delivered the other book to Baruch; whether Baruch read to the King himself, or the people, or both, or what the King did, or the rest, is not set down in the Scriptures. The same jeremiah, in the beginning of the Reign of Ichotakim the son of josiah King of judah, at God's command, had foretold that jerusalem should be taken, and the Jews be led away to Babylon by Nebuchadnezer the King. But the false Prophets stisly maintained this should not be, and for this cause they brought him into the disfavour and dislike of jehoiakim the King, and (when he was taken and led away) of Zedekiah.   

Sect. 5.  
Amongst these was Hananiah, the son of Azure, a Gebeonite, who in the fifth year of the reign of Zedechias, maintained in the temple, in the sight of all the Priests, and all the people, that God foretold this, that he had broken the yoke of the King of Babylon, and would cause that within two years the vessels of the Temple, which Nebuchadonozer the King had taken away, and carried to Babylon, should be brought back again, and jechoniah, the son of jehotakim the King of judah, with the rest of the Captives, should be brought back, jeremiah the Prophet that was present then, could not endure this false prophecy of Hananiah's, but when first he had said, that he wished such an event of things as he had prophesied; afterwards he said moreover, that it should then at the last be known that God had sont a Prophet when that came to pass which he had foretold. Hananiah on the contrary, persisting in his opinion, having pulled off the yoke or chain from Ieremiah's neck, and broken it, affirmed openly, that God said, so he would break the yoke of the King of Babylon after two years. jeremiah who could no longer endure his refractoriness went his way, but God bade him return and declare that, not only that was true which he had foretold concerning seventy years Captivity, but also that Hananiah should die that very same year, because he had lied against God; and so it came to pass soon after, in the seventh month, whereas the former words were spoken in the fifth.   

Sect. 6.  
This same jeremiah also, a little before that time, that is, when jechonias was taken and led away to Babylon, in the third month of his Reign, by God's appointment, he sent a letter from jerusalem to them that were carried away thither with the King; wherein first he exhorted, or rather commanded them, that there they should build houses, that they should plant gardens and vines, that they should take and bestow wives, and do all things which the Inhabitants of the places used to do, and withal did forewarn them, not to believe those false Prophets which God had not sent: lastly he foretold them when the number of seventy years was fulfilled, it should come to passed that they should be brought back again; but they that had not removed thither out of judah, should die with the sword, the famine, and the Pestilence, and because two false Prophets out of judah. jer. 29.21. Ahab the son of Kolaiah, and Zedechiah, the son Maaseiah, prophesied lies to them, in the name of God, he wrote how they should fall into the hand of Nebuchadonozer, and there should be brought into such a hatred of all, as that he that would wish any thing to fall amiss, or unhappily to any body, should desire the same to befall him which befell them; he foretold how the same things almost should befall Shemaiah the Nethelanite, who in Babylon prophesied lies also to them that were gone thither, Elisha the son of Shaphan, and Gomariah the son of Helkiah, carried this letter at the command of King Zedechiah, but in what year of his reign it is uncertain.   

Sect. 7.  
Zedechiah the King, when Jerusalem was besieged, sent twice to jeremiah, once by Phashur the son of Malchiah, and Zephaniah the Priest, the son of Maaseiah, to ask of God if he would please to deliliver him and his people. jer. 37.3. And the second time by jehucall the son of Shelemiah and Zephaniah son of Maastiah, to entreat him to pray for him and his people. He commanded the first messengers, that they should tell the King, that God said this, that he would turn back the weapons of war, wherewith they should fight against the King of Babylon and gather them rogether into the City Jerusalem, and make war with them with all his might, and with great fury, and destroy all the Citizens with the Pestilence, and that all those whom the Pestilence, the Sword, and the Famine had spared, to the will of K. Nabuchadnezzar, who should put them to death without mercy: and the latter messengers he bade tell the King, because upon report of Pharaohs Army ' the Caldaeans who had besieged Jerusalem, had raised the siege, yet the Army of Pharaoh, which was come to help him, should return into Egypt, and then the Caldaeans should return, who should beser, lack, and burn the City. Now when the army of the Caldaeans had received the news of the coming of the Egyptian Army for Zedechiah's relief, and thereupon departed, Jer. 37.13. Jeremiah was going from Jerusalem into the Country, about some business, by the way he light into the hands of a certain Captain, named Irijah, who (when he had upbraided him, that he fled to the Caldaeans, and he on the other hand denied it, yet he believed him not,) accused him to the Nobles; whereupon, they being very wretch, beat Jeremiah, and cast him into Jonathans' prison, where he remained a long time in a loathsome condition, Zedechias the King, afterwards sent for him, to come to him into the Palace, and asked him privately, whither he had received from God, any message concerning the captivity, and when he had told him, that what he had spoken was the word of God, and that Zedechiah should fall into the hands of the King of Babylon, he humbly besought him, that he would not send him back into the Prison of Jonathan to die there, he having deserved no such matter; the King moved with his supplication, put him in the court of the prison, giving charge, that a little bread and pottage should be given him, as long as the bread in the City lasted, yet were not his enemies content with this punishment; for Shaphaiab the son of Mahan, and Gedaliah the son of Pashur, and Jucal the son of Shelmeiah, and Pashur the son of Malchiah, the chief men of the Court were moved against him, Jer. 33.1. (because they heard him speak openly, that which I mentioned a little before, that he that tarried in the City, should die by the sword, the pestilence, and the famine: But he that fled to the Caldaeans, should be safe and secure; and going to the King, they besought him, that he might be put to death, as an enemy to the State, especially since he discouraged the soldiers which remained in the City, from defending it, by scattering such like speeches. The King, who in such confusion and astonishment of things, and in such danger, desired to keep the affections of his Subjects towards him, said, that he was in their power, and that it was not for him to deny them any thing. They then took him, and let him down by cords into the dungeon of Malchiah the son of Hamelech, which was in the Court of the prison full of mire; there he continued not long, through the providence of God, who moved a man that was a stranger to pity him. There was in the Court an Eunuch, one Ebedmelech an Ethiopian, who because he conceived the things were true which Jeremiah had foretold, as soon as he heard that which had befallen him through the malice of his enemies, he told the King, that, that was wrongfully done of them, to put him, where it was twenty to one, but he died: The King, whether moved by his entreaty or persuasion, gave him charge to get jeremiah out, and put him in the Court of the prison. Thereupon, not long after the King sent for jeremiah to him, and bade him tell him plainly, in good earnest, what should be the event of things. He first said, he was afraid, lest if he should tell him truth, he would kill him, and not follow his advice; and afterwards having leave given him to speak freely without fear of death (the King having passed an oath for his security) he told the King, that if he would go out to the King of Babylon's Captalnes, he should be safe and all his whole family, and the City should not be burnt. But if he would not go out, that then he should fall into the power of his enemies, so, as that he should never escape, and not himself only, but also his wife and children, and the City should be burnt. Therefore if he would do the best for himself and his friends, he should give credit to those words which were not his own but Gods When the King said he was afraid, (if he should yield himself) he should be delivered over to the Jews, who already run away to the Caldaeans, who would mock him: Although Hieremiah avouched, in the word of a Prophet, that if should not be so, but as he had told him, yet the King believed him nor, but only requested of him, or rather charged him that no body should know 
* This their conference.  those things; but if the Commanders or great men should ask what he had spoken with them about, he should say, that he requested that he might not be sent back again into jonathans' prison to die there; the King sent him back into the Court of the prison; the Princes asked him, as he went out, what discourse (and what about) the King had with him; but when he had told them what the King had bidden him, they were satisfied; Nevertheless he remained in the Court of the Prison till the day that the City was taken, which however when it came to pass (that the rest of Hieremiah's words and do may be better understood) we must now relate.   

