AN INTRODUCTION into the Books of the Prophets and Apostles. Written by Peter Palladius, Doctor of Divinity and Bishop of Rochil. Faithfully translated out of Latin into English. By Edw. Vaughan. LONDON, Printed by G. S. for William Holme, dwelling upon Ludgate hill, at the sign of the Lamb. 1598. To the Right Honourable and virtuous Lady Elizabeth Russel, Dowger. Having duly and dutifully considered the powerful providence of the Almighty, I find of all creatures in the earth, that are humble and harmless his Majesty hath recommended unto us the Lamb, to signify jesus Christ our Redeemer: Of all Creatures in the Air, that are mild and chaste, he hath recommended unto us the the Dove, to signify the Holy ghost, our sanctifier. Even so (right Ho: Lady) of all books that are Authentical and ancient, and of all books that are profitable and true, this majestical Creator hath recommended to our studies, for the groundwork of Religion, the book of his Covenant comprehending all things that ever was, all things that now is, & all things that ever will be to come; in heaven, concerning his Deity: in earth, concerning his elect▪ & in hell, concerning the damned. There was two weights in the holy sanctuary; the one called Stater, a balance to weigh all things belonging to the common weal: the other Siclum, a sickle, which was to weigh all things belonging to the Temple: showing thereby, that all things whatsoever, do apertain either to god's glory, or our good, are to be measured & proportioned by the same book. God said to Moses, Take sweet spices, pure Mirth, Calamos, etc. then offer: wherein also he plainly shows, that all kind of serving his Majesty, & all professions whereby we live & have our being, are excluded, as things not sanctified according to this book. And yet good Ho: Lady & mistress, I say, & most wise men see●, that few do read it, fewer regard it, & fewest of all do frame their lives according unto it. It is as rare a a thing to see noble women, & men of great place, to have the Bible in their hands, & to order their conversation accordingly, as to see a man of pleasant possessions, sell all he hath and give it to the poor: or to see a Camel go through the eye of a needle. By how much the more right Ho: are you to be admired and had as a wonder in this world, for your dearly endeavours after Divinity for your knowledge in the holy tongues: & especially for your careful practice thereof, at home amongst your household: and abroad amongst the distressed Saints. As the people of the captivity could not discern the sound of the shout for joy, from the noise of the weeping when the foundation of the temple was laid; even so the greatness of your grief, with continual study at home, cannot be discerned from the greatness of then joy whom ye relieve abroad. Your Honorio hath constantly continued hitherto, proceed, I pray you, Rule on right Ho: good luck have you good La: in the name of the Lord. As the jews finished the Temple, with weapons in one hand and nowels in the other hand, so I pray god you may finish your faith unto death: with your book move hand, & your alives in the other. I must be forced to cease keeping the limitation of the Printer. Only desiring your Ho: to accept of this my labour, which I off●r unto your La: before all others, as a token of my humble duty, Protesting that I have to the uttermost of my power, truly translated the same: not intending your Ho. instruction therein (though the original be very profitable for the understanding of the Bible) but to instruct the ignorant multitude: for whose sake I know your Ho: will patronize it. The spirit of him that raised up jesus, from the dead, sanctify you and save you. London ja: 20 1597. Your Ho: most humbly in the Lord. Edw. Vaughan. An Introduction into the Books of the Prophets and Apostles: written by Peter Palladius Doctor of Divinity and Bishop of Rochil, translated out of Latin into English, both faithfully and truly. To the reverent and worthy man, for learning and virtue, Master Peter Palladius, doctor of Divinity and Bishop of Rochil, Philip Melancthon wisheth all happiness. IT is good for men oftentimes to call to mind those testimonies which either do compel them, or allure them to consent unto the doctrine which GOD hath especially delivered unto his church, and doth persever therein: of which sort are Miracles, Antiquity a kind of doctrine, a miraculous preservation thereof amidst the ruins of empires, the constancy of confessors, and pledge of God's spirit in the heart. 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 witness and a warning of God, yet when he preferred his doctrine, especially that which goeth beyond the sight of reason; he added singular deeds beyond the course of nature, that it might be known not to be devised by man, but set forth by the guider of nature, and a most mighty creator, being distinct from the opinions of other nations: which miracles do boast of certain of our own Miracles: but there are other Miracles peculiar to the church not to be imitated by any creature: as raising the dead, to stay the course of the sun, the going back of the sun, a virgin to be with child, and others such like. These God would have us to look upon, that we might be throughlie persuaded that the doctrine is given by the very ruler of nature. Among the miracles, I also account the prophets, forsayings of of Empires, & other affairs, which the wisdom of no creature could certainly foresee: for in that the event hath been aunswearable unto them, we must confess that those forsaying were manifested by that divine spirit that knoweth all things. In the 2. place, is antiquity named, which albeit, that it doth not convince as miracles do, yet doth it allure the minds of men: for it is likely that God should from the beginning have laid open himself, and have been of this mind, that amongst men there should be always some of whom he might be truly known, and not that all mankind as wretched should from the beginning be made, only for eternal destruction. Therefore, comfortable is that former age, and well is that spoken by Tertulian. Whatsoever is most ancient, is most true: In like manner, doth justinus and Clemens confute the Ethnics: that seeing the doctrine of the Church is more ancient than the opinions of the Ethnics, the opinions that do gainsay it are to be rejected, & that the books of Moses, are of more antiquity than the writings of the heathens, the very order of times & Empires do make manifest For no Nation hath a certain observation of years from the beginning, as have the ecclesiastical books: the names of the heathens do also show, that the monuments of the former Church are more ancient, for that the Grecians do retain the names of japetus, jove, Aeolus, and many others, not knowing whence they sprung: but when the story of Moses doth show their kindred, we must needs confess, that it is more ancient than the monuments of the Greeks': a mighty & a famous people was that of the Imerians, whose posterity without all doubt, was the Cimbrians, but their stock your Greekes know not, which the some of the word doth show to be Gomer the son of japhet. Now there is a kindred among the Egyptians, called in their natural speech, and in the A●rabian tongue, Mizrai, but books do show Nizraim to be the son of Cham, the first ancient among the Greeks', were the wars of the Argonians, and then of the Trojans, but the time & course of years, which the Grecians themselves have observed, doth show that the Trojan war was not long before David, and that Hercules was almost of the same time with Sapson: So the names & histories of the heathen do testify, that the books of the church are the