To whom shal wee goe thou hast the words of eternall life Concerning the holy Bible and bookes of the old and new Testament THE Byble or Bibles although generally it signifieth a book yet more particularly by the holie Bible is the bookes of the old and new Testament called holie for the holy Diuinity and doctrine of God are seuered from the wisedome of the world and brought from heauen and a Bible because many bookes are therein contained The first whereof is Genesis the last the Reuelation The first deuision of the BIBLE THe holy Bible is deuided into the olde and new Testament The olde Testament containeth those bookes which were written before Christ was borne as the bookes of Moses the Psalmes and the Prophets with som other which are in number 48. The new Testament comprehends those bookes which were set foorth after the birth of Christ As the bookes of the Gospelles and the Epistles with others which are in number 27. The 2. Diuision THe holy Bible is diuided into six parts in respect of so much as concerne the difference of the Bookes For some of the bookes of the Bible are Legall Historicall Doctrinall Propheticall Euangelicall and Epistolar 1 The siue bokes of Moses cald c. are Legall because the lawe is specially described in them 2 Historicall are those which simply containe Histories or thinges doone as are the bookes 1 of Iosua 2 of Iudges 3 of Ruth 4 of Kings 5 of Chron. 6 of Ezra 7 of Nehemiah 8 of Tobias 9 of Iudith 10 of Hester 11 of Machabees 12 of The acts of the Apostles 3 Doctrinall are those which containe some speciall doctrine for the edifying of the hearers as are the books 1 of Iob. 2 of Psalms 3 of Prouerbs 4 of Ecclesiast 5 Canticles 6 Wisedome 7 Iesus Sirach 4 Prophetical are those which were preached written by the Prophets wherof 4. are called the greater and the rest are called the lesser Prophets The greater because they write greater and longer bookes the lesser because they write lesser and smaller bookes 5 Euangelicall bookes are they which containe the Euangelicall stories of our Sauiour Christ set forth by the 4. Euangelists 6 Epistolar are the writinges and letters of the Apostles and specially of the apostle Paule The 3. deuision Some books of the Byble are Canonicall Apocrypha Canonicall bookes are those in which is preserued the authority of Ecclesiasticall oppinions Apocrypha or doubtfull bookes are those whose credit is doubted of and serue only for the instruction of the people not for confirming the opinions of the church such are the bookes 1 of Iudith 2 of Wisedome 3 of Tobia 4 of Iesus Sirach 5 of Baruch 6 of Machabees 7 of The fragments in Hest DaÌ„ All the rest are Canonicall bookes otherwise called Authenucall from whence the Canonicall and autenâ—call scripture hath his name and they are Canonicall which reade or expound the holy Scriptures Of the Bookes Legall or the 5. Bookes of Moses THe books of Moses haue their names in Greeke Pentatenchou of the numb of 5. because they are but 5. of the Hebrewes they are called 5. fiftes and they are ascribed to Moses either because Moses wrote them or because they containe the story of Moses in them and they are 5 1 Genesis 2 Exodus 3 Leuiticus 4 Numbers 5 Deuteronomy 1. Of Genesis GEnesis hath his name of begetting or of generation because it is a booke of the generation of the world both for the Creation of things and for the restoring of them after the floud It hath in it 50. Chapters and is diuided into sixe principall partes in regard of the sixe famous persons whose stories are set forth in Genesis 1. Adam is described from chap. 1 to cha 6 2. Noah from the 6 to the 12 3. Abram from the 12 to the 20 4. Isaac from the 20 to the 28 5. Iacob from the 28 to the 37 6. Ioseph from the 37 to the end of the book But Genesis in some containes 1 The Beginning of the world 2 The Deluge 3 The Burning of Sodom 4 The Destruction of Babell 5 The Deeds of the Patriarches 6 The Fall especially of mankind his restoring againe by the blessed seede of the woman that is Iesus Christ 2. Of Exodus EXodus is so called of going out because heere is described the going of the children of Israell out of Egypt as also the conuersion of many in the wildernesse wher the law was published because men knewe not what sinne was For then God gaue to his people the law of the ten commandements and after by Moses ordained Ceremoniall and Iudiciall lawes that Religion and gouernment might bee preserued among the Iewes In all which as in the building of the Tabernacle Christ was shadowed so the law is a schoolmaister vnto Christ The principal deuision of Exodus 1 From the first chap. to the 7 after thâ— description 1. of the birth 2. of the hiding 3. casting into the water 4. adoption 5 slight 6. mariage of Moses God giues 〈◊〉 commandement both of his restoring into Egypt and of his bringing the people oâ— Israell out of Egypt because they were oppressed with a harde bondage by Pharao which coÌ„mandmeÌ„t after long delay he doth execute In the midst of the 4. ch he goeth into Egypt and with his brother Aron goeth vnto K. Pharao reasoneth with him about the letting go of the people which is in the 6 ch 2 From the 7. chap to the 12 are described the ten plagues of Egypt as that 1 of Blood 2 of Frogges 3 of Lice 4 of Flies 5 of Mouen of cartel 6 Blanes 7 Haile 8 Locusts 9 Darknesse 10 death of the 1. born 3 From the 12 cha to the 16 is described the deliuerance of the people of Israell out of Egypt not without puisuing yet by the mightye power of God 4 From the 16 ch to the 20 is described the going forward of gods people thorow the desaâ—t their murmuring and Gods deliuerance with Mâ—nnâ— and Quaâ—les In the 20 chap. the â— commandementes are giuen to Moses 6 From the 21 to 25 Iudicial lawes are ordained 7 From the 25 to 32 are ordained lawes ecclesiastical or ceremoniall concerning the building of the Tabernacle 8 From the 32 chap. to 36 are the tables giuen of the ten commandements 9 From the 36 to the 40 chap is described the building of the Tabernacle 10 In the last chap. hamely in the 40 the erecting of the Tabernacle is described Thus much of the booke of Exodus 3. Of Leuiticus LEuiticus the third book of Moses is named of the tribe of I euy for the Priesthood of Aron which in this book is ordained with the lawes therof is appointed for the purging and eâ—pâ—ation of sin that it might signifie the true priest Christ Iesus the lamb of God which taketh away the sins of the world For for this cause were the Leuiticall Sacrifices the Leuitical hallowings
of Israell and Iudah sometimes good and sometimes bad somtimes most Godlye as Iosias Ezekias sometimes most wicked as Ioas and Manasses with other to the ende of the booke vnder which kinges all the prophets both Elias and they which were before the captiuitie of Babilon did prophesie many of them were crownd with martiredome as Esay Ieremie Amos Zachary Zacharie and the rest Of the bookes called Paralipomenon PAralipomenon taketh his name of leauing because it handleth that which in the bookes of the Kinges is left out or omitted and is deriued of Para that is like and Leipomai to leaue or omit they may be also called bookes of chronicles because they conteyne histones of things done from yeere to yeere whereupon the Title in hebrue is dibre haiamaim that is wordes of daies for in these two bookes are described particularly the actes deedes of the kinges of Israel but it is vncertaine whether these 2. bookes be that one whereof mention is made in the bookes of the Kinges when it is said are not those thinges written in the booke of the wordes of the dayes of the kings of Iudah These two bookes are thus deuided The former which hath 30. chap. conteyneth the histories of Saul and Dauid besids the numbring of the tribes The latter which hath 36. chap. conteyneth the histories of Saul Salomon and all other kinges of Israel and Iudah The summe of the first booke is this 1 From the beginning to the 12. chap. besides the storie in the 10. of the priestes and Leuites in the 11. of Sauls death are set foorth the rehearsals of the fathers and Patriaches from the beginning of the world especially of the 12. tribes of Israel 2 From the 12. chap to the 24. the historie of Dauid is amplified which is in the Second booke of Samuel 3 FroÌ„ the 24. ch to the ende is set downe a catalogue of the princes of Dauid also how forgetfullnes death the ende of all ceased vpon Dauid The some of the 2. booke called Paralipomenon 1 From the beginning to the 10. ch those thinges of king Salom. are inlarged which are conteyned in the greater part of the third booke of kinges 2 From the 10. chap to the end are discribed the actes and deedes of the other kinges which are written in the 3. and in all the 4. bookes of the kinges The booke of Esdras The two bookes to weet the 1. and the 2. of Esdras which is also called the booke of Nehemias are by the hebrues ioyned together in one but the thirde and fourthe booke of Esdras are not commonly vsed amongest the Hebrues albeit the third be for the most part taken out of the book of the Chronicles The books of Esdras Nehemiah doe by good order of the historye followe the bookes of the kings and Chronicles For as the booke of the kings and Chronicles doe containe the histories of the state of the Israelites before the captiuity in Babylon So these two bookes of Esdras and Nehemias do shew what thinges were done amongest the people of the Iewes after the captiuitie in Babylon For Esdras and Nehemias which are said to haue been scribes to Ieremie do bring back the people from that captiuity in Babylon and restore the Citie of Ierusalem and the Temple I meane both the Common weale and the church whose hearers and incouragers were the prophets Agge Zachary And this reedifying was made because of Christ who shortly after was to come to be borne in Bethlem to preach in this second temple of Ierusalem in the end to suffer without Ierusalem The sum of the Booke of Esdras It hath ten chap which are thus diuided From the beginning to the 4. ch is described the releasing of the Iewes granted by Cirus K. of the Persians Then the people are numbred gathered togither in Ierusalem by Zâ—robabell theyr captaine beginning again their oblations and festiuals And here may be obserued the maruellous iudgment of God his goodnes towards the Gentiles by the captiuity of the Iewes For as Nabuchadnezar Euilmeredech before the deliuerance were conuerted by the meane of Daniell and Darius king of the Medes and Cirus king of the Persians after the deliuerance so the captiuity of the Iewes was profitable vnto the Gentiles From the 4. chap to the 9 is described the building againe of the Temple by the persuasion of Agge and Zachary the proâ—hets after the hinderance therof 42. yeares â—nder Darius the younger so that you may â—â—e the enuy pollicy of Sathan in hindring â—he true worship of God as much as may be Then the temple is furnished againe by Esâ—ras Darius supplying religiouslye that â—hich was wanting restoring thos things â—hich had been taken away From the 9 to the end is described the â—eale of Esdras in separating and remouing 〈◊〉 strange women where especially are to be obserued the common places of prayeâ— and of true repentance And in this whole book must be obserued how God one while punisheth his elect offending as here by the captiuity of Babylon another while receiueth them againe to fauour as heere by Esdras and Nehemias The summe of the booke of Nehemias which also is called the second Booke of Esdras 1 First from the beginning of the book to the 8 chap after the faithful prayer of Nehemias the Iewe with the confessing of his sinnes he obtaineth of his heathen Lords Artaxerxes the king whose Butler he was in Persia leaue to returne to his brethren in Iudea so as we may see that deed do follow faithfull prayer comming to Ierusalem hee begins to reedify the City not without troble persecution and many hinderances so that the people were both molested in such sort by their enemies that they were driueÌ„ to holde their sworde in one hande and to builde with the other and also they were afflicted with so great famine and sâ—arsitie that Nehemias in the 5 chapt commanded by an edict that all they which had taken â—surie shoulde restore it wholye vnto the poore Lastlye though hee were not free from the deceipts of wicked men yet hee went forward with the worke vntil he had appointed a continual watch and the gates to be shut in the night season 2 From the 2 chap to the 11 religion is restored the Lawe is repeated the people are instructed and the couenant is renewed for without Religion and the word of God al is filled with errors 3. From the 11 chap to the end of the booke first the habitations of the people are set out by themselues then the Leuites are numbred lastly strange women are separated order is taken for the Leuies and the keeping of the Sabaoth is renued The thirde booke of Esdras as it is called containeth onely an amplification of those thinges which are comprehended in the book of Nehemias except those which are repeated in the first chapter out of the bookes of the Chronicles The 4. booke of â—sdras