Sect. 8.  
Jerusalem began to be besieged by Nebuchadnezzer, King of Babylon, and his Army jer. 39 in the ninth year of Zedechiah King of judah, and the tenth Month, and in the eleventh year, and fourth month, and the ninth day of the month it was taken, and those things befell Zedechiah which Hieremiah the Prophet of God had foretold: For when he understood that the City was taken he, got out privily by night, with some armed men, through his garden by a Gate which was betwixt the two walls; but the Army of the Cadaeans pursued him, and took him in the fields of Hiericho, and brought him to Nabuchadnezzar to Riblash in the Land of Hamath. There, when he had talked with him at large, he put out his eyes, and put him in bonds, having slain his Children before his face: But God had pity upon two especially, Hieremias, and Ebedmolach the Ethiopian, who had besought Zedechiah that he would deliver Hieremiah out of the Dungeon pit, as I have said: I will first speak concerning Edebmelech.   

Sect. 9  
Before the City was taken, God bad Hieremiah, in the Court of the Prison, go and tell Ebedmelech the Ethiopian, that every thing which he had prophesied against the City should come certainly to pass, and yet he should not come under the power of them whom he feared, but should be delivered, because he had hoped in the Lord. And God took so great ear for the welfare of Hieremiah, that by his goodness Nabuchadnezzar, the King of Babylon, gave charge to Nebuzaradan the General of his Army, when Jerusalem was taken, that he should suffer Hieremiah to have his liberty, and not trouble him at all, but deal with him and use him as he desired. Therefore he fetched him out of prison, and delivered him to Godolias the son of Ahikaiv, that he might go abroad at his liberty. Afterwards when Nebuzaradan was to return to Babylon, he (mentioning the benefit of his freedom) gave him choice either to go with him to Babylon, or tarry where he would in Judah. And when he had said, he had rather do the latter; having afforded him necessaries for his maintenance, and bestowed gifts upon him, he sent him away: And he going to Gedaliah (whom Nabuchadnezzar had made Governor over the Cities of judah) dwelled with him in Mispah till he was slain by Ishmael the Ammonite. And when Ishmael had slain Gedaliah, and many others, and Ishmael himself was beaten by johanan the son of Careah, jer. 41.13, 14, 15, 16. they that were left entreated Hieremy to inquire of God whether they should go into Egypt, or tarry there, for they would do whatsoever God saw good; on the tenth day after, having called all the men of Arms together, and amongst them johanan the son of Careah, he told them, that it was Gods will they should dwell there, where he would deliver them from the servitude of Nabuchadnezzar, which they feared, but if they went into Egypt, the Sword, Famine, and Pestilence should follow them thither. Therefore in a long set Oration he exhorted them to look to themselves and perform all those things which God approved and appointed. But they answered, that he was not sent by God to forbid them to go into Egypt for safety; but there was one Baruch the son of Neriah who set him against them, that they might fall into the hands of the Caldaeans. Going on therefore in their resolution, and neglecting the Command of God (who would have had them dwell in judah, as I have said) they came into Egypt, and forced Hieremiah and Baruch to go with them; when they were come to Tahpanhes, by divine inspiration and appointment, he foretold Nebuchadnezzer coming into Egypt to take and destroy it, and to burn the Temples of their Gods, and those that came thither against the will of God should die by the sword or Famine. The people, being provoked by this Prophecy, stoned him to death, as Epiphanius saith, and he was buried in the place where Pharaoh had dwelled, for the Egyptians honoured him, because they had received great favours from him; for at his prayers the Asps and Crocodiles, which before time killed the Inhabitants, forbore afterward to do any more hurt. Moreover the Christians had him in such veneration, until Epiphanius his time, that they prayed in that place, and with the dust which they took out of the Sepulchre they both healed the bitings of Asps, and drove the Crocodiles out of the River. Oswaldus hath recorded, that he was at Tahpanhes the first day of May.     

The Life of the Prophet Baruch.  

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

The Life of the Prophet Ezekiel.  

CHAP. XXVII.  

Section 1.  
Ezekiel, a Prophet, and a Priest, was the son of Buzi. He prophesied at the same time, that Hieremiah, but with this difference, that Hieremias began to prophesy in the thirteenth year of josiah King of judah, but he in the fifth year after jechoniah was led away to Babylon; and Hieremias continued prophesying till the eleventh year of Zedechiah, wherein he was taken, and little more than so: But Ezekiel unto the fourteenth year after the City was spoilt, which he calls the five and twentieth after he himself was led away; which that it may more easily be understood, and the Life of Ezekiel better known, I have a mind to fetch the order of times, and things a little more from the bottom.   

Sect. 2.  
Ichoiakim, after his Father josiah was slain, (who reigned thirty one years, 2 Chro. 36.) and after Ichoahaz his brother (who reigned only three months) was led into Egypt) was made King of judah, in his brother's stead, by Nechokin King of Egypt; jehoiakim, dying in the eleventh year of his reign, left Ichoiakim, who is also called jechoniah, the heir to his Kingdom; This Ichoiakim, in the third month of his reign, when the City was vanquished, and the Temple spoiled, was taken and led away to Babylon with his mother, wives, and Eunuches, and a great many more; and amongst these Ezekiel now began to prophesy in Babylon (as himself saith) in the fifth year after Ichoiakim was taken, that is, in the fifth year of Zedechias, who was placed in his stead by Nebuchadnezzer the King. And Zedechiah was taken in the eleventh year of his reign and cast into bonds. To these eleven years of Zedechiah, wherein Ezekiel was now Captive, if we add the other fourteen, after Jerusalem and Zedechiah were taken, we shall find five and twenty years, and that five and twentieth is the year of his Captivity, unto which he continues all his Prophecies. And therefore Ezekiel did not prophesy in judah, but in Babylon, and foretold, first, that other Captivity (which befell when Zedechiah, as I have said, was King) of all the people because of their wickedness both old and new, all which God shown unto him, though done by them not in Babylon, he spoke of their deliverance also. He began to prophesy in the sixth year after jehoniah was taken and carried to Babylon, and that in the fourth month, and the fifth day. A year after, that is to say, in the sixth year, on the fifth day of the sixth month God appeared to him, and bade him fasten his eyes upon the way which looketh towards the North; which when he had done he behold an Image; The Image of Jealousy at the gate of the Altar, in the very entrance of the Temple of Jerusalem, which the Inhabitants worshipped, that by this their villainy they might even drive God away from them. This was a great wickedness, but he shown them another greater than this: He brought him into the Court of the Temple and bid him dig through the wall, when he had done this, there appeared a door, by which when upon God's commandment he had gone in, he saw upon the wall the pictures of all sorts of beasts painted, and Jaazaniah the Priest, the son of Sho●han, standing in the midst of seventy Elders, who hold Centres in their hands, and the smoke of the Odours that was burnt just then appeared. He also shown him more notorious wickedness than these. He brought him into the Temple by the door of the gate, which looked towards the North, and there he espied women which lamented Adonis. Afterwards he shown things more worse than these. He brought him into the inner court of the Temple, from thence in the door of the Temple, betwixt the porch and the Altar, he saw about some twenty five men, who with their backs to the Temple, looking towards the East, did reverence towards the Sun's rising, and as our men say, did worship. Ezek. 8.16. All which things, when God had showed him, he discovered to him their future destruction; for he said, because they had done all these things to provoke him, it should come to pass, that he in his fury and anger, would not spare nor pity, and when they prayed unto him with a very loud voice he would not hear them.   

