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, cōcerning his Dei­ty: in earth, cōcerning 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 belōging 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 mē see [...], that few do read it, fewer regard it, & fewest of al do frame their liues according vnto it. It is as rare a [Page]a thing to see noble womē, & men of great place, to haue the Bible in their hands, & to order their cōuersation 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 tē ­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 hād 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 of­f [...]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 t [...]anslated the same: not intēding 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.

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 frō 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 [Page]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 amōgst men there shuld be alwaies some of whom he might be truelye known, and not that al mankind as wretched shuld from ye begining be made, only for eternal destructiō. 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 & [Page]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 A [...]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 [Page]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 thē 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 y law shineth in y 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 y bodies are once dead, there shalbe another life; in which shalbe a differēce 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 chā ­pions, [Page]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 [Page]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 thē by the holy ghost (wherof Paul saieth, you haue receiued the holy spirit, whereby wee cry abb [...] 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 [Page] 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 heauinesse. If with their speech they mixe fained sigh­ings, Crocodiles teares, & other legerde­maines deuised by Art, amongst ye which slanders & strange positions, doe specially increase their authority. As Sebastian the Frenchmā reuiled the teachers, and called a great volume of the sayings of ye prophets & apost. which in shew seemed not to agre. From whence he gathred, that we must not iudge after the letter, but as ye spirit directs. And in their Paradoxes they insert thinges to please people, & inlarge licentiousnesse. Some there are which carry about with them the books of Sibils, whence they take such Oracles as best befit theyr affections, whom they flatter. This kind of Idol priest must be taken heed of, & that rule is firmely to be held, Thy word is a lantern vnto my feet. And againe, To the Lawe and the [Page]testimony. And againe, The Gospel is the power of God vnto saluation to euery one that beleeueth: and those deceiuers are not to be harkened vnto, which crye out, that inspirations must else-where be sought for, without thinking of the holy worde. The saying of the sonne of God must bee helde fast, whoe commandeth to preach repen­tance & forgiuenes of sins in his name. To this end let our teaching be applyed: that repentance, faith prayer and newe obedi­ence may increase in vs, by the meditation of Gods word, and let god be praised with true duties, according, to that saying: Fight thou a good fight, holding fast faith & a good conscience. For traps may be laide by men by the aduancing of Inspiratiōs as we haue often seene. By this meanes, as by an in­chantment the people discerned of sedu­cers. Therfore the sonne is sent to reueale vnto all creatures, the secret and vnknown promise of reconciliation, and that it bee­ing heard, faith might be wrought in men, and God might communicate himself with vs, as Paule saieth: Faith is by hearing, and hearing by the word of God. Wherfore these Idol priests of Cibel, which withdraw mens mindes from the written word, do reproch the son of God, and take away both faith, [Page]and al the exercise of faith.

If the writinges of the Prophets and A­postles were taken away, so that euery hy­pocrite might lawfully brotch his counter­fait Oracles from his inspirations, as from his three footed seate: howe great furies would ensue? We haue seen example heer­of, in the Tragedies of Munster & elswher. Wherefore all holye teachers and hearers, with al constancy, ought to set themselues against these doting deuises.

Thy purpose and indeuour therefore (O Peter) I do commend, that thou art an in­courager of all the godly vnto reading. As Paule saith: Be conuersant in reading, she­wing the way to euery book, & declaring the arguments of them. I woulde to God that our youth were accustomed rather to reading & godly praier, then to cauilles in disputing: for when matters are well ope­ned, and no kind of false doctrine approo­ued, there should be an end of disputing; and it is a most true saying: that to playe the Sycophant is too great diligence.

And whereas, by the wisedome of your noble King, and the diligence of godly teachers in your kingdom, the studies of your youth are so ordered, that no liberty to ca­uill [Page]is permitted vnto them. You haue wel prouided for the peace of the church; and their wits are accustomed to modesty. All things though wel deliuered, may be wea­kened, if cauels may be regarded; as in time past were those of the Pirchonians, and the Academicks. Therfore Paule doth strict­ly charge the Phillippians, to hold faste the Canon or the rule of the word.

Now I beseech the Sonne of God our Lords Iesus Christ, to keepe and to gouerne the churches in the kingdome of the Danes, and in Germany, and to make them to abide for euer one in him.


CONCERNING THE Authority of Gods: word and holy Scripture.

THE authority of Gods worde and holy Scripture, ought to be so great with all men that no one should doubt thereof, but as we looke vp vnto hea­uen with our eies: so should we thinke that the holy Scripture was brought from Hea­uen: and as he that came from heauen is a­boue all: so the holy Scripture doth far ex­ceed the doctrine and wisedome of man. Christ asked the Pharisies of the doctrine of Iohn the Baptist, whether it were from hea­uen, or of men, signifying, that those two kinds of doctrin did greatly differ one from another, the which also Christs disputation with Nichodemus maketh plaine. Ioh. 3,

The word of God is the holy Scripture of the old and new Testament, which is called holy (that is) seuered from all other wri­tings [Page]written by the holy Ghost & brought from heauen.

And Christ deuideth the olde Testament into 3. partes in the last of Luke, where hee saith that all thinges must be fulfilled what­soeuer are written of the sonne of man.

In the

  • 1 part. Moses.
  • 2 part. The Psal.
  • 3 part. the Prop.

The other partes doe be­long to these.

The new Testament comprehends, chie­fly Gospels and Epistles, which are the seals of the Gospell: as I Paule thus subscribe: thus I seale the Gospell of Matthewe with my bloud. I Peter subscribe, I Iohn, &c. The doctrine of the holy scripture is twoe fold.

  • The one The Lawe.
  • The other The Gospell.

But the holy Scripture is commended, For the

  • Sufficiencie.
  • Truth.
  • Profit.
  • Authority.
  • Dignitie.
  • Eternitie.


1 Christ shewes the sufficiencie thereof [Page]when he saith: They haue Moses and the Prophets. Againe, search the scriptures bi­cause you thinke in them to hane eternall life. And Paule Galat. 1, If any man shall teach any other Gospell, let him be accurs­sed. Esa. 8, To the lawe and Testymonie you shall not adde: neither shall you take from it his Deut 8, and in the 12. cha, What I command you doe it, thou shalt not adde nor diminish any thing.

2 The truth of the scripture is proued by the wordes of Christ. Iohn. 8, Thy worde is truth. Ioh. 2, The old and new Testament is true & the true light now shineth. Num 23, God is not as man that he should lie.

3 The profit of the scripture is shewed by Paule Rom 15, Whatsoeuer things are written they are writtē for our learning, that thorow patience & comfort of the scripture we might haue hope, 2 Tim. 3, all scripture in spired of God is profitable to teach, &c.

4 The authority thereof is in the laste of Luke, all thinges must bee fulfilled which are written of me in Moses, in the prophets, and in the Psal. 2 Pet. 1, Prophesie is not gi­uen by the will of man: but holy men haue spoken as they haue beene mooued by the holy Ghost.

5 The dignity thereof appeares, Esa. 55, as heauen is lifted vp from the earth, so are my thoughts differing from your thoughts: and Christ sayth, giue not holy thinges to dogges, neither caste yee pearles amongest swine.

6 The eternity thereof, as the worde of God abideth for euer: And in Luke, Hea­uen and earth shall passe, but my word shal not passe. Ioh. 16, 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 ye 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 [Page]

  • 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. & Dā

All the rest are Canonicall bookes, other­wise called Authenucall, from whence the Canonicall and auten [...]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 [Page]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 ye 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 th [...] 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 o [...] Israell out of Egypt, because they were op­pressed with a harde bondage by Pharao▪ which cōmandmēt after long delay he doth execute. In ye midst of the 4. ch, he goeth into Egypt, and with his brother Aron goeth vn­to K. Pharao & reasoneth with him about ye 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 desa [...]t, & their murmuring, and Gods deliuerance with M [...]nn [...] and Qua [...]les.

In the 20, chap. the [...]. 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 e [...]p [...]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 and vnclean­nesse, and other Leuiticall obseruations, wherein Christ was shadowed.

This booke is deuided into many particulars, because it containeth many Ceremonial or eccle­siasticall obseruations, so that it may wel be called the Ecclesiastical ordinance of Moses.

From the beginning of the first chap. vnto the 6. some kind of Sacrifices are described, as in this booke many are contained, wherof some are here mentioned.

1 Of the first kinde was the burnt offering, as a Sacrifice wholy to bee burned, because all of it was to be burnt and nothing thereof reserued as of other sortes, some thinges were to be preserued for the priests. chap. 1,

2 [A meate oblation] which sacrifice is o­therwise called CARBAS, a gift or offerings as the oblation of sundry kindes of bread, chap. 2,

3 [A peace offering] wherein men being reconciled and obtaining peace did giue thanks vnto God; wherefore it taketh his name from peace among the Hebrues, that it should be a sacrifice of thanksgeuing with cleane beasts of both sextes, offered by one that is receiued and reconciled. chap. 3,

4 [A sin offering] a sacrifice that should be offered for the sin of the priest, people & prince, chap 4,

5 There are other sorts to bee annexed, whereof there is mention made in this book, as the sacrifice for the ignorance of the priest Prince, and people.

6 [A trespasse offering.]

7 [A drinke offering] in Hebrew called NESICH.

8 [A sacrifice of vowes] of the Hebrues called NEDES, when men of their own ac­cord did vow some vow of sacrifice.

9 [The Ban offering] when men cursed themselues if they should take this or that, & that wherein they cursed themselues, was to be offered vnto the Lord.

Summarily, in the fiue first chap. are de­scribed sundry kindes of sacrifices, and the causes for the which they were to be offered

From the 6. chapter to the 9. are diuers lawes for sacrifice repeated: As first of the burnt offering. 2. of peace offering. 3. Of sinne offering, and the preseruing of them.

From the ninth to the 11. three thinges are set forth to vs for example sake. First, obedience to God, chap. 9. Secondly, diso­bedience towards God, chap. 10. Thirdlie, a precept of sobrietie.

From the 11. chap. to the 18. are descri­bed, not only the vncleane beasts, but also other vncleanesse and the purgings of thē, as,

  • 1. Of child-bearing women, cha. 12.
  • 2. Leperous men, chap. 13.
  • 3. Menstruous women, chap. 15.
  • 4. Dead carcases.

From the 18. chap. to the 23. not only the degrees of consanguinity is described in the 6. precept: but other precepts with a larger explication of them is repeated.

From the 23. chap. vnto the end, doe fol­low other diuine ordinances, as of feasts, and for the poore. Secondly, of vowes & tithes, then Sermons and exhortations to the obe­dience [Page]of Gods word, with threatninges that the offendors shal be punished.

Hitherto was set forth the booke of Leui­ticus which deliuereth the lawes and ordina­ces of Moses concerning the outward worship of God, which did not onely discerne the Iewes from the Gentiles: but also they exercised themselues therein, not that sins could be taken away before god with burnt offerings, because the forgiuenesse of sinnes is by the only sonne of God. But that by this outward disciplin which had a reward anex­ed vnto it, they might serue God.

4. Of the book of Numery.

THis book hath his name of numbring, bicause the people of God are numbred after their tribes, & are ordred for the exercise of religion, & their places of abode, and their offices are distributed & apponited for eue­ry seuerall tribe. Here are repeated also ma­ny transgressions of the people, many daun­gers, many punishments, & many blessings of God bestowed vpon the people, as they were betweene mount Sinay and the land of promise. Al which matters haue reference vnto Christ, for whom the common-weale of Israel was set vp. The prophesy also of Balaam concerning the kingdome of Christ is in this book.

From the beginning of the book to the 5, chap. are numbred generallye: first all the Tribes of the people of Isr. & the tents of e­uery tribe are placed about the tabernacle. Then particularly the tribe of Leuy is num­bred, vnto whome by themselues their offi­ces are appointed.

From the 5, ch. to the 7, are diuers lawes described, as 1. of casting out the hoast, 2. of Ielousy, 3. of Nazarits, vnto which in th [...]end of the 6, chap. is anexed a forme of blessing, which our ministers do vse (in steade of It [...] ­missa) when the supper of Christ is ended: whereof there be these particulars,

  • 1 The Lord blesse thee and keep thee.
  • 2 The Lord lighten thee with his coun­tenance, & haue mercy on thee.
  • 3 The, Lorde lift vp his countenance vp­on thee, and giue thee peace.

From the 7, to the 11, are sundry ordinan­ces described: for the noble guifts of Prin­ces which were offered in the dedication of the Tabernacle being erected, & of the al­tar, as the ordination of consecrating the Leuites in the 8, chap. the ordination of the feast of the passeouer in the 9, cha. the ordi­nation of the trumpets in the 10, chap. which part is ordained in the end of the 10, chapt. praier of Moses before the lifting vp & dis­posing of the Arke.

From the 11, to the 17, are described fear­full examples whereby men ought to bee brought to feare, as

  • 1. The murmuting of ye people for flesh, and the punishment of their murmuring.
  • 2. The sedition of Aron and Marie his sister, who was punished with Leprosie (against Moses.)
  • 3. The vnfaithfulnesse of the spies of the land of Canaan which put the people in feare.
  • 4. The murmuring and weeping of the people, and the punishment of theyr in­credulity.
  • 5. The punishment of those, that sin of ignorance, pride, &c. and of one that ga­thered sticks vpon the sabaoth day.
  • 6. The sedition and pu­nishment of
    • Corah.
    • Dathan.
    • & Abiron.

From the 17, to the 21, besides the my­racles of Arons rodde bearing blossomes is described, the dignity, office, and reward of the priests and Leuites, with the making of the sprinkling water of the ashes of a Cowe, wherunto is added the story of Arons death and of his sister Mary.

From the 22, to the 25, after the Con­quest [Page]in battell against the Cananites, is dis­cribed a fearefull example of Murmuring, punnished with fierie serpents: where ye bra­sen serpent represents Christ Iohn;, And then in the other 3 chapters is discribed the blessing of the people, and balams prophe­sie of Christ.

From the 25, to the 28, besides ye dread­full punnishment of Fornication, the people are againe numbred before the diuision of ye lande of Canaan, & the law of inheriting is published.

From the 28, to ye 31, is discribed the or­dayning of Sacrifices in euery feast, as Sacrifice.

  • 1 Of the daily sacrifice.
  • 2 Of the Sabaothes.
  • 3 Of the new moones.
  • 4 Of the passeouer.
  • 5 Of Whitsontide.
  • 6 Of Trumpets.
  • 7 Of Propitiation.
  • 8 Of Tabernacles.
  • 9 Of Collection

¶ To these is added a Discription of sundrie Vowes.

From the 31 to the eude are established certaine matters concerning Pollicie.

1 The parting of the spoile after the vi­ctory, in the warre against the Amalakites.

2 A particular diuiding of the lande of Canaan.

3 A rehearsall of the places of ab [...]ade, where the Israelites sometimes staied, for the space of 40. yeares.

4 A discription of the bounds of the land of Canaan, and the chusing of them that should be deuiders; with the part of the Leuites, the Cities of refuge, and posses­sions which might not bee translated to another Tribe.

All these are full of Examples, of Faith and vnbeleefe, of transgressions, punish­ments, and of the maruellous administrati­ons of God; hauing reference to Christ that was to come in the flesh.

5. Of Deuteronomy.

SO called of DEVTEROS & NOMOS [...] that is, of the second rehearsall and pub­lishing of the lawe: for whatsoeuer is pro­pounded in Exodus and Leuiticus, concer­ning moral, Ceremoniall & Iudicial lawes the same Moses doth almost repeate in thi [...] booke. For it was very requisite, that th [...] people beeing punished for their disobed [...] ­ence, should againe bee brought to the ob­seruing [Page]of the lawe. Moses therefore repea­ted the Law again, with all things that hap­pened vnto them. Besides, what pertayned to the priesthood: & from the 9, chap, hee declareth all those matters which pertained either to spiritual or corporall gouernment; all which he applyeth to this end, that they might draw vs vnto Christ, of whome hee prophesyeth plainly in the 18. chap, I will raise vppe a prophet for them from among their brethren, &c. For the law is a school­maister vnto Christ, and the end of the law is Christ.

The Book is very fitly deuided into 4. principall parts.

1 From the beginning to the 5. chap, are rehearsed some of Gods works & benefits past vnto thē, wherby the people are sharply admonished both of their own vnthanke­fulnesse and disobedience, and also put in mind of Gods goodnesse, thereby to obey him.