more ancient, which is very necessary for the studious to consider. In the third place, we have set a kind of doctrine, whereof there are two parts, the Law and the Gospel, and seeing that the knowledge of the law is graffted in the minds of all men, reason in all men is enforced to confess, that it is impossible for any nation to be the people of God, which do establish laws, contrary to the law of God: but this is the common madness of all the Gentiles, to call upon a multitude of Gods, and to devise monstrous fables of the gods, and even in their laws to yield unto the filthy confusions of lust. Some of them also, the murdering of men, whoredoms and adulteries, have been thought a good serving of God. Reason therefore enforceth to confess, that in the church, the law is taught much better. This argument also, the old writers have used in confuting the heathen: and howsoever the Gospel be not known unto reason, yet doth it lay open those things whereof the doctrine of the heathen can speak no certainty: and yet it cannot be denied, but that the understanding of them is necessary; forsomuch as man is the Image of God, and is made to know and praise the Lord. From whence come so many doubts in the disagreements of the mind and heart? whence is that stubbornness of the heart, and such a burning desire to sin, seeing that the law shineth in the mind? Are men made to live in everlasting sin & misery? what is sin, & whence comes that vast heap of human misery? whence are those so many dissensions about God, as whether god doth hear men, or why he should regard them. Whether after the bodies are once dead, there shallbe another life; in which shallbe a difference between good & bad? What, men are God's temple who he doth hear and help. Of these so weighty matter, what great darkness is there in all the wisdom of the heathen? How many furies of the Philosophers, who like the sons of Titan make war with heaven: either imagining that there is no providence, or being God to secondary causes, and labour to prove that all sins are of necessity. Seeing therefore we must confess, that the doctrine of the causes and remedies of evil is necessary for men; and yet the wisdom of the heathen seethe it not truly, let us embrace God's voice in the church, seeing he hath added great testimony thereunto Reason acknowledgeth, that the law is no where purely delivered but in the church. And seeing it is certain that the voice of God is there, let us hear this doctrine of which the Heathen are enforced to confess, that there is great ignorance in their religion and doctrine: and yet the opening of these questions are necessary 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 delightful to good minds, when the pure fountains are thereof tasted. I account not in the Church the Roman tyrants, and the Monks their champions, who have dispersed throughout the world their filthy poison, for the doctrine of the son of God, and have transformed the doctrine of the church, into heathenish opinions. They pray unto the dead men, they command men to worship their breaden God, which they carry about in their great solemnity: they sell sacrifices for the quick and dead: they make Gods worship stagelike vestures, and other delusions, and confirm their roving lusts. This wicked rout, I call not the church, but them which deliver the sound doctrine of God, delivered in the books of the Prophets & Apostles, and in the Creeds. Many others also do corrupt the simple truth, and the sleights in disputing are delightful to some: as in time past, to the Stoics, Epicures, & Academics. But when we commend this kind of doctrine, we do exclude all corruption and toys in vain dispute. In the 4. place, we account the wonderful preservation of the church, in the midst of the ruins of Empires: which although it may be gathered under the first testimony that is among miracles, yet in this it differs from the former, because it is a perpetual miracle of the continual presence of God, & pertains to that special rule. The word of the Lord abideth for ever, and not by the help 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 ways. First, because it is a man's miracle, wherein God strengthens the weak against fear & punishments, & shows his presents many ways, even in their sufferings. Many simple men have raised the dead, and done many wonders. 2. Because the high minds in such as quietly bear affliction, doth show the gospel is powerful in them, & that it is the seed of god, as john saith: whereby eternal life, righteousness and joy is begun in them. 6, This testimony of the gospel in the faithful doth plainly convince their minds: namely, the comfort and joy which is kindled in them by the holy ghost (whereof Paul saith, you have received the holy spirit, whereby we cry abb● father) whereby they see, how in great sorrow they are comforted, which uphold themselves with meditation of the Gospel & with prayer, as Paul saith, The spirit helpeth our infirmity. These testimonies must be often thought on, & especially let us be careful of the sixth, lest it be taken from us by the illusions of mad men: as the Anabap. etc. Steukfeldians boast of false inspirations: who setting apart God's word, pretend their revellations, as I have found out the lies of many such, & the examples of Munster shows the maliciousness of many. Steukfild writeth, that God communicates with men's minds, without any means: from whence he proves the divine motions are kindled, not by meditation of the written doctrine, but by a faming of heaviness. If with their speech they mix feigned sigh, Crocodiles tears, & other legerdemains devised by Art, amongst the which slanders & strange positions, do specially increase their authority. As Sebastian the Frenchman reviled the teachers, and called a great volume of the sayings of the prophets & apost. which in show seemed not to agree. From whence he gathered, that we must not judge after the letter, but as the spirit directs. And in their Paradoxes they insert things to please people, & enlarge licentiousness. Some there are which carry about with them the books of Sibyls, whence they take such Oracles as best befit their affections, whom they flatter. This kind of Idol priest must be taken heed of, & that rule is firmly to be held, Thy word is a lantern unto my feet. And again, To the Law and the testimony. And again, The Gospel is the power of God unto salvation to every one that believeth: and those deceivers are not to be hearkened unto, which cry out, that inspirations must elsewhere be sought for, without thinking of the holy word. The saying of the son of God must be held fast, who commandeth to preach repentance & forgiveness of sins in his name. To this end let our teaching be applied: that repentance, faith prayer and new obedience may increase in us, by the meditation of God's 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 laid by men by the advancing of Inspirations as we have often seen. By this means, as by an enchantment the people discerned of seducers. Therefore the son is sent to reveal unto all creatures, the secret and unknown promise of reconciliation, and that it being heard, faith might be wrought in men, and God might communicate himself with us, as Paul saith: Faith is by hearing, and hearing by the word of God. Wherefore these Idol priests of Cibel, which withdraw men's minds from the written word, do reproach the son of God, and take away both faith, and all the exercise of faith. If the writings of the Prophets and Apostles were taken away, so that every hypocrite might lawfully brotch his counterfeit Oracles from his inspirations, as from his three footed seat: how great furies would ensue? We