Sect. 3.  
In the same year a little while after, the spirit of God took him up and brought him into the East gate of the Temple, where in the entrance of the gate were twenty five men, and in the midst of them, jaazaniah the son of Azure, and Pelotiah the son of Benaiah, Princes of the People; and there the Spirit told him, that those were the men that in the City devised mischief in their minds, and took wicked Counsel, in that they said the Temple was built long ago, that this City was the Cauldron, and they the flesh. And therefore he commanded him to prophesy concerning them; and he was bidden to foretell these things unto them, because they had slain a many in that City, and strewed the streets with carcases, that the carcases of them that they had killed were the flesh, and the City was the Cauldron. But it should come to pass, that they should be brought out of the City, and the sword which they feared should come upon them, and they should be thrown out of the City, and fall into the hands of their enemies, and all these things should befall them, because they had not obeyed Gods commands, but had imitated the manners and lives of the Heathen. Which things when Ezekiel prophesied, Pelatiah, the son of Benaiah (whom I mentioned a little before) died; with those death he was so astonished, that he thought that the death of the rest also would shortly follow. But God comforted him in his wailing and mourning, by promising the restorement of them whom he had scattered afar off, in that he would cause them to keep his Commandment, and they should be his people, and he would be their God. When God had given him these things to prophesy, he was carried back by the same Spirit into Caldaea, and told all things to his fellow captives, which God had showed him. Ezek. 11.   

Sect. 4.  
Now in the seventh year, in the fifth month, on the tenth day, certain men of the Elders came to inquire of God, and sat them down before Ezekiel, whereupon God bade him say thus unto them, that God (who knew very well with what mind they were come to inquire of him) would not answer them. But if Ezekiel would judge them, he should first tell them the ungodly do of their ancestors, beginning from their deliverance out of Egypt, and then their own after sins in order. In the year before, certain men of the Elders, came to ask counsel of God, as they sat before Ezekiel; God bade him tell them, that (as he had discovered to him) they thought upon their Idols; and that he, as often as they, or such as they, came to ask counsel of him by a Prophet, their hearts running after Idols, he would answer them not by a prophet, but according to the multitude of their sins, and for that reason, he bade him to declare this to Israel, that whereas he had now warned them to become new men, and to keep themselves from the worship of strange gods, and all manner of wickedness, if any Israelite, Citizen or stranger, being estranged from God, should worship strange gods, and come to inquire of God by a Prophet, God would give him an answer by himself, and make that man an example to the rest, so that at last he should be destroyed. And these things Ezekiel was bidden to speak privately to some, which indeed belonged to all. He foretold also many other things that concerned the Jews publicly at God's command, both good and evil, and likewise he prophesied of Egypt and other Kingdoms, though he went not solemnly in Embassage. And he was so constant and stout in his office, that at last, one of the hands of the People, because he was reproved by him for worshipping of Images, slew him in Babylon, as Epiphanius writeth, and he was buried in the country of Saur, in the Sepulchre of Shem, and Arphaxad his ancestors, whither as the same Epiphanius writeth, a very great concur of people came, and prayed, and did their offices at that place. He was slain the tenth of April, as Oswald writeth.     

The life of the Prophet Daniel.  