2 From the fift to the 20, he repeateth those things which eyther might further or hinder faith, & which do chieflye concerne spiritual gouernment and the true worship of God in the first Table: for first vnto the 13 chap, hee repeateth the ten Commaun­dements, [Page]with weighty admonitions & ex­hortations to the feare of God and keeping the x. commandements of God, & with ex­hortations from the Idolatry of the gentils; especially after the inioying of the lande of Canaan, with a recitall of some stories. Thē he faithfully repeateth the ecclesiastical or­dinances concerning ministers, and the mi­nistery of the word, Tithes, the yeare of Iu­bile, the principal feasts, choise of magistra▪ right of the priesthood, and the Cities of re­fuge.

3 From the 13, chap, to the 20, all those things which belong to ye worship of ye first Table.

4 From the 20, to the 31, hee repeate [...] those things that might either work or hin­der charity.

In the second Table, that which conce [...] outward gouernment, as political ordinan­ces.

  • 1 of Warlike affaires.
  • 2 of The works of charity.
  • 3 of Those things that were fit for at office, of thē that were to take i [...]
  • 4 of The bill of diuorce.
  • 5 of thanfulnes towards Gods word.

Hereunto are added punishmentes for the [Page]breach of Gods commandement, and re­wards for keeping them: and that which is most comfortable he sheweth in the 30, ch, that thorowe repentance there is a waye for sinners to the mercy of God.

5 From the 31, cha. to the end of the book, are set forth those thinges which happened about the death of Moses. For first he com­forteth the people, least they should greeue and be discouraged because of his death, thē with a notable song hee giues thankes vnto God, and foretelleth what shal come to pas in the land of promise. Afterward he bles­seth the people; and after the example of the Patriarch Iacob. Gen 49, he blesseth e­uery seuerall tribe, taking his leaue of them, and prophesieth what shal befall vnto then▪

Lastly, he goeth vp to the mountain, and receiuing comfort from God departeth this life; and as it is thought, he was both with body and soule carried vp into heauen, as he appeared with Eliah in mount Thabor.

Thus farre of the Pentatenk of Moses, which is so called of the number fiue, and of the laste ve▪ be Tencho, which signe is to giue instruction; as if it were an in­strument which is of fiue stringes: hauing [Page]respect to the only Lord Iesus Christ, as he himselfe else-where, but especially in the last of Luke doeth testifye, saying: Those thinges which are written of the sonne of man in Moses, &c. also there are diuers places in the new Testament alledged out of Moses.

Of the Booke of Iosua.

NOw some of the bookes Historical do follow in order, vntill the 5. booke of Iob. Amongst which, the chiefest are first: As that of Iosua, the Iudges, and Kinges. Wherein we may plentifully learne, 1. The feare of God and Fai h. 2 weaknesse & the crosse. 3 repentance and amenedment. 4 patience and comfort.

1 The booke of Iosua taketh the name of Iosua himselfe, the sonne of Nvun; whoe was otherwisē called Iesus Naue. Hee suc­ceeded Moses in the office of Magistracie: and as Moses guided and gouerned the people 40. yeares, beeing (deliuered out of E­gypt) in the wildernesse by the mighty hād of God▪ so Iosua by the same power of god, brought the people into the land of Cana­an, or the lande of Promise: taking the Ca­ties, [Page]and killing or putting to flight the in­habitants, and deuided the land among thē, in which these three things are to be seuerally obserued.

1 That God kept his promise made to fiue Patriarches, concerning the lande of Promise.

2 That the Common-weale of Israell is preserued for the foretelling of the blessed seed of the woman, our lord Iesus Christ.

3 That God fighteth for his people a­gainste the wicked, whose sinnes hee puni­sheth by wasting and killing them, for an example to all the vngodly, that they might repent.

This booke is deuided as the principal book of Deut. into 4. parts.

First, from the beginning to the sixt cha, besides the calling of Iosua and the confir­ming of him, and his gouerning of the com­mon weale of Israel, and the sending out of the spyes: their daunger and returne: they [...] myraculous passage ouer the riuer lordan is described, with the remembrance thereof, and with a new command of Circumcision, which for 40. yeares space had beene omit­ted, and the celebration of the Passeou [...].

2 From the 6 Chap: to the 13, besides the league made with the Gibbonites, & the sinne of sacriledge: the sacking of the Cities of Ieric [...]: Hai: &c. And the killing of ma­ny Kings are heere discribed, which in the 12 chapter are numbred, that we may see how God fighteth mightilie for his people, and that he rooteth out the vngodly.

3 From the 13 chap. to the 20, is discri­bed the diuision of the lande of Canaan and the distributing thereof by lots, according to the Tribes of Israell; whereby is shewed that the promise of God is true.

4 From the 20 chap: to the end; the Cit­ties of refuge are appointed, and the fieldes of the Leuites neere to the cittie: then Rub. Gad, and the tribe of Ma [...]asses are sent a­way to their owne possessions, according to the couenant. Num. 32, Afterwardes the care of I [...]su [...] 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 ye 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 [Page]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 Achial [...]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 tr [...]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: [Page]that this booke may well be called, the boo [...] 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 whō 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, [Page]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 Sallomō: the king, in whose time the Tēple 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 ye 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 T [...]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.
1Roboam.3 12.14
2Abias. wicked.3  15.
3Asa.2 [...] 15.
4Iehosop. Godly.2  16.
5Zābnas.3  12.
6Ioram. wicked4  11.
7Ochozl [...]s    
8Ioas. Godly    
9Amasias partly wicked, & partly Godly.    
10Azarias. like father, like sonne.    
11Ioathan, such an other,4 14.15.
12Achas. wicked.4 15.16.
13Iachi, as Godly4 18.21.
14Manasses wicked,4 21.22.
15Anion, like father, like4  23.
16Iosias4  24.
17Ioachas Godly4  24.
18Ioachim wiiked.   22
19Ioachim, a childe like the father.    
20Zedechias 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.
1Hieroboam.wicked4book of Kings.13
9Iehu partly god, part.wic.4kin.10,
12Ieroboam, wicked.4k.14
13Zacharias, part. good, part. bad.    

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 ye 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 [Page]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 [...]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, besid [...] 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 [Page]the adulterie & murther of D [...]. & 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 pu­nishmēts of his sin, & decay of his kingdom. Also ye famine & other calamities that follo­wed ye adulterie and murther of Dauid.

From the 22. cha. to ye end doe follow first ye song & thāksgiuing, thē y last words of D. & his great offence cōmitted against god, in numbring the people, with the great punish mēt of his sin, which Da. chose before y rest of 3. kinds of punishmēt 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 ye 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 [Page]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, cōteyneth the seperatiō of ye kingdome of Israell, from the kingdome of Iudah.

The 3. part, from the 17. chap: vnto the [Page]ende of the booke, conteyneth both the in [...] pietie, wrong and tyranie, of King Achab, & Queene I [...]abell, and also the prayer, constā ­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 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 ye 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, [Page]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 ye 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 [Page]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 Frō 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 [Page]the Hebrues, albeit the third be for ye 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 ye 4. ch, is described ye [Page]releasing of the Iewes, granted by Cirus K. of the Persians. Then the people are num­bred & gathered togither in Ierusalem, by Z [...]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 pro­ [...]hets, after the hinderance therof 42. yeares [...]nder Darius the younger: so that you may [...]e the enuy & pollicy of Sathan in hindring [...]he true worship of God as much as may be. Then the temple is furnished againe by Es­ [...]ras. Darius supplying religiouslye that [...]hich was wanting, & restoring thos things [...]hich had been taken away.

From the 9, to the end, is described the [...]eale of Esdras, in separating and remouing [...] strange women; where especially are to [Page]be obserued, the common places of praye [...] 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 driuē to holde their sworde in one hande, and to builde with the other: and also they were afflicted with so great famine and s [...]arsitie, that Nehemias in the 5 chapt, commanded by an edict, that all they which had taken [Page] [...]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 [...]sdras, which is not his, seemeth to bee collected out of diuers pla­ces, and containeth an amplification of thos thinges which are sufficientlye described in the firste Booke of Esdras: so as it is [Page]not likely that Esdras woulde thrise repe [...]ts the same things. But howsoeuer the matte [...] be, these two last bookes as they are not [...] Hebrue, so seeme they for little vse.

Therefore let vs come to the bookes th [...] follow: as 1. of Tobias, 2. Iudith, 3. He­ster. All which may bee reckoned among the bookes which are Historicall, & brief be running ouer them, let vs see what especial­ly they containe in them that may serue to edification.

The booke of Tobias.

THE booke of Tobias, whe­ther it bee a story or some de­uised thing, as it may seem to be a Comedy. It hath his vse, for it sheweth how it vsually falleth out to the religious countrey man, o [...] any other that liueth in wedlocke: namely, that he is subiect to afflictions, but the ende thereof is good. So that such as are maried, may here learne to haue patience in faith, in hope of eternal life. And thus the book of Tobias is a glasse for thē that are maried, at ye booke of Iesus Syrach is an instruction for an housholder.

There are 14. chapters in it, which may thus be deuided; if once we know that To­bias [Page]with other Israelites, was in the time of Salmanaser king of the Assyrians, caried captiue into Assyria, and liued there with trou­ble and persecution amongst the wicked.

1 From the beginning of the 5. chap, is de­scribed Tobias the fathers or the Elders,

  • 1 His Religion.
  • 2 His Mariage.
  • 3 His Godlinesse.
  • 4 His Troble vnder Senacherib.
  • 5 His Carfulnes in butieng ye godly deceased.
  • 6 His Blindnesse.
  • 7 His Praier.
  • 8 His Fatherly loue towards his sonne.
  • 9 His

2 From the 5. cha, to the 13, are described Tobias the yonger.

  • 1 His going to Rages a city of ye Medes to the house of Gamaliel.
  • 2 His Deliuerance frō a fish by the An.
  • 3 His Mariage with Sara Raguels dau,
  • 4 His Praier.
  • 5 His Returne.
  • 6 His Curing of his father.
  • 7 His The departure of the Angell.

All which things do commend vnto vs the estate of Mariage as honorable Heb. 13. which is gouerned euen by Angels.

3 From the 13, to the end, is described old Toby

  • 1 His Thankesgiuing.
  • 2 His Prophesyeng of Ierusalem.
  • 3 His Yeares.
  • 4 His Death.
  • 5 His Burial, with the description of the destruction of Niniue, the restoring of Ierusalem, and of young Tobias re [...]nno to his owne: his death, &c.

Thus God disposeth of houshold affairs, and is a comfort vnto the faithful which are maried, in all their troubles.

The Booke of Iudith.

THe booke of Iudith, is so called of Iu­dith, and is reckoned amongst the A­pocripha bookes: for men doubt whe­ther it be a story, or some deuised matter, as it hath the forme of a Tragedy. But howso­euer the case standeth, it is a profitable book and was confirmed in the Nicen Synode, to be accounted amongst the holy bookes of the Bible: for it pointeth out the Tyrannie of the wicked, and their feareful ouerthrow as also the confidence and victorye of the godly, albeit they are exercised with af­flictions.

It hath 16, chapters, which are thus deuided.

First, from the beginning to the [...] ch [...], is contained, first generally the victorye of Nabuchadnezar by his prince Holofernes.

Holofernes threats and wrath against the Israelites, and lastly, the Israelites resistāce one while, and feare another while, as it comes to passe in the afflictions of ye saintes, thorow the weakenesse of the flesh, the dy­uell in his instruments rageth so greatly.

2 From the 8, to the 13, is set foorth the constancy of Iudyth, who was a widow and a Iewe of the Tribe of Symeon, and hir hope of deliuerance. 2 hir prayer, 3 pol­licy, 4 hir successe, 5 hir bolduesse, in cut­ting off the tyrantes heade, hir returne into the Citty of Bethulia: so that wee may cer­tainely conclude, that God is as well able to saue with a few, as with many; as wel by women, as by men: that the victorye may be the Lords, whose power in our weaknes is perfected.

3 From the 13, to the end, the Iewes do triumph for the victory, & their enimies being slaine, they giue thanks to Iudith, & she vnto God, and at length in a perfect age [Page]she ended this life. Praise, glorie, & honor, be ascribed vnto God, who in vanquishing the vngodly doth defend and preserue his elect, by what meanes soeuer it be.

The Booke of Hester.

THe booke of Hester, is so cal­led of Hester a Iewish womā, whom Ahasuerus had taken to wife, whoe otherwise was called Artaxerxes successor to Cirus, in the Persian Empire. For those things which are contained in this historye, happened in the Persian Monarchy, after the returne of the Iewes from Babylon, but before the restoring of the people.

And God to preserue his people, among whom Christ should be borne, he did heere myraculously put away a danger, which was intended against all the Iewes, which as yet remained in Persia, by this example to com­fort them that returned home, and incorage them confidently & cheerfully to go forward in restoring that common-weale wherein Christ was to preach the Gosper, and to be­gin his gouernment.

Now concerning the diuision of ye book, we must note, that only the 9. sonner cha, are in the hebrew, and none of the rest vnto [Page]the end; and therefore in Luthers-Dutch copy, it is separated from the other part, & set by itselfe in the ende of the olde Testa­ment.

Otherwise, there are 16, chap, as in the booke of Iudith, which are diuided, as it were in maner of a Comedy,

The first act might be vnto the 4. chapt, wherin Queen Vasthi disobeying her hus­band, is put away, and Hestera most beau­tifull virgin, is chosen Queene. But by the aduancement of Haman, and his deceit, the Iewes doe mourne, bicause that all of them were in danger of their liues, by the letters that the kinge sent out againste them. So may wee see by this example of Vasthi and Hester, howe God doeth put downe the mighty from theyr seate, and exalteth the humble: and in Haman, howe God for a time doth suffer tyrants to flourish and ty­rannize, that their fal and punishment may be the greater in the end.

The second acte, is from the 4. chap, to the 9, in which followeth a comfort by this Qu. Hester, that beeing perswaded by Mardocheus his many prayers, taketh vpon her the defence of the Iewes, and bringeth Mardocheus into the kinges fauour, where­by [Page]at length Hamans deceit beeing made knowne to the king, hee is hanged, and o­ther letters contrarie to the former, are sent foorth, wherby the people of the Iewes are deliuered from danger of death, and their mourning is turned into ioy, that it might be verified of Haman, which the Psalm spea­keth: He fell into the pit which hee made but of the Iewes: the net is broken and we are deliuered.

The 3. Acte is in the 9. chap. concer­ning the 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 Mardoche [...] dreame, with the interpretation thereof, & of the letters published against the Iewes, & of Mardocheus prayer: vnto ye 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. [Page]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 [Page]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 lēgth 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 [Page]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 argumēt, 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 [Page]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 vehemēt­ly 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. [Page]of which 11, are to bee ascribed to Asaph, [...]hree to the sonnes of Chore, one to Dauid, and the two latter are ascribed to two other [...]ingers.

The fourth booke also containeth 17, Psalmes, of the which, the first 9. are attri­buted to Moses the seruant of God, the rest are Dauids: and this booke doeth last vnto the 107 Psalme, Praise ye the Lord.

The fift Booke containes 45. Psalmes, of the which many are attributed to Dauid, in the meane time, some of them being vn­certaine for the hearers, they are marked sometimes before the Psalme, sometimes after, and sometimes in both places, by this Hebrew word HALLELVIA, so as it see­meth to be a giuing of thankes to God, for such a Psalme. The Author is not known: And this 5. booke continueth vnto the end of the Psalter.

The third diuision,

All the Psalmes are 5 folde, to wit:

  • 1 Praiers.
  • 2 Giuing of thanks.
  • 3 Consolations.
  • 4 Prophesies.
  • 5 Doctrines.

1 All the Psalmes are praiers, in which something is sought of God: as this, Be [...] merciful vnto me O God, &c. Again, He [...] vs O god, &c. Again, Lord in thy wrath, &c

2 All the Psalmes are Thankesgiuings it which we do giue thanks vnto God for be benefits receiued: as this, O praise yee the Lord, &c.

3 Al the Psalms are consolations, in which we comfort one another: as this, Blessed are they whose iniquities are forgiuen Bles­sed is the man.