have seen example hereof, in the Tragedies of Munster & elsewhere. Wherefore all holy teachers and hearers, with all constancy, aught to set themselves against these doting devices. Thy purpose and endeavour therefore (O Peter) I do commend, that thou art an encourager of all the godly unto reading. As Paul saith: Be conversant in reading, showing the way to every book, & declaring the arguments of them. I would to God that our youth were accustomed rather to reading & godly prayer, then to cavilles in disputing: for when matters are well opened, and no kind of false doctrine approved, there should be an end of disputing; and it is a most true saying: that to play the Sycophant is too great diligence. And whereas, by the wisdom 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 cavil is permitted unto them. You have well provided for the peace of the church; and their wits are accustomed to modesty. All things though well delivered, may be weakened, if cavels may be regarded; as in time past were those of the Pirchonians, and the Academics. Therefore Paul doth strictly charge the Phillippians, to hold fast the Canon or the rule of the word. Now I beseech the Son of God our Lords jesus Christ, to keep and to govern the churches in the kingdom of the Danes, and in Germany, and to make them to abide for ever one in him. Farewell. call. Feb. 1557. CONCERNING THE Authority of Gods: word and holy Scripture. THE authority of God's word and holy Scripture, aught to be so great with all men that no one should doubt thereof, but as we look up unto heaven with our eyes: so should we think that the holy Scripture was brought from Heaven: and as he that came from heaven is above all: so the holy Scripture doth far exceed the doctrine and wisdom of man. Christ asked the pharisees of the doctrine of john the Baptist, whether it were from heaven, or of men, signifying, that those two kinds of doctrine did greatly differ one from another, the which also Christ's disputation with Nichodemus maketh plain. joh. 3, The word of God is the holy Scripture of the old and new Testament, which is called holy (that is) severed from all other writings written by the holy Ghost & brought from heaven. And Christ divideth the old Testament into 3. parts in the last of Luke, where he saith that all things must be fulfilled whatsoever are written of the son of man. In the 1 part. Moses. 2 part. The Psal. 3 part. the Prop. The other parts do belong to these. The new Testament comprehends, chief Gospels and Epistles, which are the seals of the Gospel: as I Paul thus subscribe: thus I seal the Gospel of Matthew with my blood. I Peter subscribe, I john, etc. The doctrine of the holy scripture is two fold. The one The Law. The other The Gospel. But the holy Scripture is commended, For the Sufficiency. Truth. Profit. Authority. Dignity. Eternity. thereof. 1 Christ shows the sufficiency thereof when he saith: They have Moses and the Prophets. Again, search the scriptures because you think in them to have eternal life. And Paul Galat. 1, If any man shall teach any other Gospel, let him be accursed. Esa. 8, To the law and testimony you shall not add: neither shall you take from it his Deut 8, and in the 12. cha, What I command you do it, thou shalt not add nor diminish any thing. 2 The truth of the scripture is proved by the words of Christ. john. 8, Thy word is truth. joh. 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 showed by Paul Rom 15, Whatsoever things are written they are written for our learning, that thorough patience & comfort of the scripture we might have hope, 2 Tim. 3, all scripture in spired of God is profitable to teach, etc. 4 The authority thereof is in the last of Luke, all things must be fulfilled which are written of me in Moses, in the prophets, and in the Psal. 2 Pet. 1, prophesy is not given by the will of man: but holy men have spoken as they have been moved by the holy Ghost. 5 The dignity thereof appears, Esa. 55, as heaven is lifted up from the earth, so are my thoughts differing from your thoughts: and Christ saith, give not holy things to dogs, neither cast ye pearls amongst swine. 6 The eternity thereof, as the word of God abideth for ever: And in Luke, Heaven and earth shall pass, but my word shall not pass. joh. 16, To whom shall we go, thou hast the words of eternal life. Concerning the holy Bible, and books of the old and new Testament. THE Bible or Bibles, although generally it signifieth a book, yet more particularly by the holy Bible, is the books of the old and new Testament, called holy; for the holy Divinity and doctrine of God, are severed from the wisdom of the world, and brought from heaven; and a Bible, because many books are therein contained; The first whereof is Genesis, & the last the Revelation. The first division of the BIBLE. THe holy Bible is divided into the old and new Testament. The old Testament containeth those books which were written before Christ was borne; as the books of Moses, the Psalms and the Prophets, with some other, which are in number 48. The new Testament comprehends those books which were set forth after the birth of Christ; As the books of the Gospels and the Epistles, with others, which are in number 27. The 2. Division. THe holy Bible is divided into six parts, in respect of so much as concern the difference of the Books, For some of the books of the Bible are Legal, Historical, Doctrinal, Prophetical, evangelical, and Epistolar. 1 The siue books of Moses called, etc. are Legal, because the law is specially described in them. 2 Historical, are those which simply contain Histories, or things done, as are the books 1 of josua. 2 of judges. 3 of Ruth. 4 of Kings. 5 of Chron. 6 of Ezra. 7 of Nehemiah. 8 of Tobias. 9 of judith. 10 of Hester. 11 of Maccabees. 12 of The acts of the Apostles. 3 Doctrinal, are those which contain some special doctrine, for the edifying of the hearers, as are the books 1 of job. 2 of Psalms, 3 of Proverbs, 4 of Ecclesiast. 5 Canticles, 6 Wisdom, 7 jesus Sirach, 4 Prophetical, are those which were preached & written by the Prophets: whereof 4. are called the greater, and the rest are called the lesser Prophets. The greater, because they writ greater and longer books: the lesser, because they writ lesser and smaller books. 5 evangelical books, are they which contain the evangelical stories of our Saviour Christ, set forth by the 4. Evangelists. 6 Epistolar are the writings and letters of the Apostles, and specially of the apostle Paul. The 3. division. Some books of the Bible are Canonical. Apocrypha. Canonical books are those, in which is preserved the authority of Ecclesiastical opinions. Apocrypha or doubtful books, are those whose credit is doubted of, and serve only for the instruction of the people: not for confirming the opinions of the church: such are the books 1 of judith. 2 of Wisdom. 3 of Tobia. 4 of jesus Sirach. 5 of Baruch. 6 of Maccabees. 7 of The fragments in Hest. & Dan All the rest are Canonical books, otherwise called authentical, from whence the Canonical and authentical scripture hath his name, and they are Canonical which read or expound the holy Scriptures. Of the Books Legal, or the 5. Books of Moses. THe books of Moses have their names in Greek Pentatenchou, of the numb. of 5. because they are but 5. & of the Hebrews they are called 5. fifts: and they are ascribed to Moses, either because Moses wrote them, or because they contain the story of Moses in them, and they are 5, 1 Genesis. 2 Exodus. 3 Leviticus. 4 Numbers. 5 Deuteronomy. 