CHAP. XXVIII.  
DAniel of the Tribe of Judah, was born in Betheban the upper, nor far from Jerusalem, as Ephiphanius faith. He, when he was but a child, in the third year of the reign of Jehoakim, was led away Captive with others to Babylon, but he got into great estimation with the favourite of Nabuchadnezzar, and his successors, both for the repute of his continency and beauty, and also for his skill in divination, and interpretation of dreams. For Nabuchadnezzar had given command to Aspenaz, Governor of the Eunuches, when many beautiful and well countenanced youths were brought away to Babylon, that he should choose out Israelitish children, descended of the Kings and Princes (well favoured and instructed in all learning, and in all Arts and discipline) into his Palace, that there they might be brought up three years in the language and learning of the Caldaeans, at the end of which time, they might be sit to stand in his presence. Daniel was one amongst these, to whom the governor gave the name of Belteshazzer; now the King had appointed provision for him and his company, such as was for himself, but Daniel resolved, not to defile himself with abominable meat; and therefore he entreated the Governor of the Eunuches, that by his favour he might enjoy this courcesie, at first he did not grant him this, because he said he feared the King his master, who, when he had appointed the same meat and drink to him and his fellows, which he used, if he should observe them not so faire-liking as their fellows, would have good cause to punish him. Afterwards Daniel remaining in his purpose and resolution that he had taken, easily persuaded Malasar, whom the governor of the Eunuches had set over him and three others, that for ten days together, in which they would only eat pulse and drink water, he would look upon his face whether he should grow leaner than others, that made use of their allowance appointed accordingly. Upon the tenth day, at the last, when the thing was taken notice of and tried, the face of Daniel and his three companions, appeared much fuller than the faces of others, to the great admiration of Malasar, whereas he had given them only pulse and water. And God gave unto Daniel, besides the knowledge and skill of all books and wisdom, which was common to him and his three fellows, Ananias, Azarias and Misael, skill of interpreting all dreams; by help whereof, as I said, he came into great favour with Nebuchadonozer and his heirs: For when he was brought into the Palace, and the King had seen a dream, in the second year of his reign, which not diviner or interpreter of dreams being made use of could interpret, but Daniel alone, he begun to be in very great request. And what alike dream this was, and upon what occasion Daniel was consulted, it will not be fare amiss to declare. In the second year, as I said, of his reign, the King saw a dream, wherewith he was exceedingly affrighted, but being slipped out, it could never afterwards come into his mind again. Therefore having called together all the Magicians and diviners of his Kingdom, he bade them first tell the dream which was quite gone, and afterwards interpret it. They be sought the King, that he himself would relate the dream, which they would interpret. When the King began to press them, propounding a condition, that unless they could tell the dream and interpret it, it should come to pass, that both they should be destroyed, and their houses should be sequestered; but if they could tell and interpret it, they should receive rewards and gifts, and great honours. Again, either they had advised or entreated the King, that he would tell his own dream, and then afterwards they would interpret it, for no body could do what he demanded, but only the gods, who converse not among men. Whereupon the King being angry and furious, gave sentence, and commanded Arioch the chief Marshal, that the diviners and south sayers should be put to death. And now they were slain, and Daniel and his fellows sought for to be killed; when as he having understood that cruel bussnesse, went to the King, and besought him that he would give him time for the matter that he enquired after. A time being allotted he went to his house, and acquainting his three fellows with the matter, he besought God, in common with them, that he would declare to him and them the mystery, that they might not perish with the Caldaeans. God heard them, and discovered the thing to Daniel by night, who, not forgetful of his benefit, gave him thanks in these words. Praised be the name of God for ever, for wisdom and strength are his; he changeth times and seasons, and removeth Kingdoms, and setteth them up; he giveth wisdom to the wise, and knowledge unto them that understand discipline; he revealeth mysteries and hidden things, and knoweth those things which are in darkness, and the light remaineth with him. I praise thee and thank thee, O God of my fathers, because thou hast given me wisdom and strength, and hast showed me those things, which we begged of thee; in as much, as thou hast revealed unto us the King's dream: when he had given thanks to God, he went to Arioch, whom the King had commanded to kill the wise men, he intreateth him that he would not destroy the wise men, but bring him in unto the King, to whom he would both tell his dream, and interpret it. He bringeth him in to the K, and tells him that he was there that would declare his dream to him. And when the King demanded of him, whether, he could interpret the dream unto him: then Daniel said, the Magicians and Soothsayers could not declare the mystery which he enquired after; and he professed there was a God in Heaven, which revealed secrets, and discovered unto him, things that should come to pass in the last times. Now the dream which he had seen, was thus: he seemed to see a great statue, which stood with a terrible look before him; his head was of gold, his Breast and arms of silver, his body and thighs of brass, his legs of Iron, and his feet partly Iron, partly clay He looked at it, till a stone was cut out of a mountain without any hands or labour, which broke the feet of the Image; which when they were broken, the roast of the body, was likewise thrown down and broken into pieces; but the stone which had broken the Image, was turned into a very great mountain. And this was the interpretation of the dream propounded and told, that he who excelled other Kings, and to whose dominion the God of Heaven had subjected all things, was that head of gold; that another King who being a little inferior to him, should afterwards arise, was the breast and arms of silver, that the belly and thighs were a third King, that should rule over all the world, and the Iron legs a fourth King, which like Iron, should bring under and subdue all things; that the difference of the feet in respect of the matter, did signify an Empire which should afterwards be divided, and that withal, the mixture of the matter did signify, that it should come to pass that they should be mingled amongst themselves, but not agree, that that stone which seemed to break all in pieces, was a King which the God of Heaven would raise up in those times, who should neither be disturbed nor driven out of his Kingdom, that it might be given to another, but that that King should have an eternal and perpetual Kingdom, and should overcome all. The King, who understood and knew that his dream was to told as he had seen, and rightly interpreted, when he had cast himself down at daniel's fear, and worshipped him, and commanded that sacrifices with frankincense should be offered to him, professed that the God of Daniel was the God of gods, and the Lord of Kings, who revealed secrets. Hereupon, he set him, being rewarded with many great guilts and presents, over all the Provinces of Babylon, and over all the Divines and Soothsayers, And at his entreaty, he gave Babylon to be governed by his three comparions. The same King afterwards saw a dream, with which, though he was as much affrighted as with the former, yet he retained the form and the manner of it in his memory And therefore having called unto him the Magicians and Soothsayers out of Babylon, he did not, as before, demand of them the manner of it, but only the interpretation of it, when he had told it them. Now the dream was thus: He thought he saw a very tall tree, whose top touched Heaven, and whose leaves were very fair, and fruit very much, on which all things lived; the beasts dwelled under it, and birds sat in the boughs of it; he seemed also to see a watchman, and a holy one, who coming down from Heaven, commanded with a loud voice, that the tree with its branches should be hewed down, and the leaves shaken off, and the fruit scattered; the birds being made to fly away out of its branches, and the beasts that dwelled under it; yet so, as that the stump of the roots of the tree should remain in the earth, which should be bound with an Iron and brass band in the grass, and should be wet with the heavenly dew, and that he should eat the grass like the beasts, and his man's habit and sense, should be turned into a beasts for seven years. He said the watchmen had decreed thus, and the holy one had designed thus, that men might understand that God was high, who commanded men in Kingdom, and disposed them to whomsoever he would. When the rest could not interpret this dream, upon the hearing of it; at last they came to Daniel, whom as I said a little before, he had set over the Magicians and Soothsayers. He being asked his opinion, at the first he begun silently with himself, more heedfully to consider the interpretation of the thing, and that with great perturbation of mind, because of the event of the thing which was signified. At the last when the King had taken notice of that, (for there appeared in him, manifest tokens of astonishment) and had bidden him utter the interpretation of the dream freely, than he wishing with a loud voice that the interpretation of that dream might befall his enemies, so interpreted that dream, as he said, that tall tree was the King himself, who was so great and powerful, that his greatness reached to Heaven, and his power to the ends of the world; but he that was so great, should in the time which God had appointed, be driven out of his Kingdom, and from the society of men, and dwell amongst the wild beasts, and eat hay like an Ox, and be wet with dew in the fields for seven years, till he should understand that God is high, who ruleth the Kingdom of men, and giveth it to whomsoever he will. But yet that his Kingdom should not be altogether taken from him, but restored, when he should have acknowledged the power of God. After this he gave wife and profitable Counsel to the King, which if he would follow, he might avoid those evils which he conceived by these things were like to befall him; for he persuaded him that by relieving the poor he would make amends for his sins; for perhaps God would be merciful to his sins. Now all those things befell Nebuchadonosor in the twelfth month after, when he bragged that Babylon was built by him only, and when the seven years were fulfilled, both his senses were restored to him, and his Kingdom, and his glory and dignity was greater than it had been formerly. And then he was not unthankful, but with many excellent words he thanked God, and professed himself to acknowledge his power; nor was he ashamed to write a Letter to all people, wherein he both told his dream, and how Daniel only gave the interpretation of it, and the event of his dream so declared, as I have said, and the restitution of his Kingdom at the last. All which things ought to be before every body's eyes, but especially Kings and great men, and those that are eminent in power, left they should attribute to themselves those things which they ought to ascribe to God. When Nebuchadonosor was dead, Balthasar his son succeeded him in the Kingdom. He made a stately banquet to a thousand chief men of his Kingdom, in which as every one was before another in years, so he drank; and being overcome with wine, and drunk, he gave order, that the golden and silver Cups, which Nebuchadonosor his Father had caused to be carried out of the Temple of Jerusalem, should be brought, that all his Guests might drink in them. And now did he drink, and amongst his Cups, as he drank, he praised his gods made of gold silver, brass, and other matter, when behold on a sudden he beheld fingers, like a man's, which writ upon the wall over against the Candlestick in the very Palace of the King. The King being affrighted at the sight of a thing so unusual and strange, gives order, with a loud cry, that the magicians and soothsayers, should be brought in as soon as might be: They being consulted could neither read nor interpret that which was written, whereas the King promised such a reward as this, that he that should read and interpret it should be clad in purple, should wear a gold chain about his neck, and have the third place in his Kingdom. Hereupon, not only the King conceived much grief, but also the Princes; nor had that grief and sorrow been mitigated or laid aside, unless the Queen had advised the King that he should be cheerful, saying, that he had Daniel, whom his Father Nebuchadonosor had set over all the Magicians, because he was very famous for Divining, having found him still to be excellent in a matter of greater weight; when he, at the King's commandment, was brought in, first, the King told him, that the Magicians could neither read nor explain that which he saw written; and then mentioned what he had heard touching the commendation of his skill, and his fame for such like things; which if they were true, and that he could read those things which he saw, and could interpret them, he should have the same reward, which, as I have said, was offered to the Magicians. Daniel answered, that the King might take his gifts to himself, or give them to another, for that he, without inviting by any reward, would interpret that which the writing had obscurely signified, and therefore repeating the thing a little higher, as far as from Nebuchadonosor the King his Father, he told, how he had received Kingdom, glory, and such great Power from God, that because of it all men stood in awe of him, and that he himself advanced, and afflicted whom he listed: but that he, because he ascribed all these things to himself, and not to God, by God's will was driven from his Kingdom, and cast out of the society of men, and was in the shape of a beast amongst