4 Al the Psalmes are propheticall, in the which the Messias is foretold, with his kingdome; his resurrection and ascension: as, O Lord our God. God shall arise, and the Gentiles, &c.

5 All the Psalmes are Doctrinall, which continueth histories and instructions or re­formations of manners. As beholde howe good and pleasant, &c. He that dwelleth in the closet of the most highest, and doth re [...]an [...]e in the shadow of the almighty. Vn­lesse the Lord build the house, &c. Againe, by the riuers of Babylon.

Besides all these, there are sundry and diuers vses of the Psalmes. As for example.

  • 1 So often as thy hart is heauy.
  • 2 So often as thou art destitute of mans helpe.
  • 3 So often as thou art oppressed by thy enemy.
  • 4 So often as thou art molested by the eues.
  • 5 So often as thou art inforced to exilement, or driuen into banishment.
  • 6 So often as thou art in daunger of laiyng a­wait of others.
  • 7 So often as thou art depriued of wife & chil.
  • 8 So often as thou art oppressed with pouerty.
  • 9 So often as thou art ouergrown with diseases
  • 10 So often as thou art pressed with enuy.
  • 11 So often as thou art had in contempt.
  • 12 So often as thou art deposed, or put out of of.

But it is to be obserued, that the vulgar edition hath erred in the numbring of the Psalmes. Therefore they are to be numbred according to the Hebrue truth.

This is to bee obserued, that Dauid is painted and set forth with his harpe, bicause of those Psalmes: as from him playing or singing vpon the Harpe.

The Books of Salomon the K.

Three bookes are attributed to Salomon.

  • Prouerbes.
  • Ecclesiastes.
  • Canticles.

Which thus among themselues are to diuid.

  • 1. Prouerbs for young men.
  • 2. Eccle. for men of stayed yeares.
  • 3. Cant. for old men.

The booke of the Prou. doth contai [...] doctrine concerning obediēce, cōcernin [...] good workes, & manners, withthe which christian young man is adorned.

Eccles. containeth doctrine concerning the crosse, and consolations in temptation with the which they are aflicted and temp­ted, that are setled & full growne in religion and godlines.

The Cant. are certaine, pleasant, & swee [...] thanksgiuings, with the which the godly▪ that are ready to departe from hence in: full age, doe ascribe all that power vnto God, by which they haue beene heere lustained.

The Booke of the prouerbs.

THe booke of the Prou: besides this, that it contayneth most excellent sen­tences, in which it teacheth, partlye the feare of God, and faith in God, partlye honest maners & conuersations in this life.

He hath a most excellent Oration, by the [Page]name of wisdome, concerning the eternall word of God, by the which all thinges are made & gouerned, that is Iesus Christ our Lord.

This booke is diuided after this maner:

From the beginning vnto the 10, ch [...]. there are certaine common exhortations, by way of preface to those things that teache a christian man, as are exhortations to wis­dome, discipline, knowledge, honestie, and perfectnes in the 1. chap,

In the 2. chap, to heare and learne the word of God, with promises thereunto a­nexed,

In the 3. chap, to beleeue the word of God, and to vse rightlie our goods & pos­sessions, to suffer aduersitie in the crosse.

In the 4, chap, to obey parents, promises being added.

In the 5. chap, exhortations to chastitie, against adulterie and fornication.

In the 6, chap. to must in God, contrarie to the confidence in man, and againe to la­bour in youth.

In the 7, chap, to concord, and chastitie, against adulterie, and that most sharpely.

In the 8. & 9, chap. He comēds wisdome excellently, that is to say, the word of God: and thus far the preface.

From the 10, vnto the 25, he sets downe prouerbs or sentences in euery chapt, there are many and diuers sorts, which cannot be aptly reduced into any head.

From the 25, to the 30, chap, doth folow prouerbs, which are attributed to Salomon, but were taken perchance out of a certaine booke, by Sela and some other writers of king Ezechiah.

In the last two chap, there are the Pro­uerbs of Salomon, but vnder strange titles. As Agur and Lamuell: in which wordes it is thought that Salamon is called. First, of gathering, because he gathered such Pro­uerbes. After that, from the presence of God, because God was with Israell in the daies of Salomon.

The booke which is called Ecclesiastes.

THe second booke of Salomon called Ecclesiastes, because Salomon was called Eccles. that is to say, A preacher. Or else, because he speakes to a multitude, and not to one onely: or for his wisdome, with the which he was plentiously indued.

This booke seekes in euery kind of life & institutiō of men sure felicity in this world, [Page]but he findes nothing but vanity.

Therefore at length he comes and pro­nounceth, that nothing is better for manne then to feare God, and to keepe his com­mandements: that whatsoeuer shal happen in this world, yet man should remain in the iudgment of God. But because these things cannot bee without Christ, therefore this booke as the rest doth send the Reader vn­to Christ.

There are 12. chap, which are thus to be deuided.

From the beginning vnto the 8. cha, in­structing men of a ripe age, he teacheth that in earthly thinges there is nothing euerla­sting, but momentany & altogether short whatsoeuer we do see: and he condemns al men that put their felicity any where else but in God. For after his preface which hād leth the nature of thinges,

He condemnes

  • 1 the Wisedome.
  • 2 the Ioy.
  • 3 the Vnstablenesse.
  • 4 the violēce & reproch
  • 5 the babling & chat.
  • 6 the Couetousnesse
  • 7 the shortnes of ye daies

of this life.

From the 8, cha, vnto the end, he sets forth [Page]wisedome with her effects, and afterwards with the fruits, to wit:

  • True repentance,
  • Amendement of life,
  • Almes-deedes, &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 [Page]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 [Page]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, [Page]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 commē ­deth 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 ye prophets, is this

  • 1. They teach ye 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 ye bud of the lord, chap, 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 [Page]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 ye 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 shu [...]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, [Page]3. the Moabits, 4. the Damascens, 5. The Ismaclites, 6. the Egyptians, 7. the Titiās, 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 ye 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 concer­ [...]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 ye king, the priests, and the people li­ [...]ed most wickedly, vntil the booke of the [...]ruine law was founde in the house of the Lorde, by Helchia the father of Ieremye. Then the king being moued with pitty and [...]ompassion, did restore the worship of god, [...]nd did root out Idolatry, as the last book of the Kings doth witnesse, in the 22 chap­ [...]r.

Ieremy prophesied from the 13 yeare [...] Iosias, vnto the time of the Babylonian c [...] ­tiuity, almost 41. yeares. He also prophesie [...] concerning the captiuity of Babylon, & ti [...] ouerthrow of the city of Ierusalem: he fo [...] told the time of the captiuity, almost 70. yeares: where we are to obserue, by ho [...] much the neerer punishments doo hast [...] draw on, by so much the more the wick [...] are worser & more obstinate, which app [...] ­reth by Ieremy, & by our time to be true.

Although the order of chapters cann [...] be obserued in the bookes of the prophers because they seeme rather to be sayings ga­thered out of the Prophets mouthes as th [...] vttered them, then to haue byn written by them. It is somewhat to go thus farre, if w [...] can go no further, as to obserue, that not [...] Ieremy doth handle chiefly 3. things in or­der, but with often repetitions mingled [...] ­mongst themselues.

First, he preacheth and chideth vehe­mently the wicked Iewes: afterwardes b [...] foretels their punishments: to wit, the sa [...] king and wasting of the City of Ierusal [...] Lastly, he prophesyeth as other Prophets concerning Christ and his kingdome; and of the new Testament.

1 From the beginning vnto the 20 cha. [...]esides the history in which he is called of God by a vision, & by a signe: to wit, a fla­ [...]ing rod, & a seething pot. In which God [...]ewes his sudden and vehement wrath a­ [...]ainst this peruerse & rebellious people, by [...]e king of Babylon the rod & reuenger of [...]od. Besides (I say) this history, Ieremy [...]eproues the impiety of the Iewes, & theyr [...]dolatry, offences, wickednesse & cruelty a­ [...]ainst y prophets: so as al these sermōs for ye [...]ost part, are for penitency, or graue exhor [...]tions to repentance. Besides the prophe­ [...]es concerning the captiuity of Baby. and [...]esides consolations, with which God doth [...]omfort the prophet against tentations, and [...]he prophet the people to be deliuered frō [...]he captiuity.

From the 20. to the 40. ch, besides the hi­ [...]ory of the crosse, & calamity of ye prophet, [...] besides those most excellent promises of [...]turn from captiuity, & concerning christ, [...]ee threateneth ye people of Iuda, & speci­ [...]ly the prin. with al euil: which is agrauated [...]y this, [...]hat God signifies, that he wil stand [...]ith the Chald. against his own people, and [...]ith the Chal. afflict his people, which is of [...] other things most horrible: to wit, God is [Page]not to be with his people, but againste [...] people. After that he threatneth false p [...] phets and preachers, who preached to [...] Princes and people thinges pleasing the [...] and not according to the word of ye Lord.

Lastly, he recites the history of Zeded [...] the king, that as contemning Gods word [...] he fled to mans ayd and helpe, euen so [...] sery and calamity hapned vnto him, whi [...] is the reward of Tyrants.

From the 40 chap. vnto the ende of th [...] booke, besides diuers examples; that is [...] wit: God deliuereth and keepeth the Pro­phet, that God is true in his word; that h [...] punisheth the contemners of his worde: af­terwards, besides admonitions to the Iew [...] 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 won [...] [Page]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 ye alpha. for the help of memory, ye 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 [Page]there are 4. verses, according to the repeti­tion of the Alphabet in euery chapter.

In ye

  • 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 [Page]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 [Page]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 ye 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 [Page]being neighbours to ye 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: 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 ye 17. chap: of the drie bones, drawing his argument from the resurrection of the dead.

From the 40. chap: he prophecieth con­cerning [Page]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 ye reigne of Cirus king of Persia, as appeares in ye end of ye 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 [Page]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.
  • [Page]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, ye 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 ye 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, [Page]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 ye 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 ye 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 [Page]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.


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 ye time whē ye x. tribes were caried to capt.
  • 4 Osea. vnder Vsiah & Eze­kiah K. of Iuda, at ye time whē ye x. tribes were caried to capt.
  • 5 Ioel. vnder Vsiah & Eze­kiah K. of Iuda, at ye time whē ye x. tribes were caried to capt.
  • 6 Amos vnder Vsiah & Eze­kiah K. of Iuda, at ye time whē ye x. tribes were caried to capt.

  • 7 Micheas A little after, vn­der Manasses the king of Iudah, in ye 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 ye 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 Iudah, in ye year 756, vpō the departure of Iuda 663. in the same captiuity of Iudah in the yeare 598.
  • 10 Ieremy. A little after, vn­der Manasses the king of Iudah, in ye year 756, vpō the departure of Iuda 663. in the same captiuity of Iudah in the yeare 598.
  • 11 Sophony A little after, vn­der Manasses the king of Iudah, in ye year 756, vpō the departure of Iuda 663. in the same captiuity of Iudah in the yeare 598.
  • 12 Ezechi. A little after, vn­der Manasses the king of Iudah, in ye year 756, vpō the departure of Iuda 663. in the same captiuity of Iudah in the yeare 598.
  • Daniell. A little after, vn­der Manasses the king of Iudah, in ye year 756, vpō the departure of Iuda 663. in the same captiuity of Iudah in the yeare 598.


  • Hagg.
  • Zacha.
  • Mallach.

After the returne of the people of Babi­lon. 559.

Concerning the Booke of Hosea the Prophet.

OSeas, by ye Etimologie of his name, signifieth Health, and therefore he maried his lawfull wife according to Gods comaundement; but with such a reproche, as that she is called his har­lot: so comes it to passe, that ye worlde doth rage against the Ministers of Gods worde: Therefore God forbidde that wee shoulde thinke the Prophet to liue in Fornication.

In the beginning of his Sermons, he be­trotheth Israel to the Lorde our God, in iu­stice, in iudgment, in mercy and pittie, and reconciles them to Dauid their king: and so he calles Christ, as being borne of the loynes of Dauid.

In the end he threatneth the destruction of Death, with great feruencie, I will saith he, be thy Death: Oh Death, I will be thy Death for euer: In the meane time, he doth preach most feruently & constātly, against [Page]Israell, against the Idollatrie of the Princes, and Priestes of the people: Afterwardes he prophecieth very power-fully, concerning the kingdome of Christ: These two thinges were the offices & duties of all the prophets, the one out of the Law, the other out of the promises, for the which they were brought to their death, as heretikes, and seditious persons.

From the beginning to the 14. chap: there are prophesies, and sermons of reproofe, a­gainst the kingdome of Israell, because for Idolatrie, which he calleth spirituall Forni­cation, not onely the people, but also Prin­ces and priestes are to be punished of God, with corporall & eternall captiuitie, vnlesse they repent: he mittigateth these Commi­nations with the promises of God, that they shoulde not disp [...]ire, but conuert vnto god.

Also in the there are pro­phecies and comfortable sermons, concer­ning the kingdome of Christ, the preching of the Gospell, and the victories of Christe ouer Death and Hell, together with the E­ternall captiuitie of the people of Israell, & their restoring by faith in the mercies of god through Christ.

The booke of Ioel the Proph.

JOEL, by the Etimologie of his name, signifieth begining, or desiring. Who hee was, of what Tribe, in what time, or vnder what king he liued, it is vncertaine; chieflie, because he himselfe maketh no mencion of this, vnlesse it be, for that he is thought to liue with Osea, and Amos, whilest he prea­cheth against the kingdome of Israel, Hee labours only to shew, how punishments & plagues, hang ouer the earth: for innum [...] ­rable sins & greuous wickednes: Whēce S. Peter, on the feast of Penticost, tooke occa­sion to preach act. 2. And Saint Paul alleg­eth the saying of Ioel in the 2. chap. & eue­rie one that calleth on the name of the lord shall be saued. Rom, 10.

In the 1. chapt: he prophecieth against the kingdome of Israel, to weet, it woulde come to passe, that Israel should be carried away into Syr [...]a. He vnderstādeth the Ass [...] ­ [...]ians by these 4. kinde of wormes, deuou­ring smite and Corne; to weet, the Palmer worme, The Grasse-hopper, The Canker worme, and the Caterpiller: shewing the vnpe [...]pling and deuastacion, by litle & litle of the kingdome of Israel.

In the 2. & 3. after he had sore-shewed vnto the king of Assirta, his destruction, he [Page]prophe [...]eth euen vnto the end of the kingdome of Christ, of the holy Ghost, and of the celestiall Ierusalem.

In that he speaketh of the Valley of Ieho­sophat, in the last cha: He seemeth not only that it ought to be vnderstoode of the eter­nall Iudgment, but also of the church of Christ: as the valley of Achor in Osea, in the which, the Gentiles were adiudged to bee sinners, and are called to repentance by the word of God, the holy Ghost reproues the world of sinne.

The booke of Amos.

AMos, by the etymology of his name, signifieth a burthen or yoke: and he answereth more then all the prophets, thorow his vehemency, to the singularity of his name. He reproues the Israelits throughout all his booke, and doth inuey against them, although a stranger amongst them, as one born in the tribe of Iudah, nor so much as the sonne of a prophet, but a shepheard & an ordinary man, as he him­selfe witnesseth in the 2. chap.

But hee liued in the time of Osea and Esay, as GOD is of power to call suche [Page]by a suddaine, or certaine diuine miracle a­gainst all wicked powers, which they call ordinarie, where necessitie requireth: Euen so the holy Ghost, made A postles of rude and vnlearned Fishers. It is thought that A­mos was slaine by a wicked priest called A­masia, with a Fullers clubbe.

The chapters of this booke are ix. which are thus to be distinguished.

From the beginning vnto the 4. chapt: he prophecieth ag [...]inst the neighbours of the Iewes, and of the Israelites, who were the kinges of Syria, the kinges of Palestina: of Tire, of Edome, of Amon, & Meab, &c. & saith, that it will come to passe, that they also should be punished of God againe.

Afterwardes he prophecieth against the kinges of Israell and Iuda, with an admoni­tion, that they shoulde not contempne the prophets of God.

From the 4. chap. to the 7. he prophecieth against the kingdome of Israell, & threat­neth horrible thinge, to come vnto them from God. 1. Famine, 2. Dearth, 3. Pesti­lence, 4. Botch, 5. the sword, and lastly vt­ter distructiō by the Assirians, in the meane time, whilest he reproues their sinnes, he ex­horteth them to repentance, by the deuast­ation [Page]of the Assirians.