1. Of Genesis. GEnesis hath his name of begetting, or of generation; because it is a book of the generation of the world, both for the Creation of things, and for the restoring of them after the flood. It hath in it 50. Chapters, and is divided into six principal parts, in regard of the six 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. jacob, from the 28, to the 37, 6. joseph, from the 37, to the end of the book. But Genesis in some contains, 1 The Beginning of the world. 2 The Deluge. 3 The Burning of Sodom. 4 The Destruction of Babel. 5 The Deeds of the patriarchs. 6 The Fall especially of mankind, & his restoring again by the blessed seed of the woman, that is jesus Christ. 2. Of Exodus. EXodus is so called of going out, because here is described the going of the children of Israel out of Egypt, as also the conversion of many in the wilderness, where the law was published because men knew not what sin was. For then God gave to his people the law of the ten commandments, and after by Moses ordained Ceremonial and judicial laws, that Religion and government might be preserved among the jews. In all which, as in the building of the Tabernacle Christ was shadowed, so the law is a schoolmaster unto Christ. The principal division 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. marriage of Moses, God gives 〈◊〉 commandment both of his restoring into Egypt, and of his bringing the people o● Israel out of Egypt, because they were oppressed with a hard bondage by Pharaoh▪ which commandment after long delay he doth execute. In the midst of the 4. ch, he goeth into Egypt, and with his brother Aron goeth unto K. Pharaoh & reasoneth with him about the letting go of the people, which is in the 6, ch. 2 From the 7. chap, to the 12, are described the ten plagues of Egypt, as that 1 of Blood. 2 of Frogs. 3 of Lice. 4 of Flies. 5 of Moven of cartel. 6 Blanes. 7 Hail. 8 Locusts. 9 Darkness. 10 death of the 1. born 3 From the 12 cha. to the 16, is described the deliverance of the people of Israel out of Egypt, not without puisuing, & yet by the mighty power of God. 4 From the 16, ch, to the 20, is described the going forward of god's people thorough the desert, & their murmuring, and God's deliverance with M●nn● and Qua●les. In the 20, chap. the ●. commandements are given to Moses. 6 From the 21, to 25, judicial laws are ordained. 7 From the 25, to 32, are ordained laws ecclesiastical or ceremonial, concerning the building of the Tabernacle. 8 From the 32, chap. to 36, are the tables given of the ten commandments. 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 book of Exodus. 3. Of Leviticus. Leviticus the third book of Moses is named of the tribe of I evy, for the Priesthood of Aron, which in this book is ordained with the laws thereof, & is appointed for the purging and expiation of sin, that it might signify the true priest Christ jesus the lamb of God which taketh away the sins of the world. For, for this cause were the Levitical Sacrifices, the Levitical hallowings and uncleanness, and other Levitical observations, wherein Christ was shadowed. This book is divided into many particulars, because it containeth many Ceremonial or ecclesiastical observations, so that it may well be called the Ecclesiastical ordinance of Moses. From the beginning of the first chap. unto the 6. some kind of Sacrifices are described, as in this book many are contained, whereof some are here mentioned. 1 Of the first kind was the offering, as a Sacrifice wholly to be burned, because all of it was to be burnt and nothing thereof reserved as of other sorts, some things were to be preserved for the priests. chap. 1, 2 [A meat oblation] which sacrifice is otherwise called CARBAS, a gift or offerings as the oblation of sundry kinds of bread, chap. 2, 3 [A peace offering] wherein men being reconciled and obtaining peace did give thanks unto God; wherefore it taketh his name from peace among the Hebrues, that it should be a sacrifice of thanksgiving with clean beasts of both sextes, offered by one that is received 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 be annexed, whereof there is mention made in this book, as the sacrifice for the ignorance of the priest Prince, and people. 6 [A trespass offering.] 7 [A drink offering] in Hebrew called NESICH. 8 [A sacrifice of vows] of the Hebrues called NEEDS, when men of their own accord did vow some vow of sacrifice. 9 [The Ban offering] when men cursed themselves if they should take this or that, & that wherein they cursed themselves, was to be offered unto the Lord. Summarily, in the five first chap. are described sundry kinds of sacrifices, and the causes for the which they were to be offered From the 6. chapter to the 9 are divers laws for sacrifice repeated: As first of the offering. 2. of peace offering. 3. Of sin offering, and the preserving of them. From the ninth to the 11. three things are set forth to us for example sake. First, obedience to God, chap. 9 Secondly, disobedience towards God, chap. 10. thirdly, a precept of sobriety. From the 11. chap. to the 18. are described, not only the unclean beasts, but also other uncleanness and the purge of them, as, 1. Of childbearing women, cha. 12. 2. Leprous 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. unto the end, do follow other divine ordinances, as of feasts, and for the poor. Secondly, of vows & tithes, than Sermons and exhortations to the obedience of God's word, with threatenings that the offenders shall be punished. Hitherto was set forth the book of Leviticus which delivereth the laws and ordinaces of Moses concerning the outward worship of God, which did not only discern the jews from the Gentiles: but also they exercised themselves therein, not that sins could be taken away before god with offerings, because the forgiveness of sins is by the only son of God. But that by this outward discipline which had a reward annexed unto it, they might serve God. 4. Of the book of Numery. THis book hath his name of numbering, because the people of God are numbered after their tribes, & are ordered for the exercise of religion, & their places of abode, and their offices are distributed & appointed for every several tribe. Here are repeated also many transgressions of the people, many dangers, many punishments, & many blessings of God bestowed upon the people, as they were between mount Sinai and the land of promise. All which matters have reference unto Christ, for whom the commonweal of Israel was set up. The prophecy also of Balaam concerning the kingdom of Christ is in this book. From the beginning of the book to the 5, chap. are numbered generally: first all the Tribes of the people of Isr. & the tents of every tribe are placed about the tabernacle. Then particularly the tribe of Levy is numbered, unto whom by themselves their offices are appointed. From the 5, ch. to the 7, are divers laws described, as 1. of casting out the host, 2. of jealousy, 3. of Nazarits, unto which in th●end of the 6, chap. is annexed a form of blessing, which our ministers do use (in stead of It●missa) when the supper of Christ is ended: whereof there be these particulars, 1 The Lord bless thee and keep thee. 2 The Lord lighten thee with his countenance, & have mercy on thee. 3 The, Lord lift up his countenance upon thee, and give thee peace. From the 7, to the 11, are sundry ordinances described: for the noble gifts of Princes which were offered in the dedication of the Tabernacle being erected, & of the altar, as the ordination of consecrating the Levites in the 8, chap. the ordination of the feast of the passover in the 9, cha. the ordination of the trumpets in the 10, chap. which part is ordained in the end of the 10, chapped. prayer of Moses before the lifting up & disposing of the Ark. From the 11, to the 17, are described fearful examples whereby men ought to be brought to fear, as 1. The murmuting of the people for flesh, and the punishment of their murmuring. 