beasts, until he had acknowledged the power and majesty of God. And that because he his son who knew all these things, had not humbled his heart, but had lift up his mind against God, the Ruler and Lord of heaven, drinking in his cups of gold & silver, and praying the gods of gold and silver, who do not see, nor hear, nor perceive, slighting and despising God, in whose power, all that he had, estate, life and Kingdom were: God himself had sent one to write those things. And that this was the meaning of those three words which were written, God had numbered the years of his Kingdom, and he was weighed in a balance, and his Kingdom divided, and given to the Medes and Persians. And though this true interpretation of Daniel's was destructive to the King, yet the King gave him his reward at the same moment of time. And he was slain that very night, and Darius the Mede enjoyed the Kingdom. This Darius had set over his Kingdom, an hundred and twenty governor's, and over them three, and amongst these Daniel, to whom, they were to give an account of what they did, that he might the more freely take his ease; and the King had so great an opinion of daniel's wisdom, that he was resolved to set him only over the whole Realm, rather than the other governor's, which they did apprehend, being angry and vexed, that they were put from their places, they began to take more strict notice of him. When they could object nothing, as I have said, touching his trust, in discharging his office, and yet for all that, their envy would not be quiet, laying their plot together, they resolved to bring him out of favour with the King, because of his Religion, wherewith he worshipped his God. Therefore going to the King, they persuade him that he would make a decree unalterable, that if any one, should ask any thing of God or man for thirty days together, except of him, he should be thrown into the Lion's den; Darius made, confirmed, and writ the decree at their entreaty, yet for all that, Daniel ceased not to pray and worship God humbly three times every day, and that he did too with his windows open; which when they by their diligent watching had found out, thinking they had got an opportunity to satisfy their envy, they return to the King, they put him in mind of his decree, whereof when they observed that he was mindful, as also of the punishment which he had resolved against him, that should violate it; then at last they made it appear that Daniel had violated it by worshipping of his God. The King, who as I have said, made very great account of Daniel, at the first conceived much sorrow in his mind at that report, afterwards he strove by all means till the sunset, that he might deliver him from the punishment decreed; but when they alleged the custom of the Medes and Persians, that no decree of the King could be altered, he prevailed nothing. And therefore at his bidding, they brought him, and cast him into the den of Lions Now the King commended him to his God, by whom he hoped he should be freed, and that no wrong might be done him, he laid a great stone upon the den's mouth, which he sealed with his own ring, and with the rings of his Lords. And took on so heavily for the fall of such a faithful servant, that returning into his Palace, and for grief going to bed supperless, he could not rest; but getting up very early in the morning, he ran hastily to the place, and calling Daniel by his name, began to ask him, whether his God was able to deliver him or no? Daniel being safe and sound, made answer out of the dungeon, that his God had sent his Angel, who had so stopped the mouths of the Lions, that they had done him no harm, because he had found his actions honest, and moreover he said, he had never done any hurt against him. Darius' being very glad at daniel's welfare, commanded him to be brought forth, upon whom no hurt nor wound was found, to the great admiration of the King, and all men. But when his accusers, and their children, and wives were at the Kings bidding cast into the den to be punished, they were in a moment of time devoured and eaten up by the Lions. Darius' the King, being moved with so admirable an accident, writ a letter to all Nations, which signified, that he had made a decree, that all his subjects should fear and reverence the God of Daniel, because he was the one, and the eternal God, whose Kingdom should never be removed, and whose power was everlasting, who gave salvation, and did wonderful works, both in Heaven and in earth, and had freed Daniel from the Lion's den. I will relate also, another accident of the like kind, and no less wonderful. When 
* P A R.  Astyages the King was dead, Cyrus the Persian had got his Kingdom, with whom there was none more familiar, none more dear, and none in greater honour and esteem then Daniel. He every day did worship to the image of the Babylonians, Bel by name, to which every day twelve great measures of fine flower, in seventy and two sextaries forty Sheep, and six vessels of wine were given as though it had taken and devoured them all; but Daniel worshipped God; which when the King had observed, he began to ask him, why he did not worship Bel, he made answer, that Images made by the hand and work of men, were not to be worshipped, but the living God, who had made Heaven and earth; when the King again began to ask him, whether he did not think Bel was alive, whom he saw to eat and drink so much. Daniel smiling at this, advised the King that he would not continue longer in an error as to think that that did live, and eat, which within was made of clay, and without of brass. Whereupon Cyrus being moved with anger, sent for the seventy Priests of Bel, whom he threatened to slay, unless they did show who did eat and drink those things which were every day set before Bel, but if they could make it appear that it was Bel, Daniel should die, for he had spoken against Bel: Daniel liketh the motion, he cometh into the Temple with the King; the Priests likewise embracing the motion, advise the King, (that the thing might be more openly manifest) that he would set on meat and drink, shut the door, and scale it with his ring, and go in the next day, and try the matter: that when he had observed and found out the truth, either they or Daniel might be put to death. Now there was a table in the Temple, upon which all those things were set, and under it the Priests had made certain passages under the ground, by which they entering by night with their wives and children, devouted all as they used to do: which when Daniel knew, before the doors were shut, he scattered ashes which his servants brought him, in the King's presence, that their knavery might be found out. And in the morning very early, he followed the King into the Temple, to find out the truth; The King who was ignorant of the Priest's cozenage, after the door was opened, when he saw the table empty before him, c●yed out, that Bel was a great god, and that he had no deceit or guile in him, Daniel, who as I said, knew their knavery, smiled, and held back the King as he was going in, and willed him to mind whose foot stops those were, which he saw set in the ashes, Cyrus made answer, that they were the prints of men, women and children's feet. The Priests with their wives and children, were sent for by the King's order, who for anger could scarce hold his hands; they discover the passages by which coming in the night time they used to take away the meats and drinks, and then at last, according to the King's motion, which as I said they had accepted, they were put to death. Daniel destroyed Bel, being given into his power, and his Temple. There was in that place also a dragon, of a wonderful bigness, which the Babylonians worshipped. Now Cyrus, because he was alive, and was worshipped as a God, thought he had found a reason why Daniel most needs worship him, as though he had said he would not worship Bel, only for this reason, because he was not alive. Therefore meeting with him, he objected that he had no reason now, why he should not worship the Dragon which was alive: he made answer that he worshipped his own God which was alive, but that the Dragon was not a god, whom he that was a man, if he might have leave given him, could kill without a sword. After the King had given him leave, he boiled pitch, and fat, and hair together, and crammed into the mouth of the Dragon, with which he was presently burst in sunder, and then he smilingly said to the Babylonians, that that was the god which they worshipped. The Babylonians being almost madded with this matter, all cried out that the King was become a Jew, because he had destroyed Bel, and killed the Dragon, and put the Priests to death. With these words, they one stir up another, and go to the King, whom, having declared the heinousness of the matter, they threaten with the destruction of himself and family, unless he delivered Daniel unto them. The King being enforced with their threaten, gave Daniel to their will, whom they throw into the Lion's den. He was there five days, in which they gave nothing to the seven Lions, to the intent, he might be the more greedily devoured by them, whereas aforetime, two carcases and two sheep, were given them daily. There was then, one Habakkuk a Prophet in Judaen, who carried pottage that he had made, with bread sopped in them, into the country to the reapers, and an Angel of God discovering himself unto him, bade him to carry the dinner which he had to Babylon, to Daniel, who was in the Lion's den, he answered that he never saw Babylon, nor knew the Lion's den. But the Angel taking hold of the hair of his head, carried him to Babylon, and set him down by the den, Habakkuk called Daniel thence by name, and willed him to take the dinner which God had sent him; Daniel when he had given thanks for Gods so great favour towards him, eat; on the seventh day, the King came to the den, to lament Daniel, whom, when he saw sitting there without the least hurt, amongst the Lions, he cried our with a loud voice, great art thou, O Lord God of Daniel. And when he was drawn forth, he threw all them together into the den, who had sought his destruction, and they were suddenly devoured by the Lions. By these two gallant acts, he preserved himself, and his own life, maintaining the worship and service of the true and living God. But in that which followeth, he defended his Neighbour from an unjust death. There dwelled a certain man at Babylon, one Joacim by name, and he had taken a wife, whose name was Susanna, the daughter of Helcias, a handsome woman, and that which is more to be valued, a woman that feared and served God. For her Parents being just and good persons, had brought her up in the Law of Moses. Amongst her virtues, her chastity was especially eminent, which is seldom found joined with bodily beauty, nor could she ever be brought by any disgrace offered her, or by death ordained according to a Law, to suffer herself to be defiled; for whereas her husband was a rich man, and had an Orchard next his house, into which she used often to go privately, without any body by, to wash herself, and two elders who were made judges, that came often to Joacims' house, had observed her in the garden, and at last, having got an opportunity to satisfy their lust, as they thought, were gotten alone to her by herself, and first, with many allurements had attempted her chastity, and afterwards thought that they would bring her to it, when she utterly denied that she had ever been defiled, it they should threaten her, that they would object against her, how she had used to lie with young men; which by the Law was a fault that deserved death; she remained constant in her purpose and resolution, once undertaken to maintain her chastity. For being brought to that straight, that she should either offend God by losing her honesty, it she should yield herself to be defiled, or be put to death according to the Law, by the witness of them two, if she should withstand their lust, and keep her honesty; she chose rather to fall into their hands, that is, to hazard the loss of this life, retaining and keeping her honesty, then having lost it, und saving her life, to offend the will of God. Thereupon she began to cry out with aloud voice, and so did the Elders. The servants hearing their mistress' speech, ran to her by the back door, and when they heard the Elders affirm that they had taken her in Adultery, because they had never heard any such thing concerning her; they did not only wonder, but also blush at it: That I may not be long upon the matter; the next day, Susanna is accused, and upon their testimony is condemned. She who now conceived, there was no help for her in man, besought God, in these words, that he would take some course for her: O eternal God, who knowest the devices of the heart, and knowest all things before they come to pass; thou knowest that their witness is false against me, and yet am I violently corried to be put to death, unless thou be'st a defender of mine innocency. God heard her, having raised up his spirit in Daniel, who was but then a child, who when she was brought to be put to death, cried out, first, in the multitude, that he had no hand in that fault, by which the blood of innocent Susanna was to be shed; and after, when the people asked what he said, he answered, that their testimony against her was false, and therefore, the Judges should go again to judgement; when the Judges giving credit to him, were about to take better cognisance again of the matter, and had willed him, that he would come and sit with them, he judged it fitting that those two witnesses should be parted. He asked them severally after they were parted, under what tree they saw the young man commit whoredom with Susanna. And when they both had not named the same, but a several tree, the thing being found out, all that were there shouted and praised God, who saved them that hoped in him. Hereupon according to the Law, those two I Iders were punished with death. By which judgement, Daniel afterwards obtained great renown and authority amongst the people. God told him many things, by Gabriel the Angel, concerning the Kings of Persia-Greece and Egypt; also concerning the Kingdom of Christ, the restitution of Jerusalem, and the bringing back of the Jews, which are set down in the book, which by his name is reckoned amongst those of the Bible. He died at Babylon, and was buried in the King's Cave, as Epiphanius writeth, who saith also, that his sepulchre in his time, was very well known to all.    