4. Men thinke that Amos the Father of Esay was the brother of king Amazia of whose line Christ is Moreouer hee writes not onely more sermons then other proph concerning Christ and his kingdome but also more cleare more excellent then the Euangelistes therefore he is rather to bee called an Euangelist then a prophet Esay learned in the time of the transmigration of the ten tribes vnder Vriah Ezechia kings of Iudah he liued about the age of the world 3200. with Osea Ioel Amos Micha he prophesied aboue 100. yeares The book of Esay the prophet contains 1 prophesy Legal Euangelical 2 Historical as that of Ezechias the K. 3. exhortations vnto the Iewes pentiles 4. Consolations 5 praiers 6 giuing of thanks In the book of Esay there are 66. chap. which are thus deuided 1 From the beginning vnto the 13. cha he deals with the Iewes somtimes he sharply reproues them sometimes he prophesieth with them sometimes against them he threatneth the obstinate with horrible euils He putteth down most excellent promises concerning Christ to them that repent to comfort them which part he shuâ—â—eh vppe with giuing of thanks From the 13 ch to the 24 he passeth ouer vnto the Gentils preacheth prophesieth against them wherby mine he taxeth fusle the Babylonians 2. the Philistians 3. the Moabits 4. the Damascens 5. The Ismaclites 6. the Egyptians 7. the TitiaÌ„s 8. the Sidonians as the euill neighbours of the Iewes and alwaies offensiue to the people of God in which he prophesieth deuastation and other horrible euils to fall on them neither doth he in the meane while neglect the promises made to the gentiles that they should be conuerted to the saith 3 From the 24 chap vnto the 36 chap he returnes to the Iewes to whom againe hee prophesyeth hard thinges because of their incredulity He threatneth the captiuity of that proud Sinagogue the wicked Iews other hard fortunes and that they were altogither forsaken of God But the godlie and good men he comforteth in that God would keepe preserue his remnant and little flocke In the meane time hee omitteth not thankesgiuing for the Gospel that should be reuealed in the new testament 4 From the 36 cha vnto the 40 cha he reciteth the histories of Ezechias the K. of Iudah who as a godly feruent beseecher of God was heard both againste Senacherib that wicked king of Assyria for himselfe being greeuouslye sicke with a pestiserous disease From the 40 chap vnto the end he again deals with the Iewes sometimes most sharply rebuking them for their incredulity and Idolatrie sometimes comforting them as being to be brought captiue into Babilon In the meane while he puttes downe manie excellent prophesies and promises concerâ—ing the kingdome of Christ and the calling of the Gentiles ioining the Gospell to the Law to reprehension consolation by the Gospel that he might be said more truly to be an Euangelist then a prophet So much concerning the book of Esay The Booke of Ieremy IEremy the sonne of Helchia the priest began to prophesie the 13 yeare of the raign of king Iosiah when the king the priests and the people liâ—ed most wickedly vntil the booke of the â—ruine law was founde in the house of the Lorde by Helchia the father of Ieremye Then the king being moued with pitty and â—ompassion did restore the worship of god â—nd did root out Idolatry as the last book of the Kings doth witnesse in the 22 chapâ—â—r Ieremy prophesied from the 13 yeare 〈◊〉 Iosias vnto the time of the Babylonian câ—tiuity almost 41. yeares He also prophesieâ— concerning the captiuity of Babylon tiâ—â— ouerthrow of the city of Ierusalem he foâ—â— told the time of the captiuity almost 70. yeares where we are to obserue by hoâ— much the neerer punishments doo hast 〈◊〉 draw on by so much the more the wickâ—â— are worser more obstinate which appâ—reth by Ieremy by our time to be true Although the order of chapters cannâ—â— be obserued in the bookes of the prophers because they seeme rather to be sayings gathered out of the Prophets mouthes as thâ—â— vttered them then to haue byn written by them It is somewhat to go thus farre if wâ—â— can go no further as to obserue that notâ—â— Ieremy doth handle chiefly 3. things in order but with often repetitions mingled â—mongst themselues First he preacheth and chideth vehemently the wicked Iewes afterwardes bâ— foretels their punishments to wit the saâ— king and wasting of the City of Ierusalâ—â— Lastly he prophesyeth as other Prophets concerning Christ and his kingdome and of the new Testament 1 From the beginning vnto the 20 cha â—esides the history in which he is called of God by a vision by a signe to wit a flaâ—ing rod a seething pot In which God â—ewes his sudden and vehement wrath aâ—ainst this peruerse rebellious people by â—â—e king of Babylon the rod reuenger of â—od Besides I say this history Ieremy â—eproues the impiety of the Iewes theyr â—dolatry offences wickednesse cruelty aâ—ainst yâ— prophets so as al these sermoÌ„s for yeâ—ost part are for penitency or graue exhorâ—tions to repentance Besides the propheâ—es concerning the captiuity of Baby and â—esides consolations with which God doth â—omfort the prophet against tentations and â—he prophet the people to be deliuered froÌ„â—he captiuity From the 20. to the 40. ch besides the hiâ—â—ory of the crosse calamity of the prophet 〈◊〉 besides those most excellent promises of â—â—turn from captiuity concerning christ â—â—ee threateneth the people of Iuda speciâ—â—ly the prin with al euil which is agrauated â—y this â—hat God signifies that he wil stand â—ith the Chald. against his own people and â—ith the Chal. afflict his people which is of 〈◊〉 other things most horrible to wit God is not to be with his people but againste 〈◊〉 people After that he threatneth false pâ—â—phets and preachers who preached to 〈◊〉 Princes and people thinges pleasing theâ—â— and not according to the word of the Lord. Lastly he recites the history of Zededâ— the king that as contemning Gods wordâ— he fled to mans ayd and helpe euen so â—â—â—sery and calamity hapned vnto him whiâ—â— is the reward of Tyrants From the 40 chap. vnto the ende of thâ— booke besides diuers examples that is 〈◊〉 wit God deliuereth and keepeth the Prophet that God is true in his word that hâ— punisheth the contemners of his worde afterwards besides admonitions to the Iewâ— in Egypt and consolation with which Ieremy comforted Baruch his scribe he prophetsieth against the Gentiles his neighbors the Egyptians Philistians Moabites and other kingdomes then hee prophesieth the destruction of the kingdome of Babylon by the Meades and Persians Last of all hee concludes the booke with the historye of the deuastation or destruction of Ierusalem and with the leading away of the people in to Babylon that euery man may see the order of the Almighty in which he is
end the Citties of refuge are appointed and the fieldes of the Leuites neere to the cittie then Rub. Gad and the tribe of Maâ—asses are sent away to their owne possessions according to the couenant Num. 32 Afterwardes the care of Iâ—suâ— touching his posteritie is shewed by a notable exhortation and forbiding them to haue societie with the Gentiles and he shewes a lardge rehearsall of Gods benefites and making a couenant betwene them and God he calleth backe the people vnto God Lastly is declared the death of Iosua and Eleazar the sonne of Aron and the burying of Iosephes bones ⧠The booke of Iudges THe booke of the Iudges is named of those Iuges which after the death of Iosua Gouerned Israell For it contayneth a discription of Israells proceeding after Iosuahes death vnder the Iudges who maruailouslie defended the people from their enemies wherein is to bee obserued that God preserued the comon weale of Israell for the same cause for which he did establish it Namely for his sonnes sake that should be borne of the Ieweish people also this is to be noted that the people of the old Testament were vnder fower kindes of Gouernement according to the diuersitie of the times 1 Vnder a Fatherlye Aucthoritie in the time of the Patriarches Moses and Aaron 2 Vnder the aucthoritie of Iudges during the time of these Iudges 3 Vnder the gouernement of Kinges in the time of the Kinges 4 Vnder the gouerment of the Priestes in the time of the Priestes vntill Christe Who one for all is 1 Eternall Father 2 Iudge of the quicke and dead 3 King of Kinges 4 Euerlasting hie priest There were in number as Iudges 16. 1 Iudas 2 Simeon 3 Othoniell 4 Aroth 5 Samgar 6 Deborah the Prophetise 7 Baruck 8 Gedeon alias Ierobabell 9 Abimelech 10 Thola 11 Iair 12 Iepthe 13 Abesau 14 Achialâ—n 15 Abdon 16 Samson Now the booke of Iudges is deuied according to the order of the persons as they ruled in Israell From the begining of the booke to the 6 chap. 7. histories are discribed of the Iudges Iudas Simion c. Amongst whom Deborah the prophetis singeth a notable song in the 5. chap. From the 6. to the 13 besides the storie of Giddeon and his sonne three other Iudges are discribed Thola Iair and Iepthe of the Sacrifising of his daughter chap 11 from the 13 to the 17 is described an exelent storie of Samson and heere is Samson peculiarly comended in it hee was a figure of Christe From the 17. to the end of the booke beside the Idoll of Mica and the children of Dan is set forth a fearefull and a lamentable story of a Leuites wise for whom being rauished fallen downe dead and cut into 12. peeces the whole trâ—be of Beniamin was al most extinguished that by this one example we may learne that God doth seuerely fearfully punish adulteries Thus farre goeth the Booke of Iudges wherein are set before vs many examples to stirre vs vppe to repentance in which we also see that God hath alwaies sharpely punished Idolatry and other feareful sinnes but hath beene mercifull to the repentant that this booke may well be called the booâ— of the VVrath and Mercy of God The booke of Ruth THe booke of Ruth is so named of Ruth a woman that was a gentile to wit a Moabite of the people of Moab who was the sonne of Lotte Gen. 16 This booke containeth only 4 chap besides that it is an example of domesticall care wherein it also declares that God euen then had care of the Gentiles and that the Gospell was reuealed to the Gentiles after these things Ruth and other of the Gentiles are ioyned to the seed of Abraham This booke containeth part of the genealogy of Dauid which by the Euangelist is translated into the genealogie of Christ so that you may say that this booke also hath reference to Christ and thou mayst know that it was decreed long before that Christ should be borne of sinners harlots for the abolishing of sinnes And furthermore thou shouldst not doubt saluation also to bee ordained for the Gentiles It is deuided into 2 partes JN the two former chap Ruth is set down for an example how all Daughters in law ought to behaue themselues Humblie and dutifully towardes their Mothers in-lawe 2 In the other chapt is an example of Chastitie in Booz The bookes of Kinges THe 4 Historicall bookes which are intituled the bookes of the Kinges after the vsuall edition are in Hebrue onely two whereof the first is named SAMVELL and is deuided of the Latines into 2 bookes the which are called the bookes of Samuell The later of them is called the booke of Kinges which in like maner is deuided into 2 bookes which are called the bookes of the Kinges This Samuell was a most faithfull constant Prophet of God vnder King SAVL of whoÌ„ the 2 first bookes do take their names and in the one of them the storie of Saul in the other the storie of Dauid is larglie discribed The two latter bookes are commonlie called the bookes of the Kings because they conteyne the Historie of all the other kings both in Israell and in Iudah In the first booke of Samuell is discribed the beginning of the third kinde of gouernment namely the Kinges vnder wicked K. Saul vnder whom the kingdome and monarchie was ordeyned in Israell In the second booke of Samuell the kingdome is translated from Saules house vnto Dauids the most godly king and Prophet which is worthiely called the crowne of prophets In the 1. booke of the kinges it is according to the vulgar edition and in the thirde of the Kinges is discribed first the storie of SallomoÌ„ the king in whose time the TeÌ„ple was built vnto the Lorde in Ierusalem 2. the deuiding of the kingdome into two partes namely Iudah and Israell in the histories some of the Kinges of both partes are largely discribed In the 2. booke of Malchim that is to say in the 4. booke of the kinges according to the vulgar all the kinges in Israell and in Iudah are discribed also the wasting carying away the people of Israell captiues into Assiria Iudah into Babilon In the mean while the bookes are garnished with the promise concerning Christ which were made vnto Dauid 2. Kinges 3 ¶ A Catalogue of the Kinges of the People of Iudah Saul Dauid 1. Kinges 9 2. Kinges 3 Sala These 3. reigned ouer all the People of Israell Iudah before the discription of the Tâ—â—bes Afterwardes ten tribes sell away from the ten and they became two kingdomes as the Kingdome of Iud with the two tribes Iudah and Benieamin the kingdome of Israell with other ten Tribes The Kinges of Iudah 1 Roboam 3  12. 14 2 Abias wicked 3   15. 3 Asa 2 〈◊〉  15. 4 Iehosop Godly 2   16. 5 ZaÌ„bnas 3   12. 6 Ioram wicked 4   11. 7 Ochozlâ—s    Â
c. And hee teacheth that they are truely blessed of God which are ioyned with God and are vnited vnto him through religion and godlynes and also the lawfull vse of other things In the end hee reckens vp the inconuenience of olde age and the decay of all his strength that draweth nigh to death Therfore let euerie man liue in the feare of God let him faithfully performe his office and let him vse the thinges created of God to the glorie of God The booke of the Canticles THe 3. booke of Sal. whose Title is The Song of songs Salomon hath set foorth many songes to wit 105.3 King 4 but because that this song is more excellent thē the rest and more glorious it is called the song of songs and it contayneth secreete misteries vnder the Metaphors of the bridegrome and the Bride of Christ and of his Church or of all the godly For though the verse be thank of giuing in which thāks are giuen to God because he hath adorned the common weale of Israell with great benefits to wit with a king and priest Yet he shadoweth the kingdome of Christ for whom all men doth giue thanks vnto God that here haue fought a good fight to whom is appointed a crowne of righteousnesse in heauen whiles they are ingrasted with their spouse eternally Because it cannot be deuided into parts since that thorow 8. chap there is a certain perpetual speech between the bridegrome and the bride To conclude this book containeth most excellent and particular matter 1 Concerning the kingdome of God 2 Concerning the Ministery of his word 3 Concerning the variety of the gifts of the holy ghost 4 Concerning the perpetual felicity thorow Christ 5 Concerning the defence or protection of the highest 6 Concerning the Tranquility of the elect 7 Concerning the peace or quietnes of conscience The booke of Wisdome ALthough this booke by the title seemeth to bee Salomons yet it is ascribed to Philo a man most wise learned of the Iewes who was the embassador of the Iewes to the Emperor Caligula againste which tyrannous prince the like vngodly men Philo Iudeus seemeth to haue written this booke that it may wel bee called the Philosophy or the wisdome of Philo. The booke being very conuenient for our time He commendeth the word of God against sauagenesse and tyranny of the wicked who wil not fauour the word of God among their subiects euen as Caligula did interdict his religion among the Iewes But thou shalt obserue that the word of God in this booke is called Wisedome and this booke to be the interpretation of the first commandement whence all wisdome doth flow Furthermore the chapters of this booke are 22. which are thus deuided 1 From the beginning vnto the 6 cha he maketh a comparison betwixt the righteousnes of the godly the cogitations of the wicked 2 Betwixt the goodnesse of the godly and the councell of the wicked 3. Betwixt the simplicity of the godly and the tyranny of the wicked 4. Betwixt the Martyrdome of the faithfull and the vnhappinesse of Insidels 5 Betwixt the constancie reward and felicity of the godly the condemnation of the wicked 2 From the 6 chap vnto the 10 hee layeth downe graue exhortations in which he exhorteth wicked men to embrace wisedom that is to saye with penitency and repentance where he sheweth that wisedome is to be gotten by faithful prayers 3 From the 10 vnto the 16 he commēdeth wisedome by the example of the Patriarches and by the sundry benefites and myracles of God towardes his people and against Idolatry and impiety whose cursse he sets downe with a derision and detesting of them by praising Gods mercy From the 16 chap vnto the ende of the booke againe he compares the righteousnesse and the rewards of the godly with the vnrighteousnesse and punishmentes of the wicked by bringing an example concerning the destruction of the Egyptians So much concerning this booke out of the which many Ecclesiasticall songes are taken out The booke of Iesus the Sonne of Syrach THis book thus far is called Ecclesi that is to say as some men doe interpret an Ecclesiastical discipline much vsed yet not accounted amongst the canonical books It is called by proper name Iesus Syrach frō the author as the preface doth shew he liued almost after all the Prophets in the last part before the comming of Christ in the flesh A godly man and learned but of the schole of the Egyptians comming forth in to light did publishe this booke gathered out of the writing of many learned men The booke is admirable and very necessary and profitable for the vse of the common people where a Citizen or a housholder may learne godlinesse honesty prudence after what sort he must behaue him selfe 1. towardes God 2 towardes Gods word 3 towardes his ministers 4 towardes his parents 5 towardes his wise and Children 6 towardes his owne body 7 towards his seruances 8 towards his possessions 9 towardes his neighbours 10 towardes his friendes and enemies 11 towardes magistrates and lastly towardes al menne◠〈◊〉 This booke may worthily be called a booke of domesticall discipline But seeing that it cannot bee profitablie denided by Chapters because it is not a booke written in parts orderly but gathered out of the bookes of many doctors and heaped vp consusedly euen as Bees do gather their hony out of diuers flowers it is sufficient to shew what it doth containe generally 1 First it containeth prouerbiall sentences and darke similitudes so as in this respect Iesus Syrach seemeth to be a follower or an Imitator of Salomon 2 Furthermore he poureth our and singeth certain excellent prayers and hymnes vnto God 3 It containeth certain peculiar ancient deuine histories of acceptable mē to god 4 Lastly he sheweth with what benefites it pleaseth God most plentifully to blesse his people and what euils he hath heaped vpon the wicked 5 In sum the booke is full of diuine wisedome The books of the Prophets THe prophetical books doe follow there are 16. Prophets of the which there are 4 great and 12 lesser of whome wee haue spoken before The sum of the doctrine of the prophets is this 1. They teach the kingdom of Christ to come 2. They expound the first commandment by many examples and histories 3. They comfort the afflicted consciences threaten the secure and carelesse ones 4. they condemne the Idolatry of the Iews which they call fornication It is Idolatry or spirituall fornication when men do worship the true God not according to the word and commandment of God but according to their owne good opinion as men say looke Iudges 7 17. 3 king 12 Ose 2. for that opinion is inhibited Deut 12. The booke of Esay ESay is the chiefe amongst the proph whose writings are extant next after Dauids For hee is ioyned to Christ not only in faith but also in neernesse of bloud He cals Christ the bud of the lord chap
The Prophesie of Abdiah ABdias signifieth the worship of God that he is the seruant or the worshiper of God He is thought to be the most auncientest of all the Prophets as Ionas in the time of Achab and Ieroboham Kinges of Israell Hee inueyeth against the Edomites who delighted in the afflictions of Israell Edom was the brother of Iacob to weet Esau and as hee hated his brother because his father Isake gaue vnto him the blessing of the first byrth euen so all his posteritie hated the posteritie of Iacob that is to say the Isralites and whensoeuer he coulde he brought trouble vpon theÌ„ adioyning himselfe with their enemies so declaring the vnfaithfullnes of his minde as the Psalmist saith 137. Lord be thou mindefull of the sonnes of Edom in the day of Ierusalem who saith Down with it downe with it euen to the grounde It containes one onely Chapter the some Edomites whereof is this Abdias 1 He Fortells the destruction of the CoÌ„forteth the Iewes Abdias 2 He Sheweth that saiuatioÌ„ is in Sion Abdias 3 He teacheth that no iniury puokes worshiped Abdias 4 He the breethren Abdias 5 He teacheth that god only is to bee The booke of Ionas the Prophet IONAS signifieth a Doue he liued a litle before Esai vnder king Ieroboham hee was a prophet in Israell as it is written in the last booke of the kinges chap 14. after this maner according to the worde of the Lorde as it was spoken by his seruant Ionah the sonne of Aniathias the prophet which was of Gad which is in Hephet But it is manifest that Gad Hephet was a Cittie in the tribe of Zabulon so that Ionas was a Iew and not the sonne of an Ethicke widdow in the dayes of Helias of whom mencion is made Luke 4. as certaine men do imagine of Ionah He is sent into Syria to preach against the Cittie of Niniue which was a famous Citie the Metropolitane of the whole kingdome of the Assirians whence it appeareth that God at that time had not only care of the Isralites but also of the Gentiles It is notablie spoken by Math. chap 12 where it is saide that Ionas was a Type of Christ Dying and Rising againe The wicked and adultorous generation seeketh a signe and a signe shall not bee giuen him but the signe of Ionas the prophet as Ionas himselfe was in the Whales bellye three Dayes and three Nightes so shall the son of Man be in the hearte of the earth three dayes and three nightes There are onely 4. Chap. IN the first is described very largely a miraculous history how Ionas was caste into the sea out of a shippe and how he was swallowed vp of a certaine great fishe and was tossed here there in the whales belly the space of three daies In the second is described the song and thankesgiuing of Ionas vnto God for his deliuerance from the whales belly where he thought euery houre that his life was at an end he praiseth the worke of the lord who onely is of power in heauen and in earth sea and all deepe places In the third we haue a famous ezample of repentaunce in the Niniuites to be followed of all sinners where these thinges are seuerely to be obserued by no means to be pÌ„termitted 1 That God is the god of the gentiles 2 That God is of power good and iust 3 what repentance is 4 That true fasting serueth to repentance In the fourth the carnall carefulnesse of Ionas is described howe hee would haue him respected with the damage and hinderance of his neighbors such is the great imperfection and fleshly feare in mankind yea euen of the saints but in God there is mercy and clemency towardes all sinners truely repenting This doth plainly appeare by Ionas and the Niniuites The Booke of Micheas the Prophet MIcheas liued in that time vnder those Kinges as Esayâ— Oseas and Amos liued as plainly appeareth by the title He Prophesied against the two Tribes and against the tenne Tribes that is to say 1 against kinges 2 against Iudges 3 against Priestes 4 against false Prophets aswell in Iudah as in Israell and hee foretelleth their destruction that reiected the worde of God and without his seare followed after vayne thinges In this chiefely he is very famous for that he doeth not onelye promise Christ to come nor doeth not onely declare the benefites of his kingdome but also hee sheweth vs the place of his natiuitye Thou Bethelem Ephrata saieth hee Art not the least amongst the princes of Iuda Out of thee shall arise vnto me a captaine that shall gouerne my people Israell c. which place Matthew cites in the second chap. And there are 7. Chapters which are thus to be deuided In the first three chapt there are Sermons and prophesies of reprose somtimes generally against the Israelites againste the impiety and Idolatry of Iudah and their wicked life and sometimes particular against the chiefe heads aswell in religion as in pollicy but yet with all in the ende of the second chap. the faithfull are comforted thorow the promise of the comming of the true pastour our Lorde Iesus Christ In the 4. and 5. are most excellent promises and consolations concerning the inlarging of the kingdome of Christ by the preaching of the Apostles throughout the whole world In the 6. 7. sometimes he reprooueth the couetousnesse and impiety of the people and sometimes he complains by reason of the great malice of the world in his time In the end he annexed the promise concerning the beginning of Christs kingdom in Ierusalem and afterwares concerning the inlargement thereof by the Apostles amongst all nations and by the way he condemnes their Synagogues The booke of Nahum the Prophet NAhum hath his name of comforting For hee comforteth the afflicted Israelites in this that he prophesieth againste the Assyrians who troubled and vexed Israell and Iudah although by the scripture it cannot be found what time and vnder what king Nahum prophesied Yet it seemeth that he liued after Ionas a little before Esar He forâ—tâ—l the subuâ—sion of Niniuy which was â—â—lleâ— vnto wickednesse after the preaching of Ionas There are three only chapters which are thus to be deuided In the first chapter he prophesieth generally concerning the perdition of the Assirians In the second he foretelleth especially of the comming of the Babylonian enemye In the third hee sheweth the cause of perdition by numbring the horrible wickednes of the Assyrians which were these Fornication theft and lying to weet Fornication in the false worshipping of God or in false doctrine That in iust vexations and publike exactions leuied onely to maintaine their pompe and pride being in contractts and barhaines The ende of this prophesie is the consolation of the Iewes to whom he shewes the preaching of peace without distrust expecting the time of the newe Testament or of the Gospell of Christ in which time euerlasting peace is preached to the
Elephants sent out of the land chap. 6. 8 Alciâ—us the Iew going to Demetrius chap. 7. 9 Nicanor is slaine chap. 7. At length Iudah himselfe after the confederacie made with the Romans chap. 8. was slaine in the battell which was stirred vp amongst the Iewes at the commundement of Demetrius after the death of Nicanor by Bacides and Alcinus the princes of Demetrius the king chap 9. O most godly captaine and heroicall constancy in the iudaicall Religion O most valiauâ—e sighter and defender of this Nation who at length being throwen downe in the truâ— confession most valiantly died for the maintaining of gods glorie From the ninth chapter vnto the thirteenth chapter is described the historie of Ionathâ—s the brother of Iudas Machabeâ—s who dealt with both the Demetrius and Bacides and Aleinus of whome he obtained victorie by the helpe of his brother Symon Afterward hee had his affaires with the young princes of Demetrius the younger vntil Triphon slewe him by subtilty azealovs warriour for Religion and the true worship of god From the 13. chap vnto the 16 is described the history of Simon the brother of Iudas Machabeus and of Ionathas In the last chap vnto the end of the book the succession of Iohn his sonne is described after the death of Simon The second booke of Machabees THe second booke of Machaâ— for the most part is a description of those things which are written in the firste booke chiefly so much as appertains to Iudas Machabeus There are 15. chapters which are thus to be diuided In the fâ—â—st 7. chap is described the affliction of the people of Israell aswell by certaine deceits and trecheries of one Simon as also by the cruell tyranny of Antiochvs Wherein is not onely declared the constancy of Iudas Mâ—chabeus who liued abroad in the desaâ—t but also of the 7. brethren who was crowned in martyrdome together with their mother In the 8. chap. and the rest of the chapt are repeated the valiant acts of Iudas Machabeus vnto the end of the booke So much concerning the bookes of the Machabees and also of all the Bookes of the old Testament to wit The Legall Historicall Doctrinall and Propheticall which are all in number 48. Concerning Ioh. 5. in the which Christ saith Search the Scriptures The end of the Bookes of the olde Testament The Bookes of the Nevv TESTAMENT THE New Testament containes bookes which were written after Christ was made manifest in the fleshe Partly Euangelicall partly Historical In number 27. accounting the least which onely containes one chapt as the epistle of Paule to Philenion the epist of Iude and the two later Epistles of Iohn The bookes of the Euangelists THere are foure Bookes Euangelicall written by 4. Euangelistes to wit Matthew Marke Luke and Iohn they are called Gospels because they seuerally doe comprehende the Gospell of Iesus Christ That is to say Ioyful newes concerning the free remission of sinnes to be obtained by the meanes mediation of Christ The booke of Matthew MAtthew as he is saide to haue been the first of the Euangelists that wrote the Gospell to wit immediatly after the Ascension of Christ euen so he hath obtained the first place amongest them These are the parts principallye of this Gospell From the first chap vnto the 5 are shewed by way of entrance not onelye those thinges which do appertaine to the genealogy and natiuity of Christ As first the numbring of persons in the generations from Abraham vnto Christ 2 the reuealations made to Ioseph 3 The comming of the wisemen 4 The tyranny of Herod But also the life and doctrine of Iohn Baâ—tist and also the baptisiue and tentation of Christ before he began to preach and before he chose his Apostles From the 5. vnto the 8. is described the sermon of Christ which hee made on the mountaine amongst his Disciples and it was a very sermon of the Law by the which as by a foundation being laid he prepareâ— them in order to the ministery of the gospell First of the blessing and the rewards of good works 2 Of the offices of the apostles 3 Of the true interpretation of the law 4 Of almes 5 Of praier 6 Of fasting 7 Of true riches 8 Of confidence in God 9 The sincerity of true iudgement 10 Of continual praier 11 Of natural iustice 12 The auoiding of false doctrine 13 The study of liuing according to the word of god In suâ—â—me this sermon and generall hatration of the lawe sheweth that the law was a schoolemaister vnto Christ From the 8. vnto the 10. hee confirmeâ— his doctrine with excellent myracles benefites with the which both by sea â—â—land he succoureth miserable and afflicted men and shâ—wes himselfe to be our famous From the 10. vnto the 13. he informeth constrâ—â—â—eth and comforteth his Apostles in the mynistery of the word And also afterwardes hee confirmes the Dâ—sciples of Iohn He commendeth Iohn â—e condemneth the increduliâ—â— of many giues thaÌ„ks vnto God the father for his little stocke Last of all besides his disputation with the Phaâ—lsies concerning the Sabaoth concerning Signeâ— c. Againe he shewes by manifest miracles his louing kindnes and also in that he quencheth not the smoâ—king flaxe From the thirteenth vnto the ninteenth first Mathew shewes certaine parabolicall sermons concerning the force and effect of the woorde of God and afterwardes the vndeserued death of Iohn Baptist Christs departure into the desarte and his contention with the pharisees the healing of many sicke people the confession of Peter and the rest of the Apostles the transfiguration of Christ the obedience of Christ towards magistrates the comfort of the litle flocke Last of all he treateth concerning offences and the forgiuing of our brethren illustrated by a parable of the vniust steward in which part of thinges done in Gallelie hee sheweth the great care of Christ for the saluation of mankinde and also his great diligence in his office of teaching shewing of miracles From the ninteenth vnto the 26. cha he describeth chiefely the iourney of Christ from Galilie into Iudah and by the way of disputations sometimes with the pharisees and scribes sometimes with his owne disciples foreshewing also his passion healing of two blinde men Afterwardes his entrauÌ„nce into Ierusalem and his most sharpe and last disputation with the Iewes concerning the dueties or office of preaching throughout three whole chapters 21.22.23 of which disputation and reprehension these are the chiefe partes to weet 1 Of the Baptisme of Iohn 2 the two sonnes 3 of the vineyarde 4 of the corner stone 5 the mariage of the kinges sonne 6 the tribute to be giuen to Cesar 7 the wise of the seuen brethren and of the resurrection of the dead 8 the great commaundement in the law 9 of Christ the son of Dauid 10 of the curses vpon the pharises and Ierusalem Last of all he describeth the communication of Christ with the Disciples in the mount of Oliues the destruction
out the buiers and sellers out of the temple Secondly hee disputeth with the pharises and seuerally with Nichodemus and hauing by and by left Ierusalem first Baptised by his Apostles vppon which occasion Iohn the Baptist preached a most excellent Sermon concerning Christ afterwardes passing thorow Samaria he disputed at the Well with the Samaritan womi Last of all returning into Galile he healed the Rulers sonne The second iourney begins in the 5. ch and lasteth vnto the 7. In which iourney first he healed a man in Ierusalem on the Sabbaoth day by the poole of Bethesday which had been diseased 38. yeares wheÌ„â—e as hauing fit occasion he had long disputation against the Iewes hee preached a most excellent sermon concerning the resurrection of the dead and of the authority of scriptures Afterward returning into Galily first of all he satisfied 5000. men with fiue loues and two fishes And afterwardes he disputed very long with the Iewes concerning the spirituall bread which is the word of God Last of all when others taking an offence departed from him Peter in the name of the apostles made a most excellent confession of his faith concerning Christ The third he beginneth in the 7. chapt and continueth vnto the 12. chapter In which chiefly hee taught in the Temple of Ierusalem not without contradiction and perill First concerning the authority of his doctrine Secondlye concerning the Sabbaoth Thirdly concerning his owne person Fourthlye concerning his sufferinge Fiftly concerning the water of life Then he absolueth the woman taken in adultery which was brought vnto him by the Pharisies with writing on the earth with his finger Straight way hee taught the people and vnto the end of the eight chapter he disputed sharply againste the Iewes By and by hee gaue sight to one that was borne blinde whence no small contention did arise betwixt the Pharisies and him that was borne blinde vnto the end of the ninth chap. Here hee shewes himselfe to be the true pastour wherein againe he fals into disputation with the Iewes vnto the end of the tenth chapter And last of all passing ouer Iordan and thence againe to Bethania hee raised vp Lazarus first hauing hadde disputation with his sisters and afterwardes appeased the wrath and euill mind of the Iewes he went into the desart The fourth he begins in the 12. chapt and continues vnto the end of the booke in the which first he turnes and directeth into Bethania where as Marye the Sister of Lazarus that was raised from Death shewed the worke of her confession vnto Christ Iudas the betrayer beeing angrye thereat Afterwardes according to the prophesie of Zacharias the Prophet hee entred into Ierusalem meeke sitting vppon an asse And when as Iohn had set foorth what thinges were done in the way alleaging many moste excellent places out of Esar Vnto the ende of the 12. chapt in the next places he declares what was doone in the Inne at Ierusalem in the holy supper of Christ to wit Howe Christ after the washing of their feet after the disturbaÌ„ce of his minde for Iudas And furthermore after hee had foreshewed the trecherye of Iudas and the deniall of Peter vnto th' end of the chapt First of all hee makes an excellent sermon through three whole chap. Whose proposicion is this Let not your hearts be troubled The arguments wherof are three First yee shall prophesie eternall life 2 In the meane time the Holy ghost shal comfort you 3 My father shall heare you Then he addes a most effectual praier to his holy and iust father First for his owne glorification 2 for the defence of his disciples 3 For all the beleeuers in the true doctrine that they should be gouerned and preserued in the vnity of spirite To this the Euangelist describeth the passion of Christ In the 18. 19. chap. First how for the saluation of mankind he was betrayed of his owne disciple Iudas 2 He was accused of the Iewes 3 He was fixed to the Crosse by the Gentiles In the two last chapters the Euangelist makes vp the story with the resurrection of Christ and such thinges as happened afterwards In one chapter hee describes the apparisions of Christ beeing made in Iudea before his disciples and others Whence at length as is testified in the other Euangelist and in the other his appearinges to his disciples in Galily Hee went into heauen where now hee raignes equal with his fa eternal in power whence he shortly shal returne to iudge the quicke and the dead and shal wipe away al tears from the eies of his elect So much concerning the Gospel of S. Iohn the Euangelist and Apostle The Acts of the Apost THis Historicall booke Luke the holy Euangelist hath written and it conteyneth the principall historie of the Primatiue church after the Assention of Christ which doeth followe the bookes of the Euangelist after a conuenient order Although this booke may be deuided principally into 2. partes to wit the acts of Peter and into the acts of Paul done after the assention of Christ for Luke hath chieflie described 1. the Sermons 2. the workes 3. the Visions 4. the Miracles 5. the imprisonments of Peter and after that the conuersion of Paule his peregrinations his disputatioÌ„s his miracles his bonds and imprisonments yet for all that the 28. chapters of this booke may very profitably be thus deuided From the beginning vnto the sixt chapter Luke doeth first describe the histories of Christes ascention secondly the election of Mathias for an Apostle thirdly the sending of the holy Ghost then the foure most excellent and fruitfull sermons of Peter concerning Christ The first in the second chapter the second in the third the third in the fourth the fourth in the fifte chapters with the two most singuler miracles that were done by Peter the Apostle to weet the healing of a lame man and of the sodeine death of Ananias and Saphira and last of all concerning the fellowship of the Apostles their imprisonmeÌ„ts their persecutions their praier and constancie From the sixt chapter vnto the 13. Besides the history of the conuersion of Saint Paul chap 9. is described after the election of Deacons the sermon and Martyrdome of Stephen and also the historie of Symon Magus and the conuersion of the Eunuke by Phillip the Apostle which two doth make difference betwixt the true and false christians Afterwardes is continued the historie of the miracles of Saint Peter in healing of Eneas and the raising of Tabitha secondly of the vision thirdly of the calling fourthly of the going forwarde fiftlye of the preaching to Cornelius of the vocation of the gentiles last of all not onely the disputing of Peter with the Iewes for the vocation of the gentiles by the repetition of the historie concerning Cornelius but also his imprisonmentes vnder HEROD and his miraculous deliuerance the tyrant being stricken and consumed of wormes by the mighty power of God faithfully orderly are set downe From the 13.
AN INTRODVCTION into the Bookes of the Prophets and Apostles Written by Peter Palladius Doctor of Diuinity and Byshop of Rochil Faithfully translated out of Latin into English By Edw. Vaughan LONDON Printed by G. S. for William Holme dwelling vpon Ludgate hil at the signe of the Lambe 1598. To the Right Honorable and vertuous Lady Elizabeth Russel Dowger HAuing duly and dutifully considered the powerfull prouidence of the Almighty I finde of al creatures in the earth that are humble and harmeles his Maiesty hath recommended vnto vs the Lambe to signifie Iesus Christ our Redeemer Of all Creatures in the Ayre that are mylde and chast he hath recommended vnto vs the the Doue to signifie the Holy ghost our sanctifier Euen so right Ho Lady of all bookes that are Authenticall and ancient and of all books that are profitable and true this maiestical Creator hath recommended to our studies for the ground-worke of Religion the book of his Couenant comprehending all things that euer was al things that now is al thinges that euer wil bee to come in heauen coÌ„cerning his Deity in earth coÌ„cerning his elect in hel concerning the damned There was two waights in the holy sanctuary the one called Stater a ballance to weigh all things beloÌ„ging to the common weale the other Siclum a sickle which was to wey al things belonging to the Temple shewing thereby that al things whatsoeuer do apertain either to gods glory or our good are to be mesured proportioned by the same book God said to Moses Take sweet spices pure Mirth Calamos c. then offer wherein also he plainly shewes that al kind of seruing his Maiestie all professions wherby we liue haue our beeing are excluded as things not sanctified according to this book And yet good Ho Lady mistresse I say most wise meÌ„ seeâ— that few do read it fewer regard it fewest of al do frame their liues according vnto it It is as rare a a thing to see noble womeÌ„ men of great place to haue the Bible in their hands to order their coÌ„uersation accordingly as to see a man of plesant possessions sel all he hath and giue it to the poor or to see a Camel go thrugh the eye of a needle By how much the more right Ho are you to be admyred and had as a wonder in this world for your darely endeuours after Diuinity for your knowledge in the holy tongs especially for your careful practise therof at home amongst your houshold and abroad amongest the distressed Saints As the people of the captiuity could not discerne the sound of the shout for ioy from the noyse of the weeping when the foundation of the teÌ„ple was laid euen so the greatnesse of your greese with continual study at home cannot be discerned from the greatnes of then ioy whome yee releeue abroad Your Ho hath constantly continued hitherto proceed I pray you Rule on right Ho good luck haue you good La in the name of the Lord. As the Iewes finished the Temple with weapons in one haÌ„d and nowels in the other hand so I pray god you may finish your faith vnto death with your booke moue hand your aliues in the other I must be forced to cease keeping the limitation of the Printer Only desiring your Ho to accept of this my labor which I offâ—r vnto your La before all others as a token of my humble duty Protesting that I haue to the vttermost of my power truly tâ—anslated the same not inteÌ„ding your Ho. instruction therein though the original be very profitable for the vnderstanding of the Bible but to instruct the ignorant multitude for whose sake I know your Ho wil patronize it The spirit of him that raised up Iesus from the dead sanctifie you and saue you London Ia 20 1597. Your Ho most humbly in the Lord. Edw. Vaughan An Introduction into the Books of the Prophets and Apostles written by Peter Palladius Doctor of Diuinitie and Bishop of Rochil translated out of Latine into English both faithfully and truely To the Reuerent and worthie man for learning and vertue Maister Peter Palladius doctor of Diuinity and Bishop of Rochil Philip Melancthon wisheth al happinesse IT is good for men oftentimes to call to minde those testimonies which eyther do compell them or allure them to consent vnto the doctrine which GOD hath especially deliuered vnto his church and doth perseuer therein of which sort are Myracles Antiquity a kind of doctrine a myraculous preseruation thereof amidst the ruines of Empyres the constancy of confessors and pledge of Gods spirite in the hart In the first place are reckoned Miracles which are wonders done beyond the course of nature for although the whole course of of nature be both a witnes and a warning of God yet when he preferred his doctrine especially that which goeth beyonde the sight of reason he added singuler deedes beyond the course of nature that it might be known not to be deuised by man but set foorth by the guider of nature and a most mightie creator being distinct froÌ„ the opinions of other nations which miracles do boast of certaine of our owne Miracles but there are other Miracles peculier to the church not to be imitated by any creature as raising the dead to stay the course of the sun the going backe of the sun a virgine to be with childe and others such like These God would haue vs to looke vpon that wee mighte bee throughlie perswaded that the doctrine is giuen by the very ruler of nature Among the miracles I also account the prophetes forsayinges of of Empires other affaires which the wisdome of no creature could certainlye forsee for in that the euent hath been aunswearable vnto them we must confesse that those forsayings were manifested by that diuine spirit that knoweth all thinges In the 2. place is antiquitie named which albeit that it doth not conuince as miracles do yet doth it alure the mindes of men for it is likely that God should from the begining haue laide open himselfe and haue been of this mind that amoÌ„gst men there shuld be alwaies some of whom he might be truelye known and not that al mankind as wretched shuld from the begining be made only for eternal destructioÌ„ Therfore comfortable is that former age and well is that spoken by Tertulian Whatsoeuer is most auncient is most true In like maner doth Iustinus and Clemens confute the Ethnickes that seeing the doctrine of the Church is more ancient then the opinions of the Ethnickes the oppinions that do gain-say it are to be reiected that the bookes of Moses are of more antiquitie then the writinges of the heathens the very order of times Empires do make manifest For no Nation hath a certain obseruation of yeeres from the begining as haue the Eclesiastical books the names of the heathens do also shew that the monuments of the former Church are more auncient for
that the Grecians doe retaine the names of Iapetus Ioue Aeolus and many others not knowing whence they sprong but when the storie of Moses doth shew their kindred we must needes confesse that it is more auncient then the monuments of the Greekes a mightie a famous people was that of the Imerians whose posteritie without all doubt was the Cimbrians but their stocke your Greekes know not which the some of the word doth shew to be Gomer the son of Iaphet Nowe there is a kindered among the Egiptians called in their naturall speech and in the Aâ—rabian tongue Mizrai but bookes doe shew Nizraim to be the son of Cham the first antient among the Greekes were the wars of the Argonians and then of the Troianes but the time course of yeers which the Grecians themselues haue obserued doth shewe that the Troiane warre was not long before Dauid and that Hercules was almost of the same time with Sapson So the names histories of the heathen do testifie that the books of the church are the more auncient which is very necessarie for the studious to consider In the third place wee haue set a kinde of doctrine whereof there are two partes the Law and the Gospell and seeing that the knowledg of the law is graffted in the minds of all men reason in all men is inforced to confesse that it is impossible for any nation to be the people of God which do establish lawes contrary to the law of God but this is the common madnes of all the Gentils to call vpon a multitude of Gods and to deuise monstrous fables of the gods and euen in their lawes to yeeld vnto the filthy confusions of lust Some of them also the murdering of men whordoms and adulteries haue bin thought a good seruing of God Reason therfore enforceth to confesse that in the church the law is taught much better This argument also the olde writers haue vsed in confuting the heathen and howsoeuer the Gospel be not knowne vnto reason yet doth it lay open those things whereof the doctrine of the heathen can speake no certainty and yet it cannot bee denied but that the vnderstanding of theÌ„ is necessary forsomuch as man is the Image of God and is made to knowe and praise the Lorde From whence come so many doubtes in the disagreements of the minde and hart whence is that stubbornnesse of the hart and such a burning desire to sin seeing that yâ— law shineth in yâ— mind Are men made to liue in euerlasting sin mysery what is sin whence comes that vast heap of humane myserye whence are those so manye dissentions about God as whether god doeth heare men or why hee shuld regard them Whether after yâ— bodies are once dead there shal be another life in which shal be a differeÌ„ce betweene good bad What men are Gods temple who he doth heare and helpe Of these so waighty matter what great darknesse is there in all the wisedome of the heathen Howe many furies of the Phylosophers who like the sons of Tytan make war with heauen eyther imagining that there is no prouidence or being God to secondary causes and labour to proue that al sins are of necessity Seeing therfore we must confesse that the doctrine of the causes and remedies of euil is necessary for men and yet the wisdome of the heathen seeth it not truly let vs embrace Gods voice in the church seeing hee hath added great testimony therunto Reason acknowledgeth that the law is no wher purely deliuered but in the church And seeing it is certaine that the voice of God is there let vs heare this doctrin of which the Heathen are inforced to confesse that ther is great ignorance in their religion and doctrine and yet the opening of these questions are necessarye for the knowing of God for the which man was made and for true comfort Therefore that kind of doctrine in the Church is most delightfull to good mindes when the pure fountaines are therof tasted I account not in the Church the Romane tyrants and the Monks their chaÌ„pions who haue dispersed throughout the world their filthy poison for the doctrine of the sonne of God and haue transformed the doctrine of the church into heathenish opinions They pray vnto the dead men they command men to worship their breaden God which they carry about in theyr great solemnity they sel sacrifices for the quicke and dead they make Gods worship stage-like vestures and other delusions and confirme their rouing lusts This wicked rout I cal not the church but them which deliuer the sounde doctrine of God deliuered in the bookes of the Prophets Apostles and in the Creeds Many others also doe corrupt the simple truth and the sleights in disputing are delightful to som as in time past to the Stoicks Epicures Academicks But when wee commende this kind of doctrine we do exclude al corruption and toyes in vaine disputings In the 4. place we account the wonderful preseruation of the church in the midst of the ruines of Empires which although it may be gathered vnder the first testimony that is among myracles yet in this it differs from the former bicause it is a perpetual miracle of the continuall presence of God pertains to that special rule The worde of the Lord abideth for euer and not by the helpe of man as it is written Not in an host nor in strength but in my spirit saith the lord God of boasts In the 5. place is the constancy of Confessors accounted which confirm others 2 waies First bicause it is a mannes myracle wherin God strengthens the weak against fear punishments shews his presents many waies euen in their suffrings Many simple men haue raised the dead and done many wonders 2. Bicause the high minds in such as quietly bear affliction doth shew the gospel is powerfull in them that it is the seed of god as Iohn saith wherby eternal life righteousnes and ioy is begun in them 6 This testimony of the gospel in the faithful doth plainly conuince their minds namely the comfort and ioy which is kindled in theÌ„ by the holy ghost wherof Paul saieth you haue receiued the holy spirit whereby wee cry abbâ— father whereby they see howe in great sorrowe they are comforted which vphold themselues with meditation of the Gospel with prayer as Paule saith The spirit helpeth our infirmity These testimonies must be often thought on especially let vs be careful of the sixt least it be taken from vs by the illusions of mad men as the Anabap. c Steukfeldians boast of false inspirations who setting apart Gods worde pretend their reuellations as I haue found out the lies of many such the examples of Munster shewes the maliciousnes of many Steukfild writeth that God communicates with mens minds without any means from whence he proues the diuine motions are kindled not by meditation of the written doctrin but by a faming of
8 Ioas. Godly     9 Amasias partly wicked partly Godly     10 Azarias like father like sonne     11 Ioathan such an other 4  14. 15. 12 Achas wicked 4  15. 16. 13 Iachi as Godly 4  18. 21. 14 Manasses wicked 4  21. 22. 15 Anion like father like 4   23. 16 Iosias 4   24. 17 Ioachas Godly 4   24. 18 Ioachim wiiked    22 19 Ioachim a childe like the father     20 Zedechias wicked 4    This Zedechias the last captain and king of Iudah was with the people of Iudah caried into Babylon 4. Kin 25 and the people of Iudah remained in captiuitye 70. yeares according to the prophesy of Ieremy The kings of Israell 1 Hieroboam wicked 4 book of Kings 13 2 Nadab 3 15 3 Baasa 3 15 4 Hela 3 16 5 Lambti 3 16 6 Achab. 3 18 7 Ochozias wic 4 kin 3 8 Ioram 4 9 Iehu partly god part wic 4 kin 10 10 Ioachim wic 4 kings 12 11 Ioas. 4 13 12 Ieroboam wicked 4 k. 14 13 Zacharias part good part bad     14 Sellon wicked 4 kings 15 15 Manachem 4 15 16 Phaceas 4 15 17 Phasea 4 15 18 Ose 4 15 In the daies of this last king Israell was caried into Assyria where they remained in captiuity 4. king 17 The first booke of Sammuell may fitly be deuided into three principall partes From the beginning thereof to the ninth chap is set forth the storie of Samuell which was both a Iudge and a Prophet in Israell namely the Birth Of Samuell Calling Of Samuell Oblation Of Samuell Olde age Of Samuell The sight also of Gods people against the the Phillistians is discribed and the Mirracle done about the Arke and the hard hap of Helie the priest for the cockering of his sons is by Samuell foretolde to the People in the end of this parte 2 From the 9. chapter to the 16. the first parte of Saules historie is discribed 1 the Calling of Saul 2 the Annointing of Saul 3 the Prophesing of Saul 4 the Confirming of Saul 5 the Victorie of Saul 6 the Kingdome of Saul 7 the Meekenes of Saul 8 the Offence of Saul 1 From the 16. chap to the ende is the other parte of Sauls storie described how vntill his death hee was imployed not onely in the warr against the Philistians but much more in pursuing of Dauid where not only Dauids beeing anoynted ouercomming of Goliah and league with Ionathan Sauls sonne but also the manifold and dangerous fights of Dauid and his deliuerance is described that euerie one may see how the Lord made his seruant admirable carried him to the pit of destruction and brought him backe againe til at length being strengthened with the crosse hee obtained the â—ingdome and proued a most godlye King and Prophet The 2 booke of Sam which contayneth the whole storie of Dauid may well bee deuid into 3. principall parts From the beginning to the 11. cha besidâ— the reuenge vpo the traitors murtheren of Saule is described the annointing the consecrating of Dauid vnto his Kingdome after the death of Saul and his happy successe being full of humilitie of pietie forwardnes to the building of Gods house victories against the Philistians others mercie fidelitie benefits c. to whom also was made the promise of Christ chap. 7. wherof mention is made in the 10. to the Heb. From the 11. to the 22. are described the the adulterie murther of Dâ— his hard hap after his repentance at the parable and preching of the Prophet Nathan thorow his owne sonnes who committed whoredome with his wiues And namely the danger of sedition by his son Absolon with other punishmeÌ„ts of his sin decay of his kingdom Also the famine other calamities that followed the adulterie and murther of Dauid From the 22. cha to the end doe follow first the song thaÌ„ksgiuing theÌ„ yâ— last words of D. his great offence coÌ„mitted against god in numbring the people with the great punish meÌ„t of his sin which Da. chose before yâ— rest of 3. kinds of punishmeÌ„t set before him hauing his choyse so that heere also we may haue an especiall booke concerning the wrath and mercie of God The 3. booke of Kings which is called the first of the kings contayning both the story of Salo. of some other kings is deuided into 3 principall parts the 1. of Sal. the 2. of Roboam Salo. son of some other kings the 3. of the wicked K. Achab of the most vngodly Q. Ies also of Eliah the prophet The storie of Sal. is deuided into three parts 1. Before the building of the Temple 2. In his building the c 3. After the building Before his building the temple from the beginning of the 5. chap. besides the storie of Dauids olde age in the 1. chap. and of his death in the 2. is discribed the consecration of King Sallomon his wisdome Iustice and renowne whereof Christ also maketh mencion in the 6. chap of Mathew In the building of the Temple first how he dealeth with King Hiram about the matter then the fashion and lastly the frame buildings from the 5. to the 8. Chap. After the building of the Temple from the 8. chap to the 12. doth follow First the hallowing of the Temple and prayer of Salomon then the building of Citties and the magnificence of Salomon after which both lust and fearefull Idollatrie did ensue for the same the kingdome of Israell was deuided into two partes and Ieroboham was stirred vp againste Salomon so florishing kingdomes are wont to decay faint and in the end by Idollatrie to perish altogether lastly Salomon is saued through the blessed seede of the woman He dieth in peace is buried in the Cittie of his father Dauid The 2. parte from the 12. to the 17. besides the storie of certaine kinges coÌ„teyneth the seperatioÌ„ of the kingdome of Israell from the kingdome of Iudah The 3. part from the 17. chap vnto the ende of the booke conteyneth both the inâ— pietie wrong and tyranie of King Achab Queene Iâ—â—abell and also the prayer constaÌ„cie and flight of the Prophet Elias and his personall fasting 40. daies this booke may be very famous because of king Salomon the prophet Elias who reigned not only in earth but in heauen also The fourth booke of the kinges is called the second of the kinges Conteyneth the histories of others the kings of Israell and Iudah after the wicked king Achab and is famous for both captiuities in the caryinges away one of Israell into Assiria in the 17. chap. the others Iudah into Babilon in the last chap. Also besides the histories of Helias Elizeus the prophets vnto the 10. chap. by order of succession do follow one an other the kinges
reuenge which the Iewes tooke partly on the sonnes of Haman and partly on other their enemies Thus farre goeth the storie in Hebrue The 4. Acte is of those things which are not in the Hebrue concerning Mardocheâ—â— dreame with the interpretation thereof of the letters published against the Iewes of Mardocheus prayer vnto the 14. cha The 5. Act to the end of the mourning and prayer of Hester of her sute to King Ahasuerus for the Iewes and letters sent foorth contrarye to the former of the sauing of the Iewes and of their appoynting of festiuall daies in remembrance of so great a benefit as God bestowed vppon the Iewes by Hester Ahasuerus and Mardocheus So God is now and alwayes present with his Church and people to helpe them at all neede Glorie bee to Christ for euermore Amen The booke of Iob. THe booke of Iob is named of Iob of whom is saide in the 14. of Ezech. If these three were in the middest of them Noce Daniell and Iob they in their owne righteousnes should deliuer their own soules saith the Lord of Hostes But who wrote this booke Moses as some thinketh or some other it is vncertaine Neither skilleth much to knowe it seeing it is out of question that this booke contayneth the words of the holy ghost The sum of the booke handleth this question Whither the righteons are afflicted of God or not Iob prooues by many firme arguments that God vseth to send manye afflictions to innocent and godlye men onelye for his owne glorie as Christ speaketh af a man borne blinde Iohn 9. But the friends of Iob impugn this sentence and they contend with him in many probable arguments that the godly are not afflicted of God but if they bee afflicted then it is for their sinnes This whole booke is spent betwixt Iob and his 4. friends at length God himselfe dissolues the controuersie This booke containes 42. chap which are thus deuided In the first three chapt is contained history of the diuers afflictions of Iob and the temptations of Sathan that first assailed Iobs children and his possessions but when he suffered all that most patiently at leÌ„gth he set vpon his owne person whereby hee was made so vnpatient thorowe the greatnesse of griefe that he did not onely horribly cursse the day of his natiuity but also praise death before this life where it is to be obserued how diligently sathan persisteth in temptation vntil he make man horribly to sinne against God From the 4 chap vnto the 8 is described the firste disputation betwixt Iob and his friende Eliphaz the Themanite the argument that Eliphaz propounded againste Iob to wit God punisheth men onely for their sinnes Iob answered that he tooke it not to be so and he complaineth of the troblesomnesse of his friendes that they didde more terrifie him then comfort him From the 8 chap to the 11 is written the second Shuhite disputation betwixte Iob and his second friende Bildad concerning the same argument that God punnisheth Iob for his sinnes the which Iob againe denyeth to bee so with a complaint that he did not know the cause of his affliction From the 11 vnto the 15 followes the 3. disputation concerning the same argumeÌ„t betwixt Iob his third friend Zophar the Naamathite to whom Iob did propounde this question Wherfore are good men somtimes in distresse 5. and afterwards he vnfoldeth the question or argument and at length bewails all mens myserie on earth From the 15 vnto the 22 againe Iobs three friendes begin in order to dispute against him First Eliphaz accuseth Iob to be a sinner the which Iob denieth not and then reproues Eliphaz and his fellowes saiing that they were badde comforters Secondly Bildad as he had before saith that God vseth to punish the wicked for theyr sinnes with many plagues he would infer Iob to be wicked because he is much punished of God Iob answereth that his fortitude strength was in the graue Thirdly Zophar alledgeth that it goeth wel with wicked menne but not long and laboureth to prooue that Iob is such a one Iob shewes the contrary to be true in euery part that is to wit that it goeth long well with the wicked in this life but that hee is not wicked From the 22 vnto the 32 Iobs 2 friends Eliphas and Bildad did yet more vehemeÌ„tly set vpon him with the same opinion repliyng herewith according to mans reason as they did before but in vaine was it Iob standeth with a setled minde although hee lay in great mysery Somtimes he teacheth them and sometimes hee addes his complaintes sometimes he purgeth himselfe before his friendes that he was of an vnblameable life From the 32 to the end God himselfe at length doth preach before Iob rehearsing all the works of his power minding to teach him that he was vniustly accused of him Vpon the which sermon in the laste chap Iob repenteth and is restored to his perfection for an example to vs all of true repentance So much concerning the booke of Iob In which was handled concerning the suffering of the saints and of the impatience of flesh and bloud which God pardoneth in his saintes thankes be to God for euer The Psalmes of Dauid PSalmes hath his name or deriuation of singing because it is written in verse to sing More anciently it is called a priuate speaking because that an only speech was had betwixte God himselfe and Christians only It is called a little Bible because it containeth briefly all that is in the Bible As for example 1 Histories 2 Lawe 3 Promises 4 Faith 5 Consolations 6 Repentance Dauid a King and Prophet is the author of the Psalmes the holy Ghost speaking in him Matth. 22 How doth Dauid in spirit call him Lord. There are of the Psalmes in number 150 which are to be deuided 3. maner of waies The first deuision Some are properly called Psalmes others are called Hymnes They are Psalmes as long or as often as Dauid dooth desire any thing of God They are called Hymnes when as he giuer God thanks for a benefit receiued The second deuision The Psalmes according to the Hebrues are deuided into 5. bookes which are discerned or known in the vulgar edition by these notes or marks Amen Amen or So be it So be it The first booke containeth 41. Psalmes which are al Dauids whence all the psalmes are ascribed to him this first book continueth vnto this psal As the Hart desireth the water brooks c. The 2 Book containeth 31 psal which are ascribed in the beginning to the sonnes of Chore being singers they are al Dauids except one of Asaph the last Salomons and this second book continueth vnto this Psalm How good is God vnto Israel The third booke containeth 17 Psalm of which 11 are to bee ascribed to Asaph â—hree to the sonnes of Chore one to Dauid and the two latter are ascribed to two other â—ingers The fourth booke also containeth 17 Psalmes of
won◠to punish thē who in contempt of his word do not amend their liues neither yet repēt So much briefly concerning the book of Jeremy The Lamentations of Ieremy the Prophet IN the booke which men intitle Threnos that is to say the Lamentations of Ieremy The Prophet bewaileth the destruction of Ierusalem and the kingdome of Iudah and the miserable captiuity of the people whome he coulde not conuert by threatnings nor by promises by reason of the vnbeleefe or incredulity of the people and contempt of Gods worde then he comforteth himselfe and the people with the promises of God and by his praiers he recommends his cause to God These Lamentations are written after this order in Hebrue so as the first verse begins of Aleph the second of Beth the thirde of Gimel c. following obseruing the order of the alpha for the help of memory the same is obserued by some euen to this day Furthermore as there are 4. chap besides the prayer of Ieremy in the 5. chap. euen so there are 4. verses according to the repetition of the Alphabet in euery chapter In the 1 Chapter the vnfortumate estate of the people and kingdom of Iudah 2 Chapter the negligence of the prophets 3 Chapter the mercy of almighty God 4 Chapter the destruction of the Temple with famin and other punishments of the Iewes deserued by sins Euery of these is set forth by waie of complaining and Lamentation The booke of Baruch THe booke of Baruch hath his name of the Author whosoeuer he be For it is not likely that hee was Baruch Ieremies scribe of whom is mention Iere 45. but a certain other man of that name although not indued with so large a spirit Therfore it is manifest this book is of no great momēt no more than the third fourth of Esdras This booke of Baruch doth contain besides the epistle cast off 5 cha of which this in the summe As he wrote this book in the captiuity of Babylon so he attributeth righteousnesse to God who worthily punished the Iewes Secondly he confesseth his sins and he accuseth his nation for their stifnecked disobedience and vi faithfulnes Furthermore he desires pardon that God would be merciful vnto his people returne them into their own countrey Lastly that he might stir them vp to faith in their harts he promiseth the restoring of Ierusalem The Epistle going vnder Ieremies name is added to the book of Baruch and is an admonition against Idolatry that the captiues in Babilon should not serue the goddes of the Babylonians and so to turne from the true God Therefore he vehemētly inueyeth against Idolatry perswading them to worship the true God and to serue him only Esay seemeth to haue his name of diuine vision and Ieremy of mighty supernal power The booke of Ezechiel the Prophet EZechiell who hath his name of fortitude prophesied in Chaldea beginning his prophesie about the riuer Chebar Hee was brought vnder Ieconia the king of Iudah whoe is called Ioachim the younger with DANIEL and the rest of the Iewes into captiuity or bondage six yoares before Ierusalem and the Temple was vtterly destroyed He was seruante to a prieste as was Ieremias and at the same time with Ieremias and also handling or intreating of the same argument to weet y◠captiuitie of Babilon vnlesse it were that Ierem. prophesied in Ierusalem Ezechiell in Chaldea or Babilon did foretell the calamitie of the Iewes Also Ezechiell in order followeth Iereremie the prophet so as Ieremie is the first in veeres and in office Ezechiell the latter and these did confirme the prophesie of ech other for whilest they which were departed into Babilon vnder Ieconiah being ouercome with vnpatience began to be sotiethas they had obayed the voice of Ieremie by whose perswasion they themselues had yeelded to the Babiloniās being solicited to this by salfe prophets as though they had bin deceiued by Ier. God raised vp this Ezechiell the prophet in Babilon that he might confirme the doctrine of Ieremie that he might comfort the captiues A Summarie diuision of the Prophesie of Ezechiell From the first chap. besides that obscure vision of 4. chariots concerning the inlargement of the kingdome of Christ in all the 4. corners of the world which Ezechiell receiued from the Lord by and by vpon his vocation which continueth vnto the 4. chap. he abideth chiefly in this one thing vnto the 25. ch which he foretelleth much more harder then Ieremy how Ierusalem and the people should be destroyed with their kin princes In the mean time hee addeth promises concerning their returne to Iudah Furthermore the prophet shewes first their sins 2 their vnfaithfulnes 3. their wie kednes 4. their punishments 5. the captiuity of Ezechias the king the people of Iudah somtimes by visions cha 1 9 10 11 then by figures cha 45. at another time by similitudes cha 12 15. Again by darke sayings or riddles cha 17. and also by verses cha 19. also by allegories chap. 23 24. somtimes by prophesies and manifest fore shewings rebukings as chap. 6 7 14 15 16 20 21 22. From the 25 vnto the 34. chap. he prophesieth many miseries as the other Prophetes didde againste the Gentiles beeing being neighbours to the Iewes because they with fowle mouthes contemptible speaches did deride the Iewes his speach doth appeare with the successe of the wicked and the oppression of beleeuers on the contrary the health and saluation of these with the distruction of them is set together Furthermore the Gētiles against whom he prophecied are 1. the Ammonites 2. the Moabites 3. the Idumeneās 4. the Palestins chap 13 5 Tires chap. 26.27.6 Sidoniās chap. 28.7 Egiptians chap 29.30.31.32 to whom he addes in the 33. chap a graue exhortation to repentance comparing the worde of God to the sounde of a Trumpet From the 32. chap vnto the 40. besides the taxacion of euill Persons the rebukes of the Idumeans he prophcieth sweeth of the Spirit and of the kingdome of Christe and of Tyrants that should come towardes the ende of the worlde into the kingdome of Christ namely Gog-magog that is by common interpretation the Turke In the meane time he vseth excellent Similitudes as in the 17. chap of the drie bones drawing his argument from the resurrection of the dead From the 40. chap he prophecieth concerning the re-edification of Ierusalem and the diuision of the lande according to the 12. tribes for the consolation of the Iewes whereby they shoulde not doubt of their returne into the lande of promise and concerning the restoring of religion pollicie all which thinges in that spirituall vision as in the beginning concerning the vision of the 4. chariots seemeth to shaddow or set foorth the celestiall Ierusalem in Reuel ⧠The Booke of Daniel the Prophet DAniel who hath his name from Diuine iudgment first of all hee is brought into Babilon vnder Ieconiah the King being yet a verie young man
Afterwardes thorough the kinges fauour he was promoted chieflie after he had interpreted the Dreame of the king Nabucadnezer Lastly hee continued there lxx yeeres liued vntill the reigne of Cirus king of Persia as appeares in the end of the 1. chapt and as it is manifested in the ninth chapter He was indued with such an excellent spirit that hee did not onely see the kingdome of Christ to come and to remaine for euer the destruction of other kingdomes but also he reckoned the yeares by weekes in which Christ should come He wholy applies himself in this that he might manifest the glorious and the eternall kingdome of Christ and hee foretelleth that besides him all the kingdome of the world are vaine and transitory Furthermore here is to be obserued that Daniel vseth the Chaldean toung vnto the beginning of the eight chapter Besides that the song of the three children The history of Susanna and of Bell as also the fable of the Dragon are not accounted or reckoned neither in the Caldean nor in the Hebtue toung neither yet haue testimony in holy scriptures that Daniell is the author of these bookes Therefore they are separated by the best translators of the Byble from the writing of Daniel and are altogither put by themselues hauing their owne proper vse to edification But in the booke of Daniel there are 1 Examples 1 2 4 5 6. chap. 2 Histories 2 3. 3 Reuelations 2 4. 4 Visions 7 8 10. 5 Miracles 3 6. 6 Sermons 4 5. 7 Prayers 9 8 Giuing of thanks 2. 9 Prophesies 9 11 12. The twelue chap. of Daniel are deuided one from another after this maner In the first chapter besides the history of Daniel and his fellowes being brought vp in the palace of the king of Babylon is set forth an admyrable example of godlinesse in Daniel howe hee learned amongst the Gentiles In the second chap. is tolde or rehearsed vnto the king the dreame and the interpretation thereof by Daniell concerning the 4. monarchies Where he sets foorth first the king of Babylon Secondly the king of Persia Thirdly the king of the Grecians Fourthly the king of the Romanes vnder whom the Iewes were to bee afflicted In the 3 chapter is described the kinges wicked Idolatry after his fall and the miraculous deliuerance of the three children from the fire In the four the chap is discribed besides the dreame concerning the tree by the which is set foorth the king of Babilon the punishment of the proude king the receiuing of him into fauour and the forgiuenes of his sinnes after his repentance In the fifth chap is described principally the tyranie of King Baltashar the sonne of king Nabucadnezer in the abusing of the holy vessells also afterwardes the punishment of his tyrannie by the losse of his kingdome and life In the sixth chap is described the deliuerance of Daniell and the punishmente of wicked men vnder Darius the king of the Babilonians In the 7. chaap Daniell seeeth a dreame of 4. beastes to whom the 4. Monarchies are compared In 8. chap he seeeth an other dreame concerning the afflictions vnder wicked Antiochus successor to the mightie prince Alexander the great In the ninth chap afterwardes he prayeth the almightie God for the releasement of the Iewes from the Babilonian captiuitie and being hearde is made certaine of the comming of the true Messiah by the declaration or manifestation of the Angell Gabriell accompted particulerly in seauentie weekes In the tenth chapt he writeth most singularly of Angells who cease not continually to fight against euill Angells for the defence of good and Godly menne and of Kingdomes In the 11. chap he prophecieth in order concerning the alteration of kingdomes doth also foretell vnder what monarchies the Iewes shoulde be afflicted before that the Messias came First of all that Darius king of the Medes is slaine by Alexander and after the death of Alexander the kingdome of the Grecians is diuided into fower kingdomes First into Asia Secondly into Syria Thirdlie into Egipt and fowerthlie into Greece last of all how Antiochus afflicted the people of Israell vntill hee was resisted and driuen away by Iudas Machabeus In the 12. chap. he prophecieth according to the cōmon translation of Antichrist vnder the name of Antiochus as Paul in the 2. of the Thessalonians 2. doth interprete this place Furthermore by the kingdome of Antioch he vnderstandeth not only the Papall sea of Rome but also the kingdome of the Turkes or Mahomet by whome the church of Christ towards the ende of the world should be vexed The song of the three children according to the common edition hath place in the third chapt of Daniel where all kind of Creatures are incited to laude and praise God The story of Susanna is comfortable because lying and slanderous menne at the length are disclosed and do suffer shame and such as are cleare and pure are deliuered The story of the I doll Bell doth at this day very plainly set forth the fraud and dedcipt of the Pope by the which they haue hitherto seduced poore miserable menne and yet doe still seduce and deceiue in many places Hitherto hath beene spoken of concerning the foure great Prophets Nowe followeth the twelue lesser Prophetes In which bookes they couet the increase and amplification of Christs kingdome which is their principall argument although by diuers and sundry reasons 1. Oseas prophesied against the ten tribes or kingdome of Israel 2. Ioell prophesied against the ten tribes or kingdome of Israel 3. Amos. prophesied against the ten tribes or kingdome of Israel 4. Micheas prophesied against the ten tribes or kingdome of Israel 5. Sophonias prophesied against Ierusalem 6. Ionas prophelied against Niniuy 7. Nahum against Babylon 8. Abacuc against Babylon 9. Abdias against Edom. 10. Haggei did vrge the people to reedifie the citty 11. Zacha did vrge the people to reedifie the citty 12. Malach did vrge the people to reedifie the citty 14 Or otherwise thus In the yeare before the birth of Christ 1 Ionas vnder Achab. 2 Abdi vnder Iereboā kings of Israell They liued prophesied in the year 496. 3 Esaias vnder Vsiah Ezekiah K. of Iuda at the time whē the x. tribes were caried to capt 4 Osea vnder Vsiah Ezekiah K. of Iuda at the time whē the x. tribes were caried to capt 5 Ioel. vnder Vsiah Ezekiah K. of Iuda at the time whē the x. tribes were caried to capt 6 Amos vnder Vsiah Ezekiah K. of Iuda at the time whē the x. tribes were caried to capt 7 Micheas A little after vnder Manasses the king of Iudah in the year 756 vpō the departure of Iuda 663. in the same captiuity of Iudah in the yeare 598. 8 Nahum A little after vnder Manasses the king of Iudah in the year 756 vpō the departure of Iuda 663. in the same captiuity of Iudah in the yeare 598. 9 Abacuc A little after vnder Manasses the king of