2. The sedition of Aron and Marie his sister, who was punished with Leprosy (against Moses.) 3. The unfaithfulness of the spies of the land of Canaan which put the people in fear. 4. The murmuring and weeping of the people, and the punishment of their incredulity. 5. The punishment of those, that sin of ignorance, pride, etc. and of one that gathered sticks upon the Sabbath day. 6. The sedition and punishment of Corah. Dathan. & Abiron. From the 17, to the 21, besides the miracles of Aaron's rod bearing blossoms is described, the dignity, office, and reward of the priests and Levites, with the making of the sprinkling water of the ashes of a Cow, whereunto is added the story of Aaron's death and of his sister Mary. From the 22, to the 25, after the Conquest in battle against the Canaanites, is described a fearful example of Murmuring, punished with fiery serpents: where the brazen serpent represents Christ john;, And then in the other 3 chapters is described the blessing of the people, and balams prophesy of Christ. From the 25, to the 28, beside the dreadful punishment of Fornication, the people are again numbered before the division of the land of Canaan, & the law of inheriting is published. From the 28, to the 31, is described the ordaining of Sacrifices in every feast, as Sacrifice. 1 Of the daily sacrifice. 2 Of the Sabaothes. 3 Of the new moons. 4 Of the passover. 5 Of Whitsuntide. 6 Of Trumpets. 7 Of Propitiation. 8 Of Tabernacles. 9 Of Collection ¶ To these is added a Description of sundry Vows. From the 31 to the end are established certain matters concerning Policy. 1 The parting of the spoil after the victory, in the war against the Amalakites. 2 A particular dividing of the land of Canaan. 3 A rehearsal of the places of abrade, where the Israelites sometimes stayed, for the space of 40. years. 4 A description of the bounds of the land of Canaan, and the choosing of them that should be deviders; with the part of the Levites, the Cities of refuge, and possessions which might not be translated to another Tribe. All these are full of Examples, of Faith and unbelief, of transgressions, punishments, and of the marvelous administrations of God; having reference to Christ that was to come in the flesh. 5. Of Deuteronomy. SO called of DEUTEROS & NOMOS● that is, of the second rehearsal and publishing of the law: for whatsoever is propounded in Exodus and Leviticus, concerning moral, Ceremonial & judicial laws the same Moses doth almost repeat in thi● book. For it was very requisite, that th● people being punished for their disobedience, should again be brought to the observing of the law. Moses therefore repeated the Law again, with all things that happened unto them. Besides, what pertained to the priesthood: & from the 9, chap, he declareth all those matters which pertained either to spiritual or corporal government; all which he applieth to this end, that they might draw us unto Christ, of whom he prophesieth plainly in the 18. chap, I will raise up a prophet for them from among their brethren, etc. For the law is a schoolmaster unto Christ, and the end of the law is Christ. The Book is very fitly divided into 4. principal parts. 1 From the beginning to the 5. chap, are rehearsed some of God's works & benefits passed unto them, whereby the people are sharply admonished both of their own unthankfulness and disobedience, and also put in mind of God's goodness, thereby to obey him. 2 From the fift to the 20, he repeateth those things which either might further or hinder faith, & which do chiefly concern spiritual government and the true worship of God in the first Table: for first unto the 13 chap, he repeateth the ten Commandments, with weighty admonitions & exhortations to the fear of God and keeping the x. commandments of God, & with exhortations from the Idolatry of the gentiles; especially after the enjoying of the land of Canaan, with a recital of some stories. Then he faithfully repeateth the ecclesiastical ordinances concerning ministers, and the ministry of the word, Tithes, the year of jubilee, the principal feasts, choice 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 the worship of the first Table. 4 From the 20, to the 31, he repeate● those things that might either work or hinder charity. In the second Table, that which conce●● outward government, as political ordinances. 1 of Warlike affairs. 2 of The works of charity. 3 of Those things that were fit for at office, of them that were to take i● 4 of The bill of divorce. 5 of thanfulnes towards God's word. Hereunto are added punishments for the breach of God's commandment, and rewards for keeping them: and that which is most comfortable he showeth in the 30, ch, that thorough repentance there is a way for sinners to the mercy of God. 5 From the 31, cha. to the end of the book, are set forth those things which happened about the death of Moses. For first he comforteth the people, lest they should grieve and be discouraged because of his death, them with a notable song he gives thanks unto God, and foretelleth what shall come to pass in the land of promise. Afterward he blesseth the people; and after the example of the Patriarch jacob. Gen 49, he blesseth every several tribe, taking his leave of them, and prophesieth what shall befall unto then▪ last, he goeth up to the mountain, and receiving comfort from God departeth this life; and as it is thought, he was both with body and soul carried up into heaven, as he appeared with Eliah in mount Thabor. Thus far of the Pentatenk of Moses, which is so called of the number five, and of the last ve▪ be Tencho, which sign is to give instruction; as if it were an instrument which is of five strings: having respect to the only Lord jesus Christ, as he himself elsewhere, but especially in the last of Luke doth testify, saying: Those things which are written of the son of man in Moses, etc. also there are divers places in the new Testament alleged out of Moses. Of the Book of josua. NOw some of the books Historical do follow in order, until the 5. book of job. Amongst which, the chiefest are first: As that of josua, the judges, and Kings. Wherein we may plentifully learn, 1. The fear of God and Fai h. 2 weakness & the cross. 3 repentance and amenedment. 4 patience and comfort. 1 The book of josua taketh the name of josua himself, the son of Nuun; who was otherwisen called jesus Nave. He succeeded Moses in the office of Magistracy: and as Moses guided and governed the people 40. years, being (delivered out of Egypt) in the wilderness by the mighty hand of God▪ so josua by the same power of god, brought the people into the land of Canaan, or the land of Promise: taking the Caties, and killing or putting to flight the inhabitants, and divided the land among them, in which these three things are to be severally observed. 1 That God kept his promise made to five patriarchs, concerning the land of Promise. 2 That the Commonweal of Israel is preserved for the foretelling of the blessed seed of the woman, our lord jesus Christ. 3 That God fighteth for his people against the wicked, whose sins he punisheth by wasting and killing them, for an example to all the ungodly, that they might repent. This book is divided as the principal book of Deut. into 4. parts. First, from the beginning to the sixth cha, besides the calling of josua and the confirming of him, and his governing of the common weal of Israel, and the sending out of the spies: their danger and return: they● miraculous passage over the river lordan is described, with the remembrance thereof, and with a new command of Circumcision, which for 40. years space had been omitted, and the celebration of the Passeou●●. 