Habbakkuk the Prophet.  

CHAP. XXIX.  
HAbbakkuk the Prophet was of the Country of Bezzocherene, of the Tribe of Simeon, as Epiphanius saith, and he fled, having left his Country, into Ostracina, a country of the Ismaelites, when he heard that Nebuchadonosor came with a mighty Army to destroy the City Jerusalem. There he dwelled until he was certified that the Chaldees, having taken and demolished the City, were returned with spoils and poisoners into their Country, and the rest of the Jews, amongst whom was Hieremias and Baruch, were gone to dwell in Egypt, as I have expressed in their life; for than he returned into his Country. After his return, in what year it is uncertain, he had sown some Barley, and when the harvest came had let it out to reapers to be cut down and bound up in sheaves: And when he carried them their Dinner, an Angel of God appearing unto him, bade him carry it to Daniel, who was in the Lion's Den in Babylon: He made answer to the Angel, that he had never seen Babylon, and that he did not know the Den; whereupon he carried him by the hair of his head and set him by the mouth of the Den, calling Daniel by name from the mouth of the Den, he told him of the Dinner that God sent him; whereupon Daniel blessing God, who was not unmindful of them that trusted in him, and having given him thanks for that benefit, had taken the pottage and the bread sopped in it out of Habbakkuks' hand; the Angel of God in a moment of time set him again in the same place. There be some that affirm, Epiphanius for one, that he, who knew that thing would be so, before he was carried thither, did tell his servants aforehand, that he should go a great way off, and come again presently; but if he should be too long away they should get the reapers some meat, and that he came again that very day, and came in amongst the Reapers just as they were at their supper. In the holy Bible there is reckoned a very little book entitled by his name. In the beginning of the book he expostulates with God more earnestly why the wicked should overcome and afflict the Godly, but after God had foretold of the coming of Christ, who should free and preserve the good, he became more patiented, and concludes with prayers, which do show the virtue and power of Christ; He died in Judaea two years before the Jews were brought back from Caldaea the fifteenth of January, as Epiphanius saith, and his body by God's discovery was found when Arcadius was Emperor.    