From the 7, chap. to the ende, besides 3. visions which he sawe, against the King of Israell, (to weet) 1. the Locustes, & the fire, and the Line, or rule vpon the Wall) hee contendes with the wicked prest Amasiah to whom he promiseth horrible mischiefe: Afterwardes he preacheth against the co­uetousnes of the rich, and the oppression of the poore.

In the ende, hee addeth a most excellent place concerning the kingdome of the Me­siah, which is cited of Iames the Apostle, Act. 15. As also a place is cited of Stephen, in the 5. chap: Act. 7.

But that which he speakes in the 1. chap. of 3. and 4. sinnes; he vnderstandeth the greatnes, and the multitude of sin, the im­patiencie and defence thereof. 3. and 4. makes 7. which is a Finall or indefinit num­ber in holy Scripture.

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 [Page]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 thē, 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 ye 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 Cōforteth the Iewes,
  • Abdias, 2 He Sheweth that saiuatiō 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, [Page]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 ye 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 p̄termitted. 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 [Page]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 E­say [...], 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 [Page]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 [Page]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 for [...]t [...]l the subu [...] ­sion of Niniuy which was [...]lle [...] 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 [Page]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 Iews by Christ and his Apostles.

The Prophesie of Abacucke.

ABacuck hath his name of embracing as a mother embraceth her infant, or as others embrace one another [Page]breast to breast, heart to heart, in comfor­ting of them: euen so Abacucke doth em­brace the people of Israel, and is greately comforted: then exhorting them to re­maine constant in the faith, and in aduersi­ues: So that the holy Apostle S. Paul Ro. 1. alleageth this most excellent sentence out of the second Chapter, The iust shall liue by this faith.

It seemeth that Abacucke liued with Ie­remy about the captiuity of Babylon: see­ing that hee as a Prophet of the Iewes, firste of all prophesied againste the peo­ple, and afterwardes against the Baby­lonians.

It is holden for a fable, to saie that this man was that Abacucke which was taken of the Angell and did deliuer meate to Daniel, beeing cast into the denne of Ly­ons.

There are 4, Chap, vvhich are thus to be d [...]scerned.

IN the first cha, he doth partly prech a­gainst the Iews, preferring the preching of the Lawe before the Euangelicall do­ctrine which doth followe in the second chapter, and he sheweth the power of the [Page]Babylonians to be great. Partly, he labou­reth by a godly expostulation with GOD, that his owne people being deliuered, hee would take reuenge against the king of Babylon.

In the 2. chap. he addes Euangelicall consolation by the diuine promises: and he shewes the promise of the speedye com­ming of the Mes [...]iah, but in the mean time to be expected and looked for by faith.

In the third, he prophesieth the destru­ction of the kingdome of Babylon; fore­shewing the diabolicall arogancy of the K. of Babylon againste God: and his vniust gathering together of riches against his neighbour, which are two horrible thefts; to wit, the spoiling of God of his glory, & men of their goods.

In the 4. chap. seeing that the giuing of thankes, and the remembrance of GODS ancient benefites was pretermitted: at the length, hee prayeth that the Babylonian kingdome might be vtterly destroyed, tho­row diuine Iustice: vnlesse that in the end, another ioy doeth comfort the people of Israell.

In the 4. chapter, after giuing of thāks together with a large reckoning vp of gods [Page]benefies, he prayes at the last, that ye king­dom of Babylon might tast of Gods curse, and then againe in the ende, he comforteth the people of the Iewes most cheerefully.

The Prophesie of Zophoniah.

SOphoniah seemeth to signify the secrets of God. A name very sitte for Gods prophet, whoe search the secretes of God: that is to say; the gos­pell, and the eternal kingdome of Christ, wrapped vp in propheticall promises, visi­ons and reuelations: vntill the fulnesse of the time thereof be expired and accompli­shed. For which cause, Paule likewise cals it a mystery, Rom. last.

The title in the first chapter, shewes who Sophoniah was; of what parentes hee was borne, and in what time he liued. He was neere the age of Ieremy the prophet. He prophesied almost the same thinges, but more briefly and strictly; to wit, the de­uastation of the City of Ierusalem, and al­so of the enemy, and the destruction of the whole kingdome of Iudah, and the deli­uerance [Page]of the Iewes by Christ. Pcincipal­ly he prophesieth the destruction of the wicked Iewes by their neighbors the gen­tiles. 2. The rooting vp of the Gentiles, by other Gentiles. 3 The deliuerance of the beleeuing Iewes by the birth of Christ.

There are only three chapters, which are thus to be discerned.

In the first chapter, by way of checking and reprouing them, he prophesieth the destruction or deuastation of the kingdome of the Iewes, by the comming of the king of Babylon, for the wickednesse and coue­tousnesse of the Iewes.

In the second chap. he preacheth repen­tance to the Iewes: and afterwards he for­telleth the destruction of their neighbours the Gentiles: to wit, the Moabits, Ammo­nites, Philisti [...]ns, Assirians, and Nintunes. Last of all, he puts those Gentiles in hope, that they should be partakers of Christes kingdome; by shewing, that God was to be worshipped in the Isles of the Gentiles. In the third ch, partly he sharply reprehendeth and reproueth the impenitent or vn­releating Iewes: and partly, hee comfor­teth [Page]the Iewes in a most excellent sermon, concerning the kingdome of Christ, which was to be spread ouer all the worlde. Hee speakes concerning those, who were heads or gouernors, in religion and pollicye hee saith: That for because they are princes, they are to be honoured as princes: not­withstanding, in the meane time, they are to be reproued as sinners.

The Prophesie of Haggei.

HAgge, hath his name of mirth and ioye. He prophesied af­ter the captiuity of Babylon, vnder Darius Histaspes: and at length very seriously hee did vrge the people to reedisie the Tem­ple, and to restore againe the true worship of God.

There are two chapters onely in this booke.

In the first, he reproues the ingratitude and couetousnesse of the people, and hee threateneth manye euilles to fall vppon [Page]them: to wit, vnhappines and pouertie, who cared to builde gorgiouslie their owne hou­ses: but they brought nothing to the reedy­s [...]ing of the Temple.

In the second is the same cominations for the same cause; & also promises that Christ himselfe will illustrate & adorne his seconde Temple with his Presents, Doctrine and Miracles.

❧ The booke of Zacharie.

ZAcharias hath his name of diuine Me­morie, who was one of the last of all the prophets.

He liued in the same time with Hagge the prophet, after the returne from ye captiuitie of Babilon.

He handleth also, the same argumēt with Hagge: to wit, ensorsing and vrging the re­edis [...]ing of the Temple, & that for Christes s [...]ke, who woulde shortly come to his holy Temple: Therefore hee manifestly pro­phecieth of Christes Pompe, that he should goe to Ierusalem vpon an Asse, and the sole of an Asle: which came to passe a little be­fore his Passion on Paulme Sunday. After­wardes hee prophecieth of his selling for 30 peeces of siluer, which was performed [Page]by Iudas the Traytor. Also of the piercing of his sides; which place S. Iohn the Euan­gellist doth alledge.

In the meane while, hee hath certaine obscure Visiens, in the which the Misteries of Christ are shadowed, which at lengthe he interpreteth by the effusion of the Spi­rit of Grace. chapt. 12.

Therein are fourteene chap­ters, which are thus to be discerned.

IN the first chapter besides the begining, in which hee doth most minifestlie ex­hort the Iewes to repentance: and besides the prayer of the Angel for the Cittie of Ie­rusalem: there are also three visions; First concerning the red Horse. Secondly of the foure hornes. Thirdly of the foure Carpen­ters: In the which, hee prophecieth of the peace of the Iewes, and exhorteth them to reedifie the Citie of Ierusalem.

In the second chapter is one only vision concerning a measuring Line, by which he exhorteth the people againe to builde Ie­rusalem.

Afterwardes, there are famous promises made, concerning the kingdome of Christ, [Page]the diuine presentes, and protection of the godly. And furthermore, the vocation of the Gentiles, whence the people are ex­horted and admonished to be gladde and cheerefull.

In the 3. chap: first of all, there is a vision concerning I [...]sua the chiefe Priest, for his comfort, and the reedifiyng of the Citie: Furthermore, there are promises made cō ­cerning Christ, which he names the roote or plant, in respect of the gospel and faith, and a corner stone in regarde of the church.

In the 4. cl [...]ap. is discribed, the vision of of the golden Candlesticke, for the com­fort of Zoro [...]bel their Captaine; and an exhortacion that hee bee not scarred or withdrawne from the building of ye Tem­ple, by feare of the enemie.

In the 5, chapt. is discribed a double vi­sion: that is to say, of a flying booke, and afterwardes of an [...] pha or measure, in the which was shewed by the Angel, ye com­ming of false prophets into Iudea

In the 6. chapt. is described, a vision of soure Chariots; by the which, the king­dome and the gospel of Christ seemed to be shadowed.

In the 7. and 8. chapt. there are sermons and admonitions against the hiporesie of of the Iewes, in the choise of dayes and times of their fastes: Afterwardes there are sermons of exhortations to builde a­gaine the Temple; and last of all, consola­tions concerning the kingdome of Christ.

In the 9. and 10. chapt. there are prophesies, concerning the comming of Christ, & of the humanitie of his kingdome: by this that he was made to sit vppon an Asse: af­terwardes concerning the power of Alex­ander the great: by the which, God hath opened the Gates of the world, that the king of glory, might enter with his holy Gospell.

In the 11.12. & 13. ch. there are ye same prophesies, and indeede more grauely cō ­cerning the Passion of Christ, being dely­uered into the handes of the Gentiles: also the desolation of the Iewes for their incre­dulitie; and of the preaching of the gospel amongest the Gentiles: after the pastor was stroken: that is to say, after the passi­on of Christ.

In the last chapter, there are yet two pro­phesies: of the which one containes the abrogatiō of the whole sinagog and ye wor­shipping [Page]of the Leuites: the other contain the tentations, and the victory of ȳ church.

The booke of Malachy.

MAlachyas hath obtained the name of an Angell amongst the Hebrues. He is counted the last among the prophets, and the next before Christ, whom he soretels to be now at hande: and Iohn Baptist, vnder the name of Elias, to be his fore-runner. Whether this Malachias were Esdras, (as some haue thought) it is vncertaine. But this is most certaine, that he hath many excellent sentences concer­ning Christ and the Gospell, which he cals that pure and perfect sacrifice for the whol world.

There are 4. chapters therein, which are thus to be discerned.

In the first chapter, sometimes he gene­rally reprehendeth the ingratitude of the Iewes. At another time more particularly, the couetousnesse of the priests. The one▪ because they bring those things which are vnpure, and nothing worth for sacrifice: the other; for that they offer vnpure and [Page]vnfit thinges to God: and by and by, euen in the middest of his threatnings, he prea­cheth concerning ye kingdome of Christ, and of holy offerings: that is the Gospell.

In the 2. chapt. he goeth forward to re­proue, and vehemently to reprehend the priestes; warning them of their Office: that it is so holy, as an angelical name is as­cribed vnto him.

Also he inuayeth more particulerly, a­gainst them who are acused of their wiues, for their euill handling or vsage, bringing foorth ye exāple of Abraham, that would not haue them to be hardly vsed.

In the third chapter, hee prophecieth of the fore-runner of Christ, and also of both the comminges of Christe: to wit, in the flesh, and to Iudgment. Afterwardes, hee chideth the Iewes for their ingratitude to­wardes the Ministers of Christ.

In the fourth chapter, he ioyneth aswell graue, as short exhortation to godly men, for the true worship and feare of God, and also ioy and consolation: fore-telling to wicked men, Plagues & Destructions: and therefore let vs obay the diuine admoniti­ons; and the true seruing and fearing of the Lorde our God; and let vs also looke [Page]for the second comming of Christ, with a cheerefull minde, lif [...]ing vp your handes.

So much concerning the prophets, and of the bookes of the prophets; by the which, the Doctrine of the new Testamēt is con­firmed: and the sentences of the prophets are cited sort estimonie; aswell by Christ himselfe, as also by his Apostles: Let the therfore bee recommended vnto vs, for most sweet consolations. Let vs therefore accompt them worthie of all praise, for these sweete consolations.

The bookes of Machabees.

THE Bookes of Machabees, haue on­ly their name or deriuation of Iudas Machabeus, for his excellent actes that are d cscribed in those bookes: & it is the last florie of all the olde Testament, concer­ning thinges done by the Iewes, from the time of Alexander the great vnto Christ: when the people of god, had neither kings nor prophets amongst them, but Princes & priestes.

There were in the olde Testament foure kindes of gouerment in the elect people of God: to wit, first a most patriarchall [Page]power. Secondly, a Iudicial power. Third­ly, a kingly power, and fourthlie, a Ponti­ficall power. For all which, Christ onely raigneth in the new Testament: who first is the father of the world to come.

Secondly, the Iudge of quicke and dead.

Thirdly, the king of kinges.

Fourthlie, the eternall Priest or Byshop.

Furthermore, the bookes of Machabees are reckned amongst ye Apochripha books, and amongest the Canonicall bookes, and amongest other thinges it conteyneth a most true discription of those thinges which Daniel prophesied of. in the 12. ch. to wit, concerning the persecution of the Iewes by Antiochus.

The First booke is deuided into 5. partes according to the circumstances of per­sons, and in this booke there are 5. per­sos most famous, whose acts are discribed for the most parte, after the order of an historie. First Mathias, 2. Iudas Mac. Thirdly and fourthly Ionathas and Si­mon the breethren of Iudas Machab, fifthly, Iohn the sonne of Simon.

From the first chapter vnto the third, the impietie and crueltie of Antiochus, is noted [Page]whom the scripture cals, The root of sinne. And there is described the zeale and con­stancy of Mathias the priest, & of his sons, that it may bee an euerlasting example to the ministers of the word in persecution.

From the third chap. vnto the ninth, are described the valiant actes of Iudas Mach. namely, his warres, his victories, the purifi­cation of the Temple: the confederacy with the Romanes, and the manifolde con­flictes with the Gentiles his neighbors, and their Princes; whom he discomfited either by enforcing them to flee away, or by kil­ling them, whose names followeth in or­der.

  • 1 Apolonius. slaine, chap. 3
  • 2 Seron. slaine, chap. 3
  • 3 Gorgias. driuen away, chap. 4.
  • 4 Lysias. driuen away, chap. 4.
  • 5 Timotheus, with the Amonits and Gala­adites. discomfited, ch. 5
  • 6 The sons of Esau. discomfited, ch. 5
  • 7 Antiochus the younger, the leagu-brea­ker son of Antiochus the tyrant, decea­sed with his captaine Lysias, and their Elephants sent out of the land. chap. 6.
  • [Page]8 Alci [...]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 valiau [...]e sighter and defender of this Nation, who at length being throwen downe in the tru [...] confession, most valiantly died for the maintaining of gods glorie.

From the ninth chapter vnto the thir­teenth chapter, is described the historie of Ionath [...]s the brother of Iudas Machabe [...]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 ye book the succession of Iohn his sonne is descri­bed, after the death of Simon.

The second booke of Machabees.

THe second booke of Macha [...] 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 f [...]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 M [...]chabeus (who liued abroad in the desa [...]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 Ba [...] ­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 ye which as by a foundation being laid, he prepare [...] [Page]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 su [...]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 confirme [...] his doctrine with excellent myracles & be­nefites: with the which both by sea [...]land he succoureth miserable and afflicted men: and sh [...]wes himselfe to be our famous.

From the 10. vnto the 13. he informeth, constr [...]eth and comforteth his Apostles, in the mynistery of the word. And also, af­terwardes, hee confirmes the D [...]sciples of Iohn. He commendeth Iohn, [...]e condem­neth the increduli [...] of many, & giues thāks vnto God the father, for his little stocke. Last of all, besides his disputation with the Pha [...]lsies, concerning the Sabaoth, con­cerning Signe [...], &c. Againe, he shewes by [Page]manifest miracles, his louing kindnes, and also in that he quencheth not the smo [...]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, [Page]foreshewing also his passion, & hea­ling of two blinde men.

Afterwardes his entraūnce 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 of Ierusa­lē, & of the end of the world: with vehemēt exhortations to watch. He brings in a para­ble, 1 of an euill seruant, 2 of ten virgins, 3 of the talentes, 4 in shewing the forme of iudgement at the last day.