2 From the 6 Chap: to the 13, besides the league made with the Gibbonites, & the sin of sacrilege: the sacking of the Cities of Ieric●: Hai: etc. And the kill of many Kings are here described, which in the 12 chapter are numbered, that we may see how God fighteth mightily for his people, and that he rooteth out the ungodly. 3 From the 13 chap. to the 20, is described the division of the land of Canaan and the distributing thereof by lots, according to the Tribes of Israel; whereby is showed that the promise of God is true. 4 From the 20 chap: to the end; the Cities of refuge are appointed, and the fields of the Levites near to the city: then Rub. Gad, and the tribe of Ma●asses are sent away to their own possessions, according to the covenant. Num. 32, Afterwards the care of I●su● touching his posterity is showed by a notable exhortation; and forbidding them to have society with the Gentiles; and he shows a large rehearsal of God's benefits: and making a covenant between them and God: he calleth back the people unto God, Lastly is declared the death of josua and Eleazar the son of Aron, and the burying of josephes' bones. ❧ The book of judges. THe book of the judges, is named of those judges which after the death of josua, Governed Israel: For it containeth a description of Israel's proceeding after josuahes death under the judges, who marvelously defended the people from their enemies, wherein is to be observed that God preserved the common weal of Israel for the same cause, for which he did establish it; Namely, for his sons sake, that should be borne of the Ieweish people: also this is to be noted, that the people of the old Testament were under four kinds of Government, according to the diversity of the times. 1 Under a fatherly Authority, in the time of the patriarchs, Moses and Aaron. 2 Under the authority of judges, during the time of these judges. 3 Under the government of Kings, in the time of the Kings. 4 Under the government of the Priests, in the time of the Priests until Christ: Who one for all is 1 Eternal Father. 2 judge of the quick and dead. 3 King of Kings. 4 Everlasting high priest. There were in number as judges 16. 1 judas. 2 Simeon. 3 othoniel. 4 Aroth. 5 Samgar. 6 Deborah the prophetess. 7 Baruck. 8 Gedeon alias jerobabell. 9 Abimelech. 10 Thola. 11 jair. 12 jepthe. 13 Abesau. 14 Achial●n. 15 Abdon. 16 Samson. Now the book of judges is devied according to the order of the persons, as they ruled in Israel. From the beginning of the book to the 6 chap. 7. histories are described, of the judges, judas, Simion, etc. Amongst whom Deborah the prophetis singeth a notable song in the 5. chap. From the 6. to the 13, besides the story of Giddeon and his son, three other judges are described, Thola, jair, and jepthe, of the Sacrificing of his daughter. chap, 11, from the 13, to the 17, is described an excellent story of Samson, and here is Samson peculiarly commended in it, he was a figure of Christ. From the 17. to the end of the book, beside the Idol of Mica, and the children of Dan is set forth a fearful and a lamentable story of a Levites wise, for whom being ravished, fallen down dead, and cut into 12. pieces, the whole tr●be of Benjamin was all most extinguished: that by this one example, we may learn that God doth severely & fearfully punish adulteries. Thus far goeth the Book of judges, wherein are set before us many examples, to stir us up to repentance: in which we also see that God hath always sharply punished Idolatry and other fearful sins, but hath been merciful to the repentant: that this book may well be called, the boo● of the Wrath and Mercy of God. The book of Ruth. THe book 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 son of Lot Gen. 16, This book containeth only 4, chap, besides that, it is an example of domestical care, wherein it also declares, that God even than had care of the Gentiles, and that the Gospel was revealed to the Gentiles: after these things Ruth and other of the Gentiles are joined to the seed of Abraham. This book containeth part of the genealogy of David, which by the Evangelist is translated into the genealogy of Christ: so that you may say that this book 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 sins. And furthermore thou shouldst not doubt salvation also to be ordained for the Gentiles. It is divided into 2 parts. IN the two former chap: Ruth is set down for an example, how all Daughters in law ought to behave themselves: Humbly and dutifully towards their Mother's in-law. 2, In the other chapped is an example of Chastity in Booz. The books of Kings. THe 4 Historical books which are entitled the books of the Kings, after the usual edition, are in Hebrew only two, whereof, the first is named SAMUEL, and is divided of the Latins into 2 books, the which are called the books of Samuel. The later of them is called the book of Kings: which in like manner, is divided into 2 books which are called the books of the Kings. This Samuel was a most faithful & constant Prophet of God, under King SAUL, of whom the 2 first books do take their names: and in the one of them, the story of Saul; in the other, the story of David is largely described. The two latter books are commonly called the books of the Kings, because they contain the History of all the other kings, both in Israel and in judah. In the first book of Samuel is described the beginning of the third kind of government, namely, the Kings under wicked K. Saul; under whom, the kingdom and monarchy was ordained in Israel. In the second book of Samuel the kingdom is translated from Saules house unto David's, the most godly king and Prophet, which is worthiely called the crown of prophets. In the 1. book of the kings, it is according to the vulgar edition; and in the third of the Kings is described, first the story of Sallomon: the king, in whose time the Temple was built unto the Lord in jerusalem. 2. the dividing of the kingdom into two parts: namely, judah and Israel: & in the histories, some of the Kings of both parts are largely described. In the 2. book of Malchim, that is to say, in the 4. book of the kings, according to the vulgar, all the kings in Israel and in judah are described: also the wasting & carrying away the people of Israel, captives into Assiria, & judah into Babylon. In the mean while, the books are garnished with the promise concerning Christ which were made unto David. 2. Kings 3, ¶ A Catalogue of the Kings of the People of judah. Saul, David, 1. Kings 9, 2. Kings 3, Sala: These 3. reigned over all the People of Israel & judah, before the description of the T●●bes: Afterwards ten tribes sell away from the ten, and they became two kingdoms, as the Kingdom of Iud: with the two tribes: judah and Benieamin, & the kingdom of Israel with other ten Tribes. The Kings of judah. 1 Roboam. 3 12. 14 2 Abias. wicked. 3 15. 3 Asa. 2 〈◊〉 15. 4 jehosop. Godly. 2 16. 5 Zambnas'. 3 12. 6 joram. wicked 4 11. 7 Ochozl●s 8 joas. Godly 9 Amasias partly wicked, & partly Godly. 10 Azarias. like father, like son. 11 joathan, such an other, 4 14. 15. 12 Achas. wicked. 4 15. 16. 13 jachi, as Godly 4 18. 21. 14 Manasses wicked, 4 21. 22. 15 Anion, like father, like 4 23. 16 josias 4 24. 17 joachas Godly 4 24. 18 joachim wiiked. 22 19 joachim, a child like the father. 20 Zedechias wicked, 4 This Zedechias the last captain and king of judah, was with the people of judah carried into Babylon, 4. Kin, 25, and the people of judah remained in captivity 70. years, according to the prophecy of jeremy. The kings of Israel. 1 Hieroboam. wicked 4 book of Kings. 13 2 Nadab. 3 15 3 Baasa. 