Sophonias the Prophet.  

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

Aggaeus the Prophet.  

CHAP. XXXI.  
AGgaeus at God's Commandment, underwent he duty of a Prophet, when he was but a very young man, in the second year of Darius Hystaspes, first unto zorobabel, the son of Salathiel, and Jesus the son Josedec the Priest, and afterwards unto the Priests. The occasion of his prophecy, was this; When in the first year of King Cyrus, the people of the Jews who were at his Command, brought back again to Jerusalem, to build the Temple of God, said, that the time of building was not yet come, God sent Aggaeus to tell zorobabel the governor, and Jesus the son of Jozedec, that the people spoke falsely, that the time of building God's house was not yet come, seeing it was come, and that for that reason, because the building was omitted; what they had sown in great abundance; had afforded slender profit, the rain being withheld from it. And that therefore, they should diligently begin and dispatch the work. These two men liked well of this word of Aggaeus, or rather of God, and by their means all the people. And when the work was begun, in the twenty fourth day of the sixth month, of that same year, he was again sent to these two, whom I spoke of, and to the rest of the people. First to exhort these two to go on, because God would help them, and then to tell them all, that that new Temple should exceed the old one in glory, because of Gods coming, which was at hand. In the twenty fourth day of the ninth month, he was sent again to tell them, having wrested a confession from the Priests, by a simile and an induction, that those gifts were not very welcome and acceptable, which they brought to God in the Temple, and that the work of laying the foundation of the Temple, was so pleasing to him, that for the future, he would increase their come. Being sent again the same day, under the name of zorobabel, he foretold the coming and glory of Christ. This Aggaeus, at Gods bidding, did not only tell Zorobabel and Jesus the Priest, that the time of building the Temple was come, but also when they believed him, he helped them in finishing the work, not only as a workman, but also by a new kind of singing, for there he and Zacharias the Prophet are said to have first sung an Hallelujah, which being an Hebrew word signifieth the same that praise ye the Lord. Therefore the hymn and praise of Aggaeus and Zacharias is called Hallelujah, he died at that same place, and was buried with honour by the Sepulchers of the Priests.    

Zacharias the Prophet.  

CHAP. XXXII.  
ZAcharias the Prophet, was the son of Barachias, who was the son of Addon. He began to prophesy the same year that Aggaeus, that is, in the second year of Darius the King, but in the eighth month, whereas he began the first day of the sixth month; But he prophesied longer than he, and to more. For he performed the Office of a Prophet, in the fourth year of Darius, and the book that is entitled by his name & reckoned amongst Scripture, containeth many more verses. In the beginning of the book, at Gods bidding, he chargeth the jews, who were newly returned out of Babylon, that they would return to him, and so at last he would return to them, and that they would not live as their forefathers had done, who had contemned the Command of the former Prophets, who persuaded them from their wickedness to an holy course of life; that they would not lie, but speak the truth to their neighbours; that they would judge truly, and friendly; that they would not devise evil in their mind, against their neighbour; that they would not love a false oath, forasmuch as these were the things which God hated. These things if they would do, that they should receive all things that they had sown with increase and abundance. He foretold the coming of Christ to Jerusalem upon a she Ass, and the price of his betraying. God shown him Jesus the son of Josedec the high Priest, standing before his Angel, and Satan standing at his right hand to withstand him: whom when God had rebuked, he signified by the Angel, that his sins were pardoned by the change of his apparel, and that he should become a judge if he would observe his Commandments. In the fourth year of Darius, in the fourth day of the month, that is of November, some, amongst whom were Sarasar and Regemmelech, had sent to Jerusalem to ask the Priests and Prophets, whether they should weep and fast in the fifth month for the time to come, as they had done already in former times, and for many years. Now God bad Zacharias, being inspired and moved with a prophetic spirit, to ask of the people of the Country, and of the Priests, whether they had fasted to God, these seventy years, in which they had been out of their land, when they kept a fast the fifth and ninth month, or when they eat and drank to him, God declaring by these words, that their fastings, dinners, & suppers, were not acceptable to him, because they were not joined with works of bounty and mercy, as he had wished them by former Prophets, and therefore it was come to pass, that he being moved against them, had scattered them abroad into all countries. He prophesieth also many other things, which are besides my present purpose. he foretold also to Josedec, as Epiphanius saith, that he should have a son that should serve as a Priest in the Temple of God, and to Salathiell, how he should have Zorobabel. There are some, as Hierome saith, that would have this to be the Zacharias, whom Christ affirmeth in Matthew, to have been slain betwixt the Temple and the Altar. But Epiphanius referreth this to Zacharias, the father of John the Baptist in his life, and writeth how that this man being very aged, died in Judaea, and was buried near Aggaeus the Prophet.    

The Life of the Prophet Esdras.  

CHAP. XXXIII.  
ESdras the Prophet, and scribe of the Tribe of Levi, was the son of Saraias. He, as himself saith, was a Captive, when Artaxerxes was King of Babylon, and he began to prophesy, in the thirtieth year, almost after Jerusalem was destroyed. He maketh mention in his book, of the prophesying of Malachias the Prophet, who nevertheless is said to be born after the people were brought back again from captivity; And therefore he must be conceived to have foretold this, as being moved with a prophetic spirit. But because we writ the life and acts of Esdras, we must keep the order of the times, as long as we can, in setting them down. In the first year of Cyrus' King of the Persians, in which the seventy years of the captivity foretold by Hieremiah were fulfilled, by his grant this Esdras went to Jerusalem to build the Temple with Zorobabel the governor, and Jesus the son of Josedeck, and others, that had a mind to go after them; but how long he was there, it is uncertain. For he came afterwards again to Babylon, and in the seventh year of Artaxerxes, he returned thence to Jerusalem by his grant, with many others, and so, as that when they set out from Babylon, the first day of the first month, they came to Jerusalem, the first day of the fifth month. Which journey and return of his, why, and how it befell, or was procured, because it pertains to his exceeding commendation, I have thought meet to be related. The work of the Temple of jierusalem, which was begun by the edict of Cyrus had been intermitted by the hatred & envy of the enemies of jerusalem, and completed in the sixth year of Darius, and the third day of the twelfth month. And in the seventh year of Artaxerxes the son of Darius, seeing he by God's blessings, was in great favour with the King, both because of his great virtues, with which he was endowed, and also because he knew him to be a scribe very skilful in the Law of God; he not only willingly granted his petition, that he might go to Jerusalem with his country men, that had a mind to explain the law, but also he gave him a Patent, whereby it may easily be conceived how gracious he was with him: Now the Copy of the Patent is thus; Artaxerxees King of Kings, to Esdras the Priest, ascribe exceeding skilful of the law of the God of Heaven, greeting. I have made a decree, that he that will of the people of Israel, the Priests and Levites may go with thee to Jerusalem out of my Kingdom, for thou art sent by me, according to the advice and judgement of my seven Councillors, that thou mayest teach and explain in Judaea and Jerusalem, the law of thy God which thou understandest, and propound it to all, and mayest carry the Gold and silver which I and my Councillors have of ourselves, and of our own accord, offered unto the God of Israel, whose Temple is at Jerusalem. And if the people which is in the country, will give gold and silver, I give thee leave to receive it all, and buy with it Calves, ramms, lambs, and other necessary sacrifices which thou mayest offer in the Temple of thy God; and if there be any silver or gold left, that ye may dispose of it as it liketh thee or thy people, according to the will of God. The vessels also which are delivered thee to do sacrifice in the Temple of thy God, do thou there look to, that they may be ready at hand. But if thou want any thing besides, I would that thou require of my Rulers, whom I have set over my Treasury beyond the river; for this I have given them charge of in thy decree, lest perhaps thy God should be angry at me and my children, and also that they that attend God's service, may be altogether free. Let it be also lawful for thee to appoint some punishment, either of banishment, or death, or prison, or fine. Esdras having received this Patent, after he had thanked the King in presence, gave thanks also to God by himself, because he had inclined the King's mind, to honour and beautify his Temple, and had caused according to his goodness towards him, that he should get favour with the King and his Councillors and Princes for the matter. According to this decree, in the first day of the first month, in the seventh year, when Artaxerxes was King, Esdras going from Babylon, called together a great multitude of his countrymen, near a river which falls into the river Ahava. Having tarried with them there three days, when he found no Levites whom he sought for amongst the People and Priests, he sent eleven Princes and discreet men to Eddo, and his brethren, who having received their errand came thither. And when he had appointed a fast unto all at Ahava, that they might pray to God, that he would grant them a prosperous journey (for he durst not desire of the King a foot-company, or horse, that might give safe conduct to them all, but he had said God's protection would not fail him and his people) he set out thence on the twelfth day. That which he and the rest had desired of God, that they might have a prosperous journey, so fell out accordingly, as that when on the first day of the fifth month, they came at length to Jerusalem, they felt no harm at all, nor were they troubled with the treacheries or mischievous attempts of their enemies. When he was come to Jerusalem, on the fourth day he took order that every thing should be done according to the King's decree. He also a while after, performed the duty of a good and wise leader; many had contracted Wedlock with strangers, contrary to God's command and law. Which when the Princes had told Esdras, he sat sorrowful before the Temple with his garment and coat rend, and the hair of his head and beard pulled off, and remained in that look and habit, till the sacrifice which was offered at even, when all were come unto him that feared and worshipped God, because of the transgression and wickedness of the rest. After he stood up in that holy assembly, and then afterwards again, kneeling upon his knees, hanging down his countenance, and spreading his hands abroad, he professed unto God that he was ashamed to lift up his face towards him, because the wickedness of his forefathers, and the people that then were, was infinite in number and weight, and that for their sakes they were rightly given up to the will of the Nations: Whilst Esdras confessed these, and many other things to God in prayer, there came together a great company of men women and children weeping, amongst these S●chenias, one for all spoke unto Esdras, that he and all the rest had broken the Law of God, and had taken strange wives; but if their repentance might be accepted, that he and they would make a covenant with God, wherein they would promise, that they would put away those wives and the children that were born of them, according as God should advise, and they that devoutly worshipped him, that they might all obey the Law; and that therefore he should stand up, whose part it was to determine about the business. As soon as he stood up, he made the Priests and chief Levites, and all Israel, swear and bind themselves by an oath, that they would do according to Zecheniah's words. When they had sworn, he neither eat nor drank, before he had given command by all their consents, than within three days, all of the Tribe of Judah and Benjamin should meet together at Jerusalem, as the Princes and Elders had determined, and the losing their estates, and the casting of them out from the congregation of the people of God, should be the penalty to them that did not come at the day. The third day fell upon the twentieth of the ninth month of that same year, the day on which as it was ordered under a penalty, they met at Jerusalem. When they were all set in the court of the Temple, Esdras stood up and told them, as they trembled for their wickedness, what a great sin they had committed, in that they had taken strange wives, yet nevertheless they should receive pardon from God, if they would put away those wives, and separate and part themselves from those Nations. They all said with a loud voice that they would do so; but because they knew that the multitude was very great, and that it was not a business of one day, especially seeing the rain hastened them away, they entreated him that the chief men might be pricked out, who with the Elders, on set days, might determine concerning them that were called. When this liked them, after he had sent them away, he began to sit in a place appointed with the Judges that were chosen on the first day of the tenth month, that they might inquire after the matter, and they used such diligence therein, that upon the first day of the first month, the business was done and ended. Thus when all were purified, he betook himself afterwards at the desire of them all, to rehearse the Law of God. That was done in the seventh month, that is, in September, which amongst the Jews was almost all dedicated to God's worship and service, by reason of so many holy-days. And therefore, on the first day of that month, when an infinite number of men and women were come together out of the Cities and villages of both Tribes, that is, judah and Benjamin, to the open place which joined to the water-gate: Esdras at the entreaty of them all, standing from morning till no one upon a Pulpit which was made to that end, after silence was made, recited unto them the Law of Moses out of a writing. When he read the Law with a loud voice, so as all might hear, they all wept. Which Esdras perceiving, he bade them not to weep, because that day was consecrated to God, and therefore they should go and take their meat with gladness. On the next day, the chief men of the families of all the people, the Priests and Levites coming to him, entreated him, that he would interpret the words of the Law to them and others, and because they had read it written, how that God commanded Moses that the People of Israel on the feast of Tabernacles, which lasted seven days, should make them booths of twigs and boughs of trees, in which they dwelled, they were made at his bidding, and then afterwards, every day for 7 days together, he read and expounded unto them the words of the Law. At which time he made the titles to the Psalms of David, which were read, and which they were without till then. Now the feast of Tabernacles, was kept from the fifteenth day of September, to the two and twentieth, and the eight day was holy, which being spent in reading and interpreting the Law, as I have said, they met altogether on the four and twentieth, keeping a fast, and covered with sackcloth and ashes, and hanging down their heads, they confessed their sins with tears, and put away their strange wives. Esdras gave praise and thanks to God at large, and declared his benefits toward his people, and rehearsed the wickedness of their forefathers, and of them that then were, for whose sake, God always had punished his people, though not so much as he might. Lastly, at his exhortation, they made a covenant with God, wherein they promised, that they would keep his Law, and the most of them sealed it. He prophesied, as I said, at Babylon, in the thirtieth year after Jerusalem was destroyed, and he saw many dreams, and had obscure visions presented to him, which Uriel the Angel of God explained, when he wished for and desired their interpretation. Now when these so many and excellent things were done and passed, he died at Jerusalem.    

Malachias the Prophet.  

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

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