From the 26. vnto the end of the booke, he describeth the passion of Christe, his death and resurrection. Furthermore the [Page]history of Christ, may well be deuided in­to six principall parts: to wit 1 The supper 2 The garden. 3 Cayphas. 4 Pilate. 5. The Crosse. 6 His buriall.

So much concerning the Gospell of Mat­thew. Who this Matthew was before his conuersion, and how he was conuerted and called, looke chap, 9.

The Gospell of Saint Marke.

MArke, doth very briefly con­taine those thinges, which Matthew more at large de­scribeth. Which booke of the Gospell, may be deuided very conueniently into two principal parts. The first part, is from the first vnto the 10. chap. wherin are described all those things which Iesus spake and wrought in Galilie.

The latter part, from the 10. chap, vnto the end, describeth all thinges which hee taught, wrought, and suffered in Iudea. In deuiding the rest, there is no hardnesse or difficulty, if they be compared with ye gos­pell of Matthew.

The gospel of Saint Luke.

LVke, who was the vnsepara­ble companion of Paule, like as Marke was of Peter, which some men say, is not onelye more plentifull the Marke, but then Mathew too: aswel in the Gospel as in the actes of the Apostles.

Thers are 24. Chapters, which are thus to be discerned.

FRom the first vnto the fourth chap. hee annexeth the conception and natiuity of Iohn Baptist, and also of Christ himselfe: af­terwards the preaching and imprisonment of Iohn, the baptisme and genealogye of Christ.

From the fourth vnto the tenth, after the historie of the tentations of Christ, he expoundeth the doctrine and miracles of that which Christe wrought in Galilee: that is to saye, in Nazareth, in Caperna­um, at the poole of Genazereth, and in o [...]her places of Galilee, disputing with the phatisees concerninge the Sabbaoth, [Page]instructing the Apostles and people, hea­ling the Centurions seruaunt, and raising the Widowes sonne. After that, how hee commended Iohn Baptist before the peo­ple: yea, and the woman that sinned, be­fore Simeon the Pharisie. How he did ex­pound the parable of the Sower, and also healed one that had the Deuill. How hee staied the womans issue of bloud, & raised vp Iairius the ruler of the sinagogs daugh­ter. Last of all, how that when his disciples being instructed, sent, and returned. And after his transfiguration in the mount, and left Galely.

From the 10. vnto the 20. is described, that which Christ taught and wrought in the way towardes Ierusalem. Hee taught either plainly, or in Parables.

Plunely or simply.
  • 1 He Instructeth the 70. Disciples.
  • 2 He Obraids cities for incredulity.
  • 3 He Giues thankes to his Father.
  • 4 He Admonisheth the Lawyer.
  • 5 He cōmends Ma. ye sister of Martha
  • 6 He Teacheth his disciples to pray.
  • 7 He Chideth the Pharisies.
  • 8 He Warnes his Disciples.
  • 9 He Threatneth the impenitent.
  • [Page]10 He sharply reprous the couetous­nesse of the pharisies.
  • 11 He reproues most sharply Herod!
  • 12 He Foretels of offences.
  • 13 He Foreshewes the last day.
  • 14 He Cals children vnto him.
  • 15 He Recites the commandementes of the second table.
  • 16 He Warnes the rich.
  • 17 He Foretels his owne passion.
  • 18 He Conuertes Zacheus.
In Parables.
  • 1 of Him that was left halfe dead.
  • 2 of Him that lent his frend y loaues.
  • 3 The Strong man armed.
  • 4 The Signe of the Prophet Ionas.
  • 5 The Candle that was lighted.
  • 6 The Rich Glutton.
  • 7 The Faithful & vnfaithful seruant.
  • 8 The Figge tree.
  • 9 The Grain of mustard seed.
  • 10 The Leauen.
  • 11 The Narrow gate.
  • 12 The First and last place.
  • 13 The Lords supper.
  • [Page]14 The Building of the tower.
  • 15 The Hundred sheep.
  • 16 The Hundred grotes.
  • 17 The Prodigall sonne.
  • 18 The Wicked steward.
  • 19 The place of Diues and Lazarus.
  • 20 The Seruant plowing.
  • 21 The Of the cruel Iudge.
  • 22 The Pharisie and the publican.
  • 23 The Ten pounds or ten talents.
The Histories and Myracles which he wrought are these.
  • 1 He Threw out a dumbe diuel.
  • 2 He Made straight a woman bowed togither.
  • 3 He healed a man sick of the dropsy
  • 4 He Healed x. Leapers.
  • 5 He Restored the blind to his sight.
  • 6 He sitteth vpon an asse.
  • 7 He wept ouer Ierusalem.
  • 8 He hee cast out the buyers and sel­lers out of the temple.

From the 20. vnto the 22. those thinges are described which Christ taught in the Temple of Ierusalem, and disputed with [Page]the Pharisies, and afterwardes reasoned with his disciples of those thinges, siuing ouer against Ierusalem.

He brought in against the Pharisies.

  • 1 The Question concerning the bap­tisme of Iohn Baptist.
  • 2 The parable concerning ye Vincyard
  • 3 The Prophesie concerning the Cor­ner stone.
  • 4 The Tribute which was to be giuen to Cesar.
  • 5 The Answere to the Saduces Argu­ment.
  • 6 The Proposition concerning Christ the sonne of Dauid.
  • 7 The Almes deedes of the widow.
He reasoned with his Disciples.
  • 1 Concerning the Building of the Temple.
  • 2 Concerning the False, prophets in the church.
  • 3 Concerning the Persecution of the church.
  • 4 Concerning the Last day or second comming of Christ:
  • 5 Concerning the auoidance of drunkennes & riot

From the 22. vnto the last chapter, is [Page]described the history of the passion, suffe­rance, and death of Christ, howe after his supper and talke had with the disciples, he is first betraied of his owne disciple. Se­condly, taken of the Iewes. Thirdly, cru­cified of the gentiles.

In the last chapter, is described and set downe the histories, first of Christs resur­rection, then his appearance, and lastly his ascention, Besides that moste excellent place concerning the Doctrine of repen­tance and remission of sinnes, preached a­mong all the gentiles.

The Gospell of Iohn.

IOhn hath his name of grace or fauor, because he is great­ly beloued of Christ. He wrot his Gospel after the Euange­lists, and he was very serious & diligent about the doctrine of Christ: besides a fewe miracles which were not written by other of the Euangelistes: and as he liued on the earth longer then all the Apostles, euen so he sawe many heresies sprung vp against the deuinity of Christ, whence as hauing occasion, he wrote first [Page]of all as concerning the deuinity and hu­manity of Christ: afterwardes hee goeth forwarde to speake of the conuersation of the doctrine, and miracles of Christ, & last of all he addeth the history of the passion, resurrection and appearances of Christ.

The Gospell of Saint Iohn is deuided principally into foure parts, ac­cording to the iournies of Christ: for Christ went foure times into Ieru­salem in the time of Easter.

THe first iourny is, after the doctrine of the diuinity & humanity of Chr: after the testimony of Iohn Baptist concerning Christ, after the calling of the Apostles. And farther after the mi­racle in the supper at Galilee: all which things doe last vnto the fift chap, in which Christ comming to Ierusalē, first he threwe 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 [Page]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 whē [...]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 [Page]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 ye 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 [Page]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 disturbāce 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 [Page]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 disputatiōs, 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 [Page]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 ye Apostles, their imprisonmēts, 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 ye 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, [Page]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. chap, vnto the ende, are described the peregrmations, nauigations, places of any stay or abode, sermons, My­racles, disputations, imprisonments, stripes of S. Paule, from the day in which the ho­ly Ghost sayd, Separate for me Paule and Barrabas, to the worke which I haue called them. Vntil he came to dwel two yeares in a hired house with the souldier that was his keeper. In the meane time he faithful­ly taught both by sea and land.

  • 1 The people of Pathmos chap. 13.
  • 2 The people of Antioch. chap. 13.
  • 3 The people of Iconium. chap. 13.
  • 4 The people of Listra. chap. 14.
  • 5 The people of Ierusalem 15, & 16
  • 6 The people of Philippi. 15, & 16
  • 7 The people of Thessalo. 15, & 16
  • 8 The people of Berea. 17.
  • 9 The people of Athens. 19.
  • 10 The people of Corinth. 19.
  • 11 The people of Ephesus. 19.
  • [Page]12 Trans. Miletam Tyre. Cesaria. cha. 20. cha. 21
  • 13 Trans. Miletam Tyre. Cesaria. cha. 20. cha. 21
  • 14 Trans. Miletam Tyre. Cesaria. cha. 20. cha. 21
  • 15 Trans. Miletam Tyre. Cesaria. cha. 20. cha. 21

At length being wickedly handled, im­prisoned and very often presented for the space of a whole yeare and more at Ieru­salem and Cesarea, with his accusers the Iewes, vntil he was compelled to appeale vnto Cesar, from chap. 20, vnto 28.

Last of all, Luke doeth descry the Naui­gations of Saint Paule, after he appealed to Cesar, to goe from Iudea toward [...] Rome: and the testimony of Paule at Rōme, con­cerning Christ: as you may read in the two last chapters. Al which testimony, in this most excellent booke, seemeth plainely to tend to this: that we may obtaine remission of sinnes and eternall life, by saith onely in Christ Iesus.

The epistle of Saint Paule and the rest.

THe Epistles of the apostles, as we haue spoken of before are as it were seales and sub­scriptions: euen so are theyr testimonies and illustrations [Page]which are written by the Euangelistes, as for example: I Paule doe thus subscribe to the Gospell of Matthew, I Peter doe thus subscribe.

The Epistle to the Romans.

THIS Epistle is a method of holy scripture, hee briefely comprehends those thinges which do appertain to chri­stian religion. To maye ve­ry well bee deuided into foure principall partes.

From the beginning vnto the fift chap­ter, he puts two propositions, and he de­fendes both the one and the other, with strong euidence and arguments.

The one proposition is legal: to weet, al men are sinners, this he proueth, shew­ing that all gentiles are sinners in the first chapter, and afterwards that the Iewes are sinners in the second chapter: last of all he infers that all men are sinners in the thirde chapter.

The other proposition is Euangelicall, [Page]to weet, that men are iustified freely tho­rough the grace of God by the redempti­on which is in Christ Iesus. He proues by many argumentes that this Iustification is by faith chapter 4 first, from the example of Abraham, secondly from the definition of iustification, thirdly by the order of the cause and the effect, the 4. by the cause of the promise.

From the fift chapter vnto the ninth, he deuideth both propositions into their parts and disputeth seuerally of them. In the first what sinne is, what the lawe is, what grace is: and by the way he showeth that grace in and thorough Christ had more force & effect then sinne in and thorough Adam, and her condemneth them that thinke sin to increase through the proaching, of grace shewing to the contrarie that no condem­nation is to them that are grafted in christ, who walk-not after the flesh, where hee bringeth chapter 8. for the afflicted and such as liue vnder the crosse frō that place, the afflicted of this life are not woorthye &c. vnto the ende of the Chapter 8. excel­lent consolations.

  • 1 Concerning the Manifestation of glory to come.
  • 2 Concerning the Like suffering of al creature, with vs.
  • 3 Concerning the Sighing of all the ministers of ye word.
  • 4 Concerning the Hope of eternall life.
  • 5 Concerning the Person of the holy ghost.
  • 6 Concerning the Doctrine of predestination.
  • 7 Concerning the Person of God the father.
  • 8 Concerning the Person of the sonne.

From the 9. chap. vnto the 12. he hand­leth the place of predestination, repeating the question that was put in the beginning of the thirde chapter: that is to wit: what if certaine of them haue not beleeued; shall their vnbeleefe make the faith of GOD of none effect? God forbid, whence as hauing occasion he first of all disputes of election, that we may know to whom this grace do­eth appertaine, and that also in the 9. cha. And after that in the 10. chap. he defines and expoundes the righteousnesse of fayth. Last of all, he teacheth that no mā ought to take offence at the name of Predestina­tion, that they are alwaies deceiued, that letting passe iustification by faith: seeke to begin their saluation from predestination.

From the 12. chap. vnto the end of the [Page]Epistle, he sets downe certaine admoni­tions concerning good works. First, ge­nerally towards euery mans neighbour, where he sets downe the endes of good workes: as are the workes of confession, vocation, loue: afterwards, towards ma­gistrates or superious, chap. 13. Last of all, towards inferiors; that is to say, the weake, chap, 14, 15.

The last chapter containes salutati­ons, or vowes and Euangelical sermons. And salutation is not to be thought the least duty of humanity.

The first Epistle to the Corinthians.

HOw long Paule did remain at Corinth: what he didde there, &c. looke Act. cha. 18, Paule doth most sharply rebuke the Corinthians in this Epistle, whom he knew to be at­tainted with many vices. It therfore most chiefly appertames to the lawe: for it is a reprehending or rebuking epistle, com­manding the Corinthians to decline from euil, and do good.

Directly against

  • 1 Sectaries, chap. 1, 2, 3, 4.
  • 2 Incestious persons.
  • 3 Fomicators. 6.
  • 4 Adulterers. 7
  • 5 cōtentious persons. 8, 9, 10, 11
  • 6 contēners of ye weak. 8, 12, 13
  • 7 The proud, 14.
  • 8 Arrogant persons. 15.
  • 9 Them that deny the resurrec­tion from the dead. 16.
  • 10 Couetous persons.
It is deuided very conueniently into fiue principall parts.

From the beginning vnto the 5. chap he laboureth in the first table of the commandements, condemning the wisdome of the world, as thinges pern [...]ious and hurtful to the saluation of mankind: for it breeds sectes and schismes in Christian religion: and the contempt of the Mini­sters of the Gospell for their pride whoe are pussed vp with mans wisedome.

From the 5. chap. vnto the 8 hee pas­seth to the second table, and pursues cer­taine [Page]vices. First of al, hee commandes the incestuous man to be excomunicated and to be auoided.

After that, he reprehends wronges, contentions, and heresies: shewing that iniuries are to be suffered, or to be arbi­trated: rather then to bee adiudged by vnrighteous Iudges. By and by, he num­breth heapes of vices, and particularlye inueighes against the filthy affections of lust, highly commending mariage, chirst life, and virginity.

From the 8. vnto the 12. he repre­hends the abuse of Christian liberty, and warneth that the weake are to bee for­borne, rather then be an offence one to another: chiefly in outward things: As in meates, drinkes, and apparell, and the communion of the sacrament. At some­tunes bringing himselfe for example, & at other times bringing moste horrible and fearefull examples out of the olde Testament.

From the 12. vnto the 15. he first re­peateth the excelent guiftes of God, in which the Ministrie of the worde is pre­sented vnto the glory of God, after that [Page]he seteth before their eyes, the duties of Charitie. Last of all he so comendes the Ministerie of the worde and preaching, that he feareth not to preferre the same before all the Sermons and readinges of the Scripture.

From the 15. vnto the end, he shewes most euidentlye and plainely the re­surrection of the dead, by the example of Christ: and after that he shewes ye clear­nes of their bodies in eternall life; to be diuers by many similitudes, adioyning the maner of rising; the victorie of the Godly, Death being swallowed vp.

Last of all besides that, he speaketh ve­ry familiarly in the last chapter, concer­ning the helpinges and collections for the Saintes, hee adioyning a finall con­clusion, with a horible threatening that hee which loueth not Iesus Christ our Lord God, let him be accursed and con­demned to eternall death.

The latter Epistle to the Corinthians.

THis Epistle doth differ from the first, as oyle from wine, or the Gospell frō the Law: for in the 2. Epistle Paul com­forteth [Page]the Corinthians, & sheweth him selfe very kinde towardes them, & doth bid that the excommunicated man may be receiued into fauour.

This Epistle doth consist of fiue thinges.
  • 1 Consolations. 1, 2, 3, 4.
  • 2 Commendations. 5.
  • 3 Exhortations. 6, 7.
  • 4 Inuectiues, 8, 9.
  • 5 Comminations, 10, 11.

From the beginning vnto the 6. chap, are commendatiōs. First, whē he shews his loue towards the Corinthians, and whatsoeuer he preached, whatsoeuer he did and suffered, was to their profit. The he commends the ministery of the Gos­pell, and as a doctrine most necessary, & worthier then the ministery of the Law; That it is increased also in the beleuers, and bred hope in them of eternal glory, thorow affliction.

From the 6. vnto the 10. are exhor­tations. First, he exhorts them, that they do adorne the worde of GOD with the workes of patience. And afterwardes, [Page]that they do giue their alines to ye poore saintes at Ierusalem.

From the 10. vnto the end, there are Inuections and comminations. First, he inueyeth against false Apostles, he very confidently laboureth against them, and doth glory in the Lord, after this maner

  • 1 of outward things, and of other mens affaires.
  • 2 of his own sufferings in ye body
  • 3 of his owne passions in the soul for the Church.
  • 4 of Flying and escaping.
  • 5 of Visions, reuealations, & ten­tations.
  • 6 of his fidelity in the ministerie of the worde amongst the Corinthians.
  • 7 of his desire to secure the Corinthians.
  • 8 of his redinesse.
  • 9 of his will to die for the Corin­thians.
  • 10 of the iustification of a good conscience, for that hee did not hurt the Corin­thians.

Afterwardes, hee shewes by manye reasons, that Paule himselfe alone, labo­red more in the ministery of the worde, and suffered more, then all amongst the false apostles of the Corinthians: to wit, in labours, in imprisonments, in stripes, &c. chap. 11.

Lastly, he threatneth the Corinthians in the last chapter, who woulde not re­pent (as Augustine saith) He writes that hee will come as a iudge, to the intent that he do not find whom to condemn.

Furthermore he saith that hee prayde for the Corinthians, that they doe no e­uill: whence Augustine saith, it doeth appeare that God doth correct the will of man: and doth guide it, that he may do good workes, Psal. 63. The waies of man are directed by the Lord.

The Epistle of Paule to the Galathians.

THis Epistle comes neer to that Epistle which Paule wrote to the Romanes, as concerning christian Do­ctrine. Paule defends the article of Iustification against false Apostles, and confirmes the righteousnes of faith: that a man is not iustified by the workes of the Law, but only by faith in Iesus Christ. And although there are two principal partes of this epistle: the one, of the righteousnesse of faith, vnto the 5. chap, The other, of the fruites of faith or of good workes, vnto the ende. Notwithstanding, sithence there are six chapters, they may be considered, twoe and two togither.

Paule in the first and second chapter, doth extol and commend his vocation, that he teacheth the churches by Diuine authority, and not by humane: and that he proues to be true by many argumēts: that is to wit,

  • 1 That he Went into Arabia, straight vp on his conuersion.
  • 2 That he Came into Ierusalem, only to see Peter.
  • 3 That he Went into the parts of Cilicia and Syria.
  • 4 That he Circumcised Titus at Ierusa­lem.
  • 5 That he Receiued nothing from the great Apostles.
  • 6 That he Reproued Peter.

Afterwardes hauing put this princi­pall proposition in the end of the second chapter: to wit, that a man is not iustifi­ed by the workes of the Lawe, but by faith in Christ. He goes forward to proue the same in the third and fourth chapter. First, by scriptures. Secondly, by exam­ples. Thirdly, by similitudes of Scrip­ture, out of Genesis, Leuiticus, Deute­ronomy, and Abacuc. There are three similitudes besides allegories. Therefore we are not iustified by the workes of the Law, but by faith in Christ.

The summe or effect of the argumentes with Christ.

  • 1 That He is not the minister of sin.
  • 2 That He deliuered himself to deth.
  • 3 That He died not in vaine.
  • 4 That The holy ghost is giuen tho­rough faith.
  • 5 That Abram is iustified by faith.
  • 6 That They that iustifie themselues are vnder the cursse.
  • 7 That The iust shall liue by his faith.
  • 8 That Christ was made a cursse for vs.
  • 9 That Righteousnesse was before the law.
  • 10 That Inheritance comes by pro­mise,

Last of all, hee teacheth in the fifte and sixt chapter (a conclusion beeing made concerning the place of iustifica­tion) the fruites of Faith, inforcing the commandementes concerning good workes and manners, that the beleuers should walke according to charitye, and should maintaine their liberty in Christ: [Page]and yet after that sort as not abusing the same. That Paule was amongest the Galath. See Act. 18.

The Epistle to the Ephesians.

THe Epistle to the Ephesi­ans is the amplification of the place of Iustification and reconciliation: and the admyrable and profounde commendation of the Gospell: and also a long rehearsal of Gods benefites in the cause of our saluation.

It is deuided into two principall partes: to wit, the tree, and the fruit of the tree: that is to say: into doctrine of the righteousnesse of faith and of good workes.

The some of the first part, that dooth respect Faith, consisteth in these benefits of God giuen vnto vs through Christe. As are

  • 1 Spirituall blessing.
  • 2 Election.
  • 3 Predestination,
  • [Page]4 Adoption.
  • 5 Good will.
  • 6 Glorious grace.
  • 7 Redemption.
  • 8 The remission of sinnes.
  • 9 Vocation.
  • 10 The gospel of saluation.
  • 11 The spirit of promise.
  • 12 Faith.
  • 13 Loue.
  • 14 The spirit of wisedome.
  • 15 The knowledge of vocation.
  • 16 The knowledge of gods power.
  • 17 Viuification.
  • 18 The calling of the Gentiles.
  • 19 The passion of Christ.
  • 20 The preaching of peace.
  • 21 The church gathered out of ye gentiles.
  • 22 The minister of ye word.
  • 23 The loue of Christ.
  • 24 The fulnesse of God.

This is the true and perfect treasure of Christians, gathered by the breadth, length, heigth and depth of the loue of Christ.

The last part from the 4. chap, vnto the end of the Epistle, consisteth in these [Page]fruites of faith, which are,

  • 1 Humility.
  • 2 Lenity.
  • 3 Patience.
  • 4 Charity towardes our neighbours in all good guifts.
  • 5 Newnesse of life.
  • 6 Truth.
  • 7 Righteousnesse.
  • 8 Benignity.
  • 9 Mercy.
  • 10 Chastity with cōtrary vices which a christian ought to auoid.

Afterwards, giuing of thankes, with the information of euery mans estate, & with a description of a christian souldi­our that must fight against spiritual wic­kednesse, through his whole life. Whose loynes must be girded with the gyrdle of truth: fenced with the brest place of righteousnesse, and feet, shod with the prepa­ration of the Gospell of peace [...] their hands hauing the shielde of faith: theyr heades hauing on the helmet of saluati­on, and on their side the sword of the spi­rit, and let his arrowes bee, first prayer, 2 obsecration. 3 Deprecation. 4 Care­fulnesse. 5. Watchfulnes.

The Epistle to the Philippians.

THE Epistle to the Phi­lippians, written at Rome by Paul being in bondes, although it doth not con­taine the whole disputa­tion as is in the Epistle to the Romanes and Galathians: yet it is an excellent hor­ritory Epistle to constancy that the god­ly may goe forwarde constantly in the righteousnesse of faith. Farthermore concerning this Epistle, looke for Actes 16.

Although Saint Paul first of al giues thankes, 2. prayeth, 3. admonisheth, 4. praiseth, 5. comforteth, 6. calleth death aduantage, 7. desireth to be dissolued, 8. exceedingly reioiceth for that he was neare to be offered, 9. contendeth euen to the eude, 10. boasteth that our Cit­ty is in heauen, 11. looketh for the sa [...] ­our to come from thence. Notwithst [...]n­ding as there are foure chapters, e [...]en so he handleth foure things most chief­ly, [Page]euery one seuerally in a chapter by it selfe.

In the first Chapter after saluation & entrance, he setteth himselfe for exam­ple, and exhortes them to haue patience in afflictions, shewing that the afflicti­ons of the godly doe happen vnto them for their good.

In the second Chapter, he exhorteth them to concorde and vnity, least they should do any thing through contempt, but that they shoulde serue one ano­ther thorough humilitye, after the ex­ample of Christe who humbleth him­selfe &c. Farthermore he commendes Timothye vnto them and Epaphraditus, faithfull ministers of Gods word.

In the third, he exhorteth them that they auoide false teachers of circumcisi­on, or mans merites, and that they doe followe onely that doctrine which is concerning the righteousnesse of faith in CHRIST, againe hee putteth him­selfe for an example for them to fol­lowe.

In the fourth, he exhorteth them that they doe consist, rem [...]ine and continue [Page]in the same certaine, godly and firme do­ctrine, receiued with ioy and peace. Furthermore, he giues thanks vnto them for theyr guifts faithfully sent, according to the rule of his ministery in the worde of God.

The Epistle to the Collossians.

THis Epistle is almoste the same with the Epistle to ye Ephesians, but it is shorter. And as the Epistle to the Galathians, is a method of the Epistle to the Romans: euen so, this Epistle is a method of the Epistle to the Ephesians, or a certaine compendious order.

The summe of this Epistle is that no­thing is so contrary to faith and our sal­uation, as when we begin to value, weigh or prize, by mans reason, those thinges which are Gods.

It is deuided into two principall partes, euen as the Epistle to the Romans, Ga­lathians; and Ephesians: to wit, into the tree and the fruit, or into doctrine of faith and Charity.

The first 2. chap: conteyneth not only that the wisdome to know Christe is the difinition of the Gospell and of faith: to wit, that hee is our Lord, our redeemer, our God and reconciliator: but also set­ting downe a graue exhortation to this doctrine of the Gospell, and a deho [...]ta­tion from false doctrine, which he pur­sueth most sharpely; setting forth like a true Prophet, the Pope and his Munkes in their religion concerning Angels and such like, against whose traditions he op­poseth onely Christ the conqueror and triumpher ouer death, sinne, and the Deuill.

The other two chapters containe Ad­monitions concerning the maners of Christians, that they liue a life worthie their profession, that they putting off the olde man, may put on the new, by chari­tie, and the obseruation of Gods word: and they conteyne informations of euery thing in housholde matters, and of per­sons in familiar maner, in which hee re­quireth obedience of women, of Chil­dren, and of seruants, and Loue, Gentle­nes, and Iustice of youngmen, of oldmen [Page]and of gouernours. Lastly, the studdie of praying, and certaine familiar thinges: as commendations, salutations, & singu­lar precepts of Paule, according to his fashion.

The first Epistle to the Thessalonians.

AS in the Actes chap. 17. the diligence of the Thessaloni­ans is commended, in the searching of the scriptures: euen so, Paule in this Epi­stle, doth commend their faith and constancy, and doth exhort them to perse­uerance.

It is diuided into two principal partes.

In the first three chapters, he is busi­ed in a certaine continuall narration: in which he doth not onely commend the Thessalonians. First, for the receiuing of the Gospel. Secondly, for the constan­cy of Faith. Thirdly, for their patience in persecution. Fourthly, for the exam­ple of Imitation. 5 For the publishing of Gods word. 6 For the celebration of [Page]Faith: but also he remembreth or repeateth his labours, studies, perils, striuings, conuersations, desire or longing, care­fulnesse, prayers to them, for example of perseuerance. In summe, hee reciteth how he behaued himselfe towards them and what hee didde abide and suffer for their example.

In the two other chapters, he first of all, dehortes them from vice, and doeth exhort them vnto the exercise of good workes. Afterwardes, he confirms them concerning the resurrection: laying thē downe foure arguments. First, of death, that it is a sleep, 2 of the resurrection of Christ. 3 the order of the resurrection. Fourthly, the life euerlasting. By which argumentes, they may comfort them­selues. Last of al, he speakes of the so­daine comming of the last day: in which he exhorteth them to watch: adding in the ende, an heape of good workes, and of good orders, by the which a christian life is gouerned.

The last Epistle to the Thessalonians.

THis second Epistle is a correction of the sentence or meaning of the first Epistle, concerning ye last day: that is to say, we that liue and remaine &c. Likewise the day of the Lord is like a theese &c. the Thessaloniōs were ter­rified with these wordes of Saint. Paul, whence they gathered, that the last day should be in their [...]ime or age. Therfore Saint Paul correcteth himselfe, and de­nieth the last day to be at the dores, or at hand, prophecying concerning the king dome of Antichrist, and of his horrible f [...]lling from the Gospell, going before the day of Iudgment: what Paul respec­ted in this prophesie, and what hee did forsee in spirit for to come, as in the first of [...]imothie 4. or from the effect and e­uent of the latter, seeing it is a manifest matter, all the saithfull doe knowe that he prophecied of the Pope of Rome.

In the first chapt. Paul commendes in the Thessalonians, 1 Faith. 2. Loue, 3. [Page]perseuerance in the Crosse, shewing a difference betwixte the rewarde of the Godly, and the paines of the wicked: & that the wicked so soone as they giue o­uer their impietie, and persecuting of the godlye: that they goe forwarde con­stantly, and so runne that they may re­ceiue their rewarde 1. Corinth. 9.

In the 2. chap. is interpreted, the sen­tence or meaning of the first epistle, con­cerning the last day by the prophesie of the desolation of the Romane empire together: and of the kingdome of Anti­christ, that he should reigne in ye church before the last day of Iudgment, & also should bring to passe, that his comman­demēts, should be kept aboue or before Gods commaundements: by whose ty­ranie men being oppressed, shoulde fall from the saith, & giue themselues ouer to mans traditions.

Furthermore, vnto the ende of the pro­phesie, he reioyceth as well for the eter­nall election, as the vocation of the The­salonians in Christ: and by the way, hee commendes his owne offi [...]e vnto them.

In the thirde chapter, he apointeth cer­taine [Page]admonitions: chiefly against ani­dle life: that men should not learn to do ill, as they that by doing nothing: but that euery man should eate his bread in the sweat of his browes. In the ende, he puts the finall cause togither: and the manner of exhorting, that the excommunicated person may be shamed, when he s [...]es himselfe shunned of all men. For he may learne to acknowledge his fault, and in the meane time, he bee corrected as a brother, that by no meanes hee bee accounted as an enemy.

The first Epistle to Tymothy.

THis first Epistle to Tymo­thy, although it preacheth to all men: yet notwith­standing, it must be moste familiarly knowne to the ministers of the gospel.

For Tymothy was a bishop & a faith full minister of Gods word. For Paule, after he had circumcised him and called [Page]him to the ministery of the worde. He had him sometimes as his companion: sometimes as his messenger in his apostolicall office, vntil he was placed ruler o­uer the churches of the Ephesians in the word of God. Therefore, Paule did in­struct him, being yet a young manne in those thinges which did truely and pro­perly appertain to the office of a bishop, and wisheth particularlye vnto him, be­sides grace and peace, mercy also: as bi­shops and pastour [...] haue neede of more comfort then other; in that they suffer beyond all others. Therefore, let the faithful preachers of the worde esteeme of this epistle, as most especiallye vnto them.

There are sixe chapters in this booke, which are thus to be discerned.

In the first chap, after Paule had de­tested fables and wicked doctrine: hee shewes or deliuereth a breefe rule, for the vse and effect of the Law and of the Gospell; setting himselfe for an exam­ple, that he might warne and admonish [Page]Tymothy concerning the sum of chri­stian doctrine, which a Byshop ought to professe.

In the second chapter, he willeth chie­fly that men, and specially women, bee warned by Timothy. In which worde [Men] hee comprehendeth the whole house, that they doe pray for all men in general: for the Magistrate more parti­cularly, whom God saith, He would all men to be saued by christ the mediator. Last of all, that they do pray in al places, or wheresoeuer the place or occasion of praier shall be. And that women doe adorne and decke themselues, not with sumptuous and gorgeous apparell, with precious stones or with golde, but with vertue and good works, that the habite may testifie the integrity and shamefast­nesse of their life. And afterwardes hee takes away from them the office of tea­ching and authority ouer the husbands. Lastly, he commends their offices, and comforteth them.

In the third chapter, he shewes what kind of men the ministers of gods word ought to bee, and also their wiues. At [Page]somtimes approuing those things which ought to be: at other times disallowing of those things which ought not to bee. He requireth in a Bishop or Deacon, vnder which hee comprehendes the mini­sters of Gods word.

Besides integrity of life and Mariage.
  • 1 Sobriety.
  • 2 Modesty.
  • 3 Chastity.
  • 4 Hospitality.
  • 5 Dexterity in teaching.
  • 6 Equity.
  • 7 Houshold care.
  • 8 A good testimony.
And on the contrary he condemnes in them.
  • 1 Drunkennesse.
  • 2 Much babling.
  • 3 Desire of filthy lucre.
  • 4 Fighting or quarrelling.
  • 5 Couetousnesse.
  • 6 Pride.
In the Wiues of Ministers are required.
  • 1 Shamefastnesse towardes hir Hus­band.
  • 2 Taciturnity, towardes hir Neigh­bours.
  • 3 So briety, towardes her selfe.
  • 4 Piety, towardes God.

In the end of the chapter, he describs the guift of God: adioyning thereunto the ministery of the Gospell of Christ, according to his humanity.

In the fourth chapter, he warneth all godly men to beware of false doctrine, with their signes and markes: to wit for bidding mariage and meates, which like a prophet he foretels and appoints forth so liuely, as if he liued in the middest of popery. There are in Popery, first, the spirit of errour. Secondly, the doctrine of Deuils. Thirdly, hypocrisie. Fourth­ly, seared consciences. Fiftlye, forbid­ding mariage. Sixtly, forbidding meats.

On the contrary, Paule willeth Ty­mothie to exercise himselfe, and to per­forme [Page]his office diligently towardes his neighbour thorough the workes of god­linesse.

In the fift chapter, ch [...]efely he recko­neth three sortes of widdowes: the ritch hee would haue to gouerne their owne houses, the poore he would haue to bee nourished at the chardge of the Church, and the younger he would haue to ma­ry in the Lord: afterwardes he would that honour should be ministred and gi­uen to the ministers of the word of god. He warneth Tymothie of al things faith­fully.

In the sixt chapter, after the instructi­on of seruants, he concludeth the Epistle with a graue exhortation from false do­ctrine, and from couetousnesse, faithful­ly admonishing Tymothie that he do re­maine in the true doctrine and in true temperance, following godlinesse, faith, and charity: hee would haue ritch men to be forbidden of these three thinges. First pride. Secondly, confidence in rit­ches. Thirdly, abuse of ritches. And he would haue Tymothie to be a straunger from idle disputations.

The last Epistle to Tymothy.

PAule proceedes forwarde, euen out of the prison, to warne Tymothy that hee doe keepe the true & pute doctrine of the Gospell, with a good conscience, as it were a trea­sure of hie price, committed to his charge Furthermore, the Holy ghost preacheth by saint Paule: not onely to Tymothye, but to all the gouernors and teachers of the Church, who had receiued the true doctrine of the Gospell. Wherefore, this Epistle ought to be most deare & of ve­ry good account and speciall reckoning to the Ministers of the Gospell.

There are 4. chapters which are thus to be deuided.

In the first chapter, after gratulation, he warneth Tymothy, First, for the stir­ring vp of the grace of God. 2 That he be not ashamed of the gospell, & of the bondes of Paule. 3. To suffer affliction. 4 For the retaining of the forme of whol [Page]some doctrine, 5. to keepe that good which was committed vnto him, hee in­serteth also an excellent and most Euan­gelicall saying: He that hath sowed vs &c. which makes against Iustification by the works for the only grace of God: and also commending his office and the house of Onismus, against the falling a­way of the people of Asia from the gos­pell. In the 2. chapter, after the com­mendation of the doctrine, chiefely hee exhorteth him to suffer afflictions, brin­ging forth excellent arguments from the reward: then hee is exhorted from the contentions and vaine ianglings of men, shewing that it is no maruell, if the good and euill be together in the church, when as in a ritche mans house there are ves­sels appointed, some to honour, & some to dishonour.

Last of all in this chapter, is chiefelye handled that hee would haue him to de­uide rightly the word of trueth, least he should confound the lawe and the Gos­pell in the handling thereof. But to vrge the law against the euill, the wicked and obstinate that they may be deliuered to [Page]the magistrate to be punished, or to be excommunicated, and to comfort the afflicted and godly with the Gospell. In the end of the chapter, he sheweth that repentance is the gift of God.

In the the third chapter, to the first pe­rils: to weet, the falling away of the peo­ple of Asia, and of others from the gos­pell of Christ, he addeth another perill, and setteth foorth false teachers verye largely, whom he foretels that shoulde come in the latter daies: against whome he exhorteth Tymothie by his constancy he might be profitable also to all his po­sterity.

Furthermore, as in the former Epi­stle: euen so Paule in this place by the light of Gods spirit foreseeth the impie­ty of the Bishoppe of Rome, and those thinges which haue been done in Rome these 900. yeares. In the ende he com­mendeth the sacred scripture, then which commendation nothing can bee more excellently spoken.

From the fourth chapter, he conclu­deth ye Epistle by protestations, in which he doth most earnestly charge Tymothie [Page]to the worke of an Euangelist, shewing that the time of his dissolution was at hand, & that he had fought a good fight: then with some fewe pointes of curtesie he endeth the Epistle: he wrote this E­pistle out of doubt a little before his martyrdome.

The Epistle to Tytus.

ALbeit this Epistle is not such a method, as is the E­pistle to the Romans: yet notwithstanding it contai­neth the summe briefely of all christian religion, in which he first instructeth and informeth teachers: so that these three chapt, might be deuided according to three principall states: to weet, Religion, Pollicy, and Domesti­call gouernment or rule of an houshold. The last of which he placeth in the mid­dest, because for the preseruing thereof God ordained the other two. Very fitly was annexed to this information the place of Iustification: Againe and again, [Page]that to the same as to a marke all things might be directed, aymed, and refer­red.

In the first chapter, he discerneth Re­ligion, and as in the Epistle to Tymothy: euen so here hee describeth vnder the name of a Bishop, all the ministers of the Gospell, what manner of people they ought for to be in life & doctrine. Now for the faithfull themselues, at an other time by reason of false teachers, which he paintes out vnto the end of the chap­ter, he sets foorth to beholde their im­piety as it were in a glasse: in which our Papistes may the more rightly looke in­to themselues.

In the second chapter, he drawes a ta­ble as it were of household manners, and he reformeth the life of euery state con­cerning houshold affaires, where vnder the name of Young he admonisheth Ty­tus himselfe, that he should shewe him­selfe in all thinges an example of good workes: then he sheweth the reason: to weet, the appearaunce of the grace of God, in this: that CHRIST gaue himselfe for vs, that we should liue in [Page]him modestly, iustly and godly.

In the third chapter, he giues pre­ceptes concerning pollicy, and of obe­dience to be giuen towards magistrates. He teacheth, that all subiects are to bee warned by Titus, adding therunto great causes out of the Lawe and Gospell: to wit, that we are all debters to the same. Againe, bringing in that most excellent place of Iustification, wherein he takes away saluation by workes: and doth as­cribe it to the only mercy of God, tho­rough our mediatour Christ. Where he shewes very euidently, the forme & ma­ner of our redemption. That whosoe­uer coueteth to bee a new man, it is ne­cessarie for him to beleeue, and to bee baptized. In the end, he dehorts to good workes, and to auoide foolish and here­tical questions.

The Epistle of Paule to Philemon.

THis Epistle, shewes the wonderfull loue of Paule towardes his neigh­bour, in this, that he studied to re­concile [Page] Onisemus to his maister Phyle­mon, with great humility of minde: and with sweet wordes; first, he commends Philemons faith and charity. Afterwards he puts forth his petition for Onesimus, being conuerted to the faith. Last of al, with sweete affections, hee takes vppon himselfe the faulte of Onisemus, & do­eth reconcile him to his maister, not now as a seruant, but as a deare beloued bro­ther in Christ: a great example of chari­ty, and study of concord in Paule.

The Epistle to the Hebrues.

ALthough it bee doubtfull whether this bee the Epi­stle of saint Paule, because of some places in the 9, 10 and 12, chapters. Out of the which it is prooued by some, that it was not Paule that wrote it. Yes, neuer thelesse, the Epistle hath the authoritye of the holye Ghost, as appeares by the scope therof. He deliuers plainly christ to be true God and true manne, yea our onely s [...]our and redeemer: and the [Page]greater part of the Epistle stands on comparison, by which it conuinceth ye Lord of all, namely Christ, the naturall and e­uerlasting sonne of God.

He compares Christ,

  • 1 with the Angels, chap. 1, 2.
  • 2 with the Moses, chap. 3 and 4.
  • 3 with the Aron, chap. 5.
  • 4 with the Melchisedeth. chap. 6 and 7.
  • 5 with the Sacrifices of the law. 8.9, 10.

It hath 13. chapters, which for the better declaration of them, though not altogither exactly, may be thus deuided.

In the first two chapters, after his en­trance, wherein he briefly describeth the diuinity and humanitye of Christ) and shewes him to be much more excellent then the Angels, by nine argumentes: in which he preached Christ to be God, & the euerlasting Creator; and preferring his Gospell before the preaching of the Law, moke away the obiections that are made. This is the principall propositi­on of this Epistle: and all tend vnto this end that the Iewes (to whom he writes) leaning Iudaisme, should put their hope assuredly in Christ.

In the third and fourth chapters, hee preacheth Christ to be much more excel lent than Moses, by making comparison. By and by, he applyeth the time of the Gospell vnto that which is in the ninth Psalme, called to day: with an horrible threatning, by their example, whoe for their incredulity perished in the wilder­nesse, being shut out from the rest, in the land of Canaan.

In the fift, sixt and seuenth, he begins to describe Christ to be a priest, by comparing him with Aron and with Mel­chisedech. In the ende of the fift chapter, for the slothfulnesse and dulnesse of the Iewes a dangerous dissession, whose de­scription he seemeth willingly to passe.

In the sixt chapter, it seemeth that a place of repentance is denied to an offender, to strike a terror into the obstinate. In the seuenth chapter, he describeth & commendeth Melchisedech, in which he extolleth the priesthood of Christ.

In the eight, nine, and ten, he shewes by many graue arguments, Christ to be the onely priest, and the onely sacrifice for our sinnes: which he prefers before al [Page]Legal sacrifices, calling it the newe Te­stament, out of the 13. chapter of Iere­my. Afterwardes, he reckoneth ye part [...] of the Tabernacle, chapter 9. that is to wit: The gate or portch: the holy place, and the holy of holiest, with their signifi­cations. In which figures, he applies the bloud of Christ, purifying the conscien­ces. He cals Christ the Mediator of the New testament: signifieng the bloud of Christ to be powred out in the new Te­stament, for the remission of sinnes. Last of all, by repetition hee amplifyeth the same: that is to wit, The sacrifices of Christe, with the sacrifices Leuiticall, Psal. 39, and 31. chapt, At length, hee concludes this whole place by an exhor­tation, to settle confidence in the bloud of Christe, and performes the duties of mutuall loue by good workes, making preparation to the chap. following.

In the 11, 12, and 13, he commendes by examples the faith of the Patriarkes, and of other saintes of the old testamant. Then hee ioyneth an exhortation for the fruits of Faith, patience, discipline, peace sanctification, true repentance, obediēce [Page]towards the word of the Gospel, not on­ly bringing the example of Christ, but also threateninges out of the olde Testa­ment. In the last chap, he reckoneth a heape of good workes, with an exhorta­tion to auoide false doctrine, and with an exhortation to confesse the true doc­trine of Iesus Christ, & to giue thankes.

The Epistle of Iames.

SOme men thinke that this Epistle is not written by Iames the Apostle, which was slaine by Herod: not onely because of that place cited out of Genesis, concerning Abra­ham, for the Iustification of works; con­trary to the analogie of Faith: but also, for other places, taken out of the epistle of Peter and Paule, and of this Epistle, mixed heere and there. It is not a me­thodical epistle, as other saye: neyther doth it containe one certaine matter: but as a man may say; dissolued or vnloyn­ted [Page]scopes: that is to say; Sentences not agreeing in order amongst themselues. And the summe is, that hee vrgeth the Law and good workes, against secure & carelesse men, and boasters of faith with our good workes.

There are fiue chapters, which are thus to be discerned.

In the first chapt, he proponeth parci­cularly these 8. sentences.

  • 1 Patience is to be shewed in aduersi­ty.
  • 2 Diuine wisedome to bee desired of God.
  • 3 Wee muste beleeue without waue­ring.
  • 4 We must vse riches rightly.
  • 5 And suffer tentations which do rise from concupiscence.
  • 6 To heare the heauenlye worde dili­gently.
  • 7 And do good workes, being the ef­fect of the word.
  • 8 To liue in true religion.

In the second chapter, he handleth onely two thinges: the one, that poore Christians be not contemned, seeing that faith in Iesus Christ dooth not suffer the exception of persons: the other, concer­ning good workes; by the which faith towards God and our neighbour is she­wed, as this place is a collation betwixt man and man; not betwixt God & man, where faith only iustifieth: whe he faith; shew me thy faith by thy works.

If any do not thus vnderstand Iames. but wil wrest this his sentence to Iustifi­cation, which auailes before God; hee takes away the analogye of faith. And the Epistle of Paule to the Romanes, which seeing it is absurd, the sentence of Iames may admit a profitable interpre­tation, and the analogie of Faith. Other­wise, places or examples out of Genesis, or of the booke of Ioshua, concerning iu­stification, might bee cited directly a­gainst natural sence of scripture, concer­ning Iustification.

In the thirde chapter, are also twoe places wel handled: of the which, one is the restraint of the toung, that he teach [Page]not false doctrine: which is to arrogate and vsurpe to himselfe magistracye in the holy scriptures, aboue the holy ghost the true teacher and maister, whose dis­ciples are all true teachers in the church. The other place, is concerning the diuine wisdome which is in the doctrine, Lawe and Gospel, the very light of faith in our mindes, and the beginner of obedience, agreeing with the law of god, according to this saying: Thy worde is a lanterne vnto my feet.

In the fourth chapter, there are fore­warninges, concerning vertues in euery commandement of the Tables, as in one knot or heape bound together.

  • 1 Concerning the auoiding of conten­tion.
  • 2 Of pleasures or desires.
  • 3 Concerning prayer.
  • 4 The auoiding of adultery.
  • 5 Of pride and humility.
  • 6 Concerning obedience towardes God, and so forth vnto the end of the chapter.

In the fift chapter, he chiefly inuey­eth [Page]against those that doe abuse their ri­ches. I hen hee exhorteth the godly to patience and sufferance, and hee dehorts them from the custome of swearinge. Then hee perswadeth to haue a care of the weake, and to pray one for another. Last of all, he exhortes to prayer, and he commends it by the example of Elias. In the end, he shewes the true effect of conuersion.

The first Epistle of PETER.

THis Epistle is truely Apo­stolicall: as of him which being asked of Christ, who he was: answered. Thou art Christ the son of God, Mathew 16. Againe, to whom shal we goe, thou hast the words of eternall lyfe. Iohn 6. For it hath a sweet sauour of the same confession, with constancy and sin­cerity in Faith. For he confesseth Christ syncetely, taking away saluation from our merits, and deliuering the true kno­ledge of Christ: in which he would haue [Page]al the Gentiles that are conuerted (vnto whom he writes) to goe forwarde con­stantly, and to increase from day to day: so as they may answer in their liues, ma­ners, and conuersations, to the Gospell, of what state soeuer they bee: as those whom he numbreth,

  • 1 The Subiects.
  • 2 The Seruants.
  • 3 The Women.
  • 4 The Men.
  • 5 The Priestes.
  • 6 The Youngmen.
There are fiue chapters, which art thus to be discerned.

The first chapter is deuided into twoe partes. In the first, which is begun from the induction or entrance, he puts down the true reason of saluation: where all these things are to bee considered in dus order.

  • 1 The great mercy of God.
  • 2 Regeneration by a liuely faith.
  • 3 The resurrection of Christ.
  • 4 Heauenly inheritance.
  • 5 The power of God.
  • 6 Faith.
  • [Page]7 Triall of Faith.
  • 8 Ioy and gladnesse.
  • 9 The writinges of the prophets.
  • 10 The Gospel.
  • 11 Grace.
  • 12 Glory.

In the other part, he puts the conse­quence of this antecedent, or that which followeth it: and doth exhort the belee­uers to newnesse of life: as for example.

  • 1 Sobriety.
  • 2 Hope of offered Grace, as new­nesse of life followes faith.
  • 3 Obedience.
  • 4 Holinesse.
  • 5 Inuocation.
  • 6 Feare.
  • 7 Loue.

He ioyneth & sets vnto this discourse, the most excellent cause of this regene­ration: to wit, that we are redeemed by the pretious bloud of Iesus Christ, & re­newed by the word of God.

The second chapter is deuided into two partes: for in the one hee goes for­warde to exhort the beleeuers, to offer [Page]spirituall sacrifices, and to haue good conuersation to the edification of ye faith full. And he addes a reason, because sai­eth he: all beleeuers are priests, and cal­led vnto holinesse of life.

In the other, he appointes the refor­mation of diuers states: in the which, he laboureth to the end of this chap. First, the subiects to obedience towardes the Magistrates; the seruantes to obedience towardes their maysters: as hee putteth Christ himselfe for example, whoe suffe­red a greater wrong.

In the thirde chapter, hee first of all speakes concerning the obedience of wiues, concerning the modest apparell of wiues, and the forbearance of the hus­band towards his wife. Then he warns all menne in generall, to exercise them­selues in the vertues of true charity, and in patience, and also in true confession, togither with the righteousnes of a good conscience, bringing againe the exam­ple of charity and patience in Christ.

Last of all, hee sets downe a most ex­cellent place concerning Noes Arke, that it was a signe of Baptisme.

But what he meaneth by the preaching of Christ to certain spirits not beleeuing, in the daies of Noah, wee are not igno­rant and we iudge the true interpreta­tion of this place, it to be reserued to the maister himselfe: to wit, to the Holye Ghost.

In the fourth chap. he goes forward at one time, to exhort al godly men to so­briety to watchfulnesse, to modesty, to praier, to mutuall charity: At another time, to other fruites of Faith, according to the variety of guiftes, with patience and ioy in afflictions, by dooing good to all men for Christs sake.

In the 5. chap, he insonneth & instructeth Ecclesiasticall persons, vnder the natures of Priestes: sometimes to feede their flocks, and at another time to liue wel. After that, he exhorts youth to o­bedience: and in general, he would haue all men to be humbled, to trust in God, to be sober, to watch againste the [...]er­sarie the diuel, and to resist him in saith. Lastly, he concludes the Epistle with ex­ceeding consolat ō that they might know themselues to be confirmed & strength­ned of God vnto faith.

The last Epistle of Peter.

THere are only 3. chapters. The first against hypocri­sie. The 2 against Antichr: The 3. against Epicures. Peter in the first Chapter, woulde haue faith and the vocation of faith to be shewed as moste certaine by good workes, least that faith be as a vain dreame: without vertue, without know­ledge, continency, &c. seeing that it is not by the hearing of fables, but of the Gospel.

In the 2. chap, he sets forth the same, as Christ himself did, when he said Mat. 7. take heed of of false prophets, & Paul. act to take heed to your selues, &c. Also phil. 3. Beware of dogs, take heed of wicked do­ers. Peter doth warne the godly concer­ning false teachers, and of the comming of Antichrist, of whome hee prophesied. S. Paule 1 Tim. 4. shewes their damna­tion, by bringing 3. excellent examples. 1 of Angels. 2 of them that were lost in the floud. 3 Of the Sodomites: and then he paintes them out in theyr couloures, [Page]for because they walke after the flesh, in concupiscence and vncleannesse.

Lastly, he puts forth a most horrible sentence or iudgement of such in twoe prouerbes, of a dogge and a Sowe: by the which he expresseth, the which hee expresseth, that the latter ends of such is worse then the beginning.

In the third chapter, hee warneth the godly that they should beware of Epi­cures: that is to saye, of prophane men, walking according to their owne, concu­piscence, who onely do regarde this life, and not the life to come: They haue al­waies in their mouthes, Let vs eate and drinke to morrow we shall die. After death there is no pleasure. Againe, that which is aboue vs doth nothing concern vs. Against whom Peter affirmeth: with out doubt the last day shall come, vnto which, both heauen and earth are & shal quickly perish in their appointed time, reserued for fire. Wherfore he affirms, that euery one of the godly shoulde stu­die die to liue in that state, as beeing called out of the world, he might die boldly & confidently.

The first Epistle of Iohn.

SAint Iohn the Apostle & an Euangelist, who wrote this Epistle, and leaned at supper time vpon ye breast of Iesus Christ, and didde draw sweet water out of the well of our Sauiour: euen so here he breathed meer loue: both of God towards vs, and our loue towards our neighbor. Gods loue, that the same beeing apprchended by faith, wee might be iustified freely by grace, without workes, and obtain euer­lasting life. Then our loue next, that our faith be not idle, but that it should work by charity, otherwise it is not true faith, but onely fained: who haue these three signes. First, not to striue against sinne. Secondly, not to beware of false doctrin, Thirdly, to hate our neighbour.

There are fiue chapters, which doeth so agree in one and selfe-same matter, as hardly they can be decided one from an other. All thinges therein dooth agree [Page]with his Gospel, chiefly with these two commandements of Christ: ye beleeue in God, beleeue also in mee. Againe, I giue you a new commandement, that ye loue another, which two commanunde­mentes, Iohn doth ioyne after this man­ner in the thirde chapter, and this is his commandement, that wee beleeue the name of his sonne Iesus Christ, and loue one another as he gaue vs commaunde­ment.

The summe of the Epistle is, concerning faith and charity, the chapters after a sort are thus to be diuided.

In the first chapter, hauing gotten the good will of the Auditory, he puts this exposition of the whole Epistle: that we being made clean by the bloud of christ, and remaining in the society of Saintes, ought not to walke, in darknesses that is to say, without good workes but in the light that is to say, in the exercise & the wing of good workes, togither with the true confession of sinnes.

In the second chapter, after the cum­gelicall common place of Christ, the ad­uocate [Page]and our propitiator. First, he re­proues them of lying, who doth boast of faith and doeth no good: and affirmes that those that are to be reproued, as yet do lacke faith. Afterwards, he warneth euery age that they woulde remaine in those things which they had receiued of God. Lastly, he commandeth that they eschew false opinions, and the vnrighte­ous desires of the world and Antichrist, By annointing, he vnderstandeth the ho­ly ghost. He cals Antichrist false Apo­stles, who were then: and afterwardes he speakes of others: as of Heretikes, of whom, some haue denied the Diuinitie, and some the humanity of Christ.

Furthermore, vpō this excellent place. He that saith himselfe to be and remaine in Christ, he ought to walke as he wal­ked. I am not ashamed to write S. Au­gustines most excellent exposition, out of his booke: of the life of a Christian, cha, 14, who saith as followeth.

  • 1 He is a Christian who Shewes mercy to all.
  • 2 He is a Christian who Is moued with the iniurye of all.
  • 3 He is a Christian who Suffereth not a poore man to be oppressed, hee being in place.
  • 4 He is a Christian who Helpes the miserable.
  • 5 He is a Christian who Succoureth often the needy.
  • 6 He is a Christian who weepes with them that weep
  • 7 He is a Christian who Feeles the griefe of another as his owne.
  • 8 He is a Christian who Is prouoked to weep, by the weeping of another.
  • 9 He is a Christian who whose house is common to all men.
  • 10 He is a Christian who Whose gate is shut againste no man.
  • 11 He is a Christian who whose talke no poore man is ignorant of.
  • 12 He is a Christian who In whose house bread is offered to al men.
  • 13 He is a Christian who Whose goodnesse all menne knowes.
  • 14 He is a Christian who Of whom no man feels wrōg
  • 15 He is a Christian who Serues God day and night.
  • 16 He is a Christian who continually do meditate and thinke vpon gods comman­dements.
  • [Page]17 He is a Christian, who Is made poore in the world, that he may be ritch with God.
  • 18 He is a Christian, who With men is counted igno­minious, that hee may ap­peare glorious with God and his Angels.
  • 19 He is a Christian, who Hath nothing fayned in his hart.
  • 20 He is a Christian, who whose minde is simple & im­maculate.
  • 21 He is a Christian, who Whose conscience is faithfull and pure.
  • 22 He is a Christian, who Whose whole mind is in god
  • 23 He is a Christian, who whose whol hope is in christ.
  • 24 He is a Christian, who Desires heauenly thinges ra­ther then earthly.
  • 25 He is a Christian, who doth despise humane things that he may posses diuine.
Thus farre S. Augustine.

In the 2. chapter, he continueth an ex­hortation, concerning newnesse of life, by many arguments taken, first from the loue of God towards vs. 2 From ye hope of eternall life. 3 From the offices of Christ, which are to take awaye sinnes. Fourthly to dissolue the workes of the [Page]diuell. 5. From the efficient cause of righteousnesse: to witte, from God. 6. From the vprightnesse of a good consci­ence. 7 From the promise and comman­dement. 8 From the loue of Christ to­wardes vs.

In the fourth chapter, he exhortes to take heed of the doctrine of Antichrist, and to confesse the doctrine of Christe. Afterwardes he goes forward vnto the end of the chapter, to admonishe them concerning charity: hauing once made a sweet comparison betwixt the loue of God towards vs, and our loue towards God and our neighbour, as betwixt the efficient cause and the effect.

In the fift chapter, hee followeth after faith, whence proceeds al good workes, to whom victory is ascribed, which hee sheweth must be confirmed by three te­stimonies: to wit, the spirit, water and bloud [...] that is to save, by the worde of God and the two sacramentes. After­wardes, he makes them more certaine of life euerlasting, togither. with the hea­ring of the word. Last of al, he discerneth sinne not to be vnto death, from the consideration [Page]of that sinne that is commit­ted against the holy ghost: pardonable from vnpardonable.

But they are sinnes against the sonne, which proceed through the weaknesse of the flesh, from them that beleeue in the sonne of God, and doth repent.

And sinnes which are done by y wic­ked against the holy ghost, are first the resistance of the knowne truth. 2 Repi­ning at the good guifts of our brethre [...]. 5 final impenitency.

The second Epistle of Iohn.

IN this one chap. of this E­pistle of Iohn: first he cals himselfe an Elder, because he was a priest, & the chief Apostle, now being olde, for he liued in the time of Tra [...]ne the Emperour, vnder whom he died as it is [...]unde in the histories, in the yeare of Christ 101. and of his owne age ninety. Afterwardes he exhorteth his elect La­dy, excellent both for her byrth, and al­so for her vertue. First to loue, then to [Page]perseuerance in the doctrine of Christe. Lastly, he warneth to excommunicat the haters of Christ.

The third Epistle of Iohn.

IN this one chapt. of this Epistle, Iohn names three men, of the which, first he names Gaius, to whom he writes, and calles him his sonne, commending him for the trueth, or word of God: next for loue: & last­lye, for his hospitality. The other was Diotrephus a wicked Bishop, not onely as an inuector and backbiter: but also being no houskeeper and an hater of chri­stian brethren, and also an excommuni­cater, he sharply reproues him and re­bukes him.

The third was Demetrius, whom hee commendeth, sometimes by the testimony of others: and sometimes by his own profe & testimony for the truth: that is to say, for his knowledge and obedience toward the word of God.

The Epistle of Iude.

THis Iudas was surnamed Thaddeus, the sonne of Al­pheus, brother to Iames the younger, as men call him, and of Simon, and this A­postle wrote this one chap, onely of this in which throughout he answereth to the second chapter of the second epistle of Peter.

First he threatneth horrible punish­mentes to heretikes and false teachers: bringing forth the example, first, of the Egyptians. 2 Of the Angels. 3 Of the Sodomites. 4. Of Caine. 5 Of Balaam. 6. Of Chore, he sets them forth in their colours. Afterwards, he describes what manner of people they are (as Peter did) in which description, whom it concerns in our time, it is not hard to iudge.

Lastly, he exhortes all godly menne to perseuerance, First in faith. 2 in the ho­ly ghost. Thirdly in prayer. Fourthly, in Loue. Fiftly, in looking for Gods mer­cy [Page]6 In compassion. 7 In newnes of life. In the end, he woulde haue the godly to keepe the faith, and to beware of false doctrine.

The Reuellation of S. Iohn.

THe Ecclesiasticall historie shewes, how Iohn being vnder the Emperour Domi­tian, was banished into the Hand of Pathmos, & there wrote this Apocalyps, or Reuelation. And againe, after the death of Domitian, whē he returned from the Ile of Pathmos to Ephesus, to haue written his Gospell a­gainst the Heretikes, Marcio, Ebon, and Cerunhus.

This booke vnder the name of Reue­lation, conteyneth prophesie, concer­ning euent, fortune, matters, and of the deriued church: that is to say, ye church deriued from the Primitiue church, and thence to be deriued vnto the end of the world.

It may very well be deuided.
  • [Page]1 Into Seales.
  • 2 Into Trumpets.
  • 3 Into Vials.

The 7. seales signifies the persecution of the church which is vnder Tyrantes: to wit, Domitian, Traianus, &c. which truly began in the primitiue church, in ye time of the Apost. and continued thence the space of 300. yeares, vnto the time of Constantine, & it is described in this book chap. 4, 5, 6, 7.

The Trumpets signifieth heresies, as the Arians, &c. From the time of Con­stantine vnto Theodosius, for other 300. yeares, yea vnto Mahomet and the pope This is described, chap. 8 vnto 18.

The Vials, signifie the plagues of An­tichrist for these 900. yeares, from the time of Bonif. y pope vnto this our time, of the which thou mayest read from the 17. chap, vnto the end of the booke.

It may otherwise bee deuided: to wit, into seauen visions: that is to saye, into figures, most wonderfully shewing to the minde and cies of all men.

The first vision of the seuen churches of Asia the lesse.

The second vision, concerning Christ & his church being exalted.

The thirde vision concerning the dilli­gence of the disciples of Christ.

The fourth concerning the affliction of the church.

The fist concerning the last persecution vnder Antichrist.

The sixt concerning the day of Iudge­ment.

The seuenth, concerning the victory of Christ and the church.

Briefly he describes.
  • 1 The Kingdome of Christ.
  • 2 The comfort of the godly afflicted
  • 3 The Threats of Tyrants.
  • 4 The priesthood of Christ.
  • 5 The Prayers of the Saints.
  • 6 The Histories of the newe Testa­ment is reueiled.

The chapters are thus to be discerned.

From the 1. chap. vnto the 4. chap. is the preface, in which first of all it contai­neth the commendation of these reuela­tions [Page]from the efficient cause: to weet, from God. Then it containeth the ad­monition to the seuen bishoppes of the Churches of Asia the lesse, which hee calles Angels, Candlesticks, starres, &c. For the ministery of the word.

From the fourth chapter, vnto the 8. is the first part of the booke with the 7. seales. Where first he would haue to bee vnderstood by Elders, the Prophets. Se­condly, by beasts, the Euangelistes. 3 By birds, Doctrine. 4 By the Lamb, Christ himselfe. 5. By Angels, the ministers of the word. 6 By Seales, Persecutions. 7 by Horses, Tyrants. 8. by sealed ye elect. the Iewes. 9 by the multitude, the elect of the Gentiles, 10 by the booke, the mi­nistery of Reuelations.

From the 8. chapter vnto the 15. cha. is the second part of the booke of Trum­pets: by which he vnderstandeth Here­sies. 2. by stars, Heretikes. 3 By the an­gell, the ministery of the word. 4. by the the Gospell. 5 By the measuring of the Temple, Religion. 6 By the ho­ly Citty, the Church. 7 By the two wit­nesses, the Prophets and Apostles. 8 By [Page]the woman, the Church▪ 9. By the 12. starres, the 12. Tribes. 10 By the wars, the preaching of the Gospel. 11 by My­chaell, Christ Iesus. 12 By the Beastes, the Romaine Monarchy. 13 By ye lamb, Christ. 14 By the voice of thundring, the word of the Gospel. 15 By the new Song, the Gospel. 16 By the women, Idolatrie▪ 17 By Virgins, sincere Christians.

From the 16, vnto the end is the third part of this booke. First, by the beastes, he would vnderstand the Romaine Mo­narchy. 2 By the Harlot, the Idolatry of Antichrist. 3 By the golden people, hi­pocrisie. 4. By Characters, a perfect sign of Antichrist. 5 By vials, the plagues of Antichrist. 6 By the mariage of the lamb the humanity of Christ. 7 By the name written, the Diuinity of Christ. 8 By new heauen and new earth, the Image of e­uerlasting life. To the which place hee shal bring vs, whoe hath signed this his holy scriptures with his owne pretious bloud, euen Iesus Christ our Lorde, who with the Father and the holy Ghost, bee praised for euer and euer▪ Amen.


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