3 15 4 Hela. 3 16 5 Lambti. 3 16 6 Achab. 3 18 7 Ochozias. wic. 4 kin 3, 8 joram. 4 9 jehu partly god, part. wic. 4 kin. 10, 10 joachim. wic. 4 kings 12 11 joas. 4 13 12 jeroboam, wicked. 4 k. 14 13 Zacharias, part. good, part. bad. 14 Sellon wicked. 4 kings. 15 15 Manachem. 4 15 16 Phaceas. 4 15 17 Phasea. 4 15 18 Ose. 4 15 In the days of this last king, Israel was carried into Assyria, where they remained in captivity, 4. king. 17, The first book of Sammuell may fitly be divided into three principal parts. From the beginning thereof to the ninth chap: is set forth the story of Samuel, which was both a judge and a Prophet in Israel, & namely the Birth. Of Samuel. Calling. Of Samuel. Oblation. Of Samuel. Old age. Of Samuel. The sight also of God's people against the the Phillistians is described, and the Miracle done about the Ark: and the hard hap of Helie the priest; for the cockering of his sons, is by Samuel foretold to the People, in the end of this part. 2 From the 9 chapter, to the 16. the first part of Saules history is described: 1 the Calling, of Saul. 2 the Anointing of Saul. 3 the Prophesing, of Saul. 4 the Confirming, of Saul. 5 the Victory, of Saul. 6 the Kingdom, of Saul. 7 the Meekness, of Saul. 8 the Offence, of Saul. 1 From the 16. chap: to the end, is the other part of saul's story described, how until his death he was employed not only in the war against the Philistians, but much more in pursuing of David: where not only David's being anointed overcoming of Goliath, and league with jonathan saul's son, but also the manifold and dangerous fights of David, and his deliverance is described, that every one may see how the Lord made his servant admirable, & carried him to the pit of destruction, and brought him back again, till at length being strengthened with the cross, he obtained the kingdom, and proved a most godly King and Prophet. The 2, book of Sam which containeth the whole story of David may well be divided into 3. principal parts. From the beginning to the 11. cha, beside the revenge upon the traitors & murtherens of Saul, is described the anointing & the consecrating of David unto his Kingdom after the death of Saul, and his happy success, being full of humility, of piety & forwardness to the building of God's house, victories against the Philistians & others, mercy, fidelity, benefits, etc. to whom also was made the promise of Christ, chap. 7. whereof mention is made in the 10. to the Heb. From the 11. to the 22. are described the the adultery & murder of D●. & his hard hap after his repentance, at the parable and preaching of the Prophet Nathan, thorough his own sons who committed whoredom with his wives. And namely the danger of sedition by his son Absalon, with other punishments of his sin, & decay of his kingdom. Also the famine & other calamities that followed the adultery and murder of David. From the 22. cha. to the end do follow first the song & thanksgiving, them the last words of D. & his great offence committed against god, in numbering the people, with the great punish meant of his sin, which Da. choose before the rest of 3. kinds of punishment set before him, having his choice, so that here also we may have an especial book, concerning the wrath and mercy of God. The 3. book of Kings which is called the first of the kings, containing both the story of Salo. & of some other kings, & is divided into 3, principal parts, the 1. of Sal. the 2. of Roboam Salo. son, & of some other kings, the 3. of the wicked K. Achab, & of the most ungodly Q. Ies. & also of Eliah the prophet. The story of Sal. is divided into three parts. 1. Before the building of the Temple. 2. In his building the, etc. 3. After the building. Before his building the temple, from the beginning of the 5. chap. besides the story of David's old age, in the 1. chap. and of his death in the 2. is described the consecration of King Sallomon, his wisdom, justice, and renown: whereof Christ also maketh mention in the 6. chap: of Matthew. In the building of the Temple, first how he dealeth with King Hiram about the matter, than 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 Solomon: then the building of Cities, and the magnificence of Solomon: after which both lust and fearful idolatry did ensue; & for the same, the kingdom of Israel was divided into two parts, and jeroboham was stirred up against Solomon; so flourishing kingdoms are wont to decay, faint, and in the end by idolatry to perish altogether: lastly Solomon is saved through the blessed seed of the woman: He dieth in peace, & is buried in the City of his father David. The 2. part, from the 12. to the 17. besides the story of certain kings, containeth the separation of the kingdom of Israel, from the kingdom of judah. The 3. part, from the 17. chap: unto the end of the book, containeth both the in● piety, wrong and tyranny, of King Achab, & Queen I●●abell, and also the prayer, constancy, and flight of the Prophet Elias, and his personal fasting 40. days & this book may be very famous, because of king Solomon & the prophet Elias: who reigned not only in earth; but in heaven also. The fourth book of the kings is called the second of the kings. Containeth the histories of others the kings of Israel and judah; after the wicked king Achab: and is famous for both captivities in the carryings away; one of Israel, into Assiria: in the 17. chap. the others judah into Babylon in the last chap. Also besides the histories of Helias & Elizeus the prophets unto the 10. chap. by order of succession, do follow one an other the kings of Israel and judah, sometimes good and sometimes bad: sometimes most Godly, as josias, Ezekias, sometimes most wicked, as joas and Manasses, with other, to the end of the book: under which kings, all the prophets, both Elias, and they which were before the captivity of Babylon, did prophesy & many of them were crowned with martyrdom, as Esay, jeremy, Amos, Zachary, Zacharie, and the rest. Of the books called Paralipomenon. PAralipomenon taketh his name of leaving, because it handleth that, which in the books of the Kings is left out or omitted; and is derived of Para, that is like, and Leipomai, to leave or omit: they may be also called, books of chronicles, because they contain histones of things done from year to year, whereupon the Title in Hebrew is dibre haiamaim, that is, words of days, for in these two books are described particularly, the acts & deeds of the kings of Israel: but it is uncertain, whether these 2. books be that one, whereof mention is made in the books of the Kings, when it is said; are not those things written in the book of the words of the days of the kings of judah? These two books are thus divided. The former (which hath 30. chap.) containeth the histories of Saul and David, besides the numbering of the tribes. The latter which hath 36. chap. containeth the histories of Saul, Solomon, and all other kings of Israel and judah. The sum of the first book is this. 1 From the beginning to the 12. chap. besides the story in the 10. of the priests and Levites, & in the 11. of saul's death, are set forth 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 history of David is amplified; which is in the Second book of Samuel. 3 Fron the 24. ch. to the end, is set down a catalogue of the princes of David: also how forgetfulness & death & the end of all ceased upon David. The some of the 2. book called Paralipomenon. 1 From the beginning to the 10. ch. those things of king Salom. are enlarged, which are contained in the greater part of the third book of kings. 2 From the 10. chap: to the end, are described the acts and deeds of the other kings which are written in the 3. and in all the 4. books of the kings. The book of Esdras. The two books, to weet, the 1. and the 2. of Esdras, which is also called the book of Nehemias, are by the hebrews joined together in one, but the third and fourth book of Esdras, are not commonly used amongst the Hebrues, albeit the third be for the most part taken out of the book of the Chronicles. The books of Esdras & Nehemiah do by good order of the history follow the books of the kings and Chronicles. For as the book of the kings and Chronicles do contain the histories of the state of the Israelites, before the captivity in Babylon. So these two books of Esdras and Nehemias, do show what things were done amongst the people of the jews, after the captivity in Babylon. For Esdras and Nehemias (which are said to have been scribes to jeremy) do bring back the people from that captivity in Babylon, and restore the City of jerusalem and the Temple, I mean both the Common weal and the church, whose hearers and encouragers, were the prophet's Agge & Zachary. And this re-edifying was made, because of Christ, who shortly after was to come, & to be borne in Bethlem, to preach in this second temple of jerusalem, & in the end to suffer without jerusalem. The sum of the Book of Esdras. It hath ten chap, which are thus divided. From the beginning to the 4. ch, is described the releasing of the jews, granted by Cirus K. of the Persians. Then the people are numbered & gathered together in jerusalem, by Z●robabell their captain, beginning again their oblations and festivals. And here may be observed the marvelous judgement of God & his goodness towards the Gentiles, by the captivity of the jews. For as Nabuchadnezar & Euilmeredech before the deliverance, were converted by the mean of Daniel and Darius king of the Medes, and Cirus king of the Persians after the deliverance: so the captivity of the jews was profitable unto the Gentiles. From the 4. chap; to the 9, is described the building again of the Temple by the persuasion of Agge and Zachary the prophet's, after the hindrance thereof 42. years ●nder Darius the younger: so that you may ●●e the envy & policy of Satan in hindering ●he true worship of God as much as may be. Then the temple is furnished again by Es●ras. Darius' supplying religiously that ●hich was wanting, & restoring those things ●hich had been taken away. From the 9, to the end, is described the ●eale of Esdras, in separating and removing 〈◊〉 strange women; where especially are to be observed, the common places of praye● and of true repentance. And in this whole book must be observed, how God one while punisheth his elect offending, as here, by the captivity of Babylon: another while receiveth them again to favour, as here, by Esdras and Nehemias. The sum of the book of Nehemias, which also is called the second Book of Esdras. 1 First, from the beginning of the book to the 8 chap, after the faithful prayer of Nehemias the jew, with the confessing of his sins; he obtaineth of his heathen Lords Artaxerxes the king (whose Butler he was in Persia) leave to return to his brethren in judea: so as we may see that deed do follow faithful prayer: coming to jerusalem he gins to re-edify the City, not without trouble, persecution, and many hindrances: so that the people were both molested in such sort by their enemies, that they were driven to hold their sword in one hand, and to build with the other: and also they were afflicted with so great famine and s●arsitie, that Nehemias in the 5 chapped, commanded by an edict, that all they which had taken ●surie, should restore it wholly unto the poor. lastly, though he were not free from the deceits of wicked men, yet he went forward with the work, until 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 Law is repeated, the people are instructed, and the covenant is renewed: for without Religion and the word of God, all is filled with errors. 3. From the 11 chap, to the end of the book: first the habitations of the people are set out by themselves, than the Levites are numbered: lastly, strange women are separated; order is taken for the Levies, and the keeping of the Sabaoth is renewed. The third book of Esdras (as it is called) containeth only an amplification of those things which are comprehended in the book of Nehemias, except those which are repeated in the first chapter, out of the books of the Chronicles. The 4. book of ●sdras, which is not his, seemeth to be collected out of divers places, and containeth an amplification of those things which are sufficiently described in the first Book of Esdras: so as it is not likely that Esdras would thrice repeats the same things. But howsoever the matte● be, these two last books as they are not 〈◊〉 Hebrew, so seem they for little use. Therefore let us come to the books th●● follow: as 1. of Tobias, 2. judith, 3. Hester. All which may be reckoned among the books which are Historical, & brief be running over them, let us see what especially they contain in them that may serve to edification. The book of Tobias. THE book of Tobias, whether it be a story or some devised thing, as it may seem to be a Comedy. It hath his use, for it showeth how it usually falleth out to the religious country man, o● any other that liveth in wedlock: namely, that he is subject to afflictions, but the end thereof is good. So that such as are married, may here learn to have patience in faith, in hope of eternal life. And thus the book of Tobias is a glass for them that are married, at the book of jesus Syrach is an instruction for an householder. There are 14. chapters in it, which may thus be divided; if once we know that Tobias with other Israelites, was in the time of Salmanaser king of the Assyrians, carried captive into Assyria, and lived 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 Marriage. 3 His Godliness. 4 His Trouble under Senacherib. 5 His Carfulnes in burying the godly deceased. 6 His Blindness. 7 His Prayer. 8 His Fatherly love towards his son. 9 His 2 From the 5. cha, to the 13, are described Tobias the younger. 1 His going to Rages a city of the Medes to the house of Gamaliel. 2 His Deliverance from a fish by the An. 3 His Marriage with Sara raguel's dau, 4 His Prayer. 5 His Return. 6 His Curing of his father. 7 His The departure of the Angel. All which things do commend unto us the estate of Marriage as honourable Heb. 13. which is governed even by Angels. 3 From the 13, to the end, is described old Toby 1 His Thanksgiving. 2 His prophesying of jerusalem. 3 His Years. 4 His Death. 5 His Burial, with the description of the destruction of Ninive, the restoring of jerusalem, and of young Tobias re●nno to his own: his death, etc. Thus God disposeth of household affairs, and is a comfort unto the faithful which are married, in all their troubles. The Book of judith. THe book of judith, is so called of judith, and is reckoned amongst the apocrypha books: for men doubt whether it be a story, or some devised matter, as it hath the form of a Tragedy. But howsoever the case standeth, it is a profitable book and was confirmed in the Nicen Synod, to be accounted amongst the holy books of the Bible: for it pointeth out the Tyranny of the wicked, and their fearful overthrow as also the confidence and victory of the godly, albeit they are exercised with afflictions. It hath 16, chapters, which are thus divided. First, from the beginning to the ● ch●, is contained, first generally the victory of Nabuchadnezar by his prince Holofernes. Holofernes threats and wrath against the Israelites, and lastly, the Israelites resistance one while, and fear another while, as it comes to pass in the afflictions of the saints, thorough the weakness of the flesh, the devil in his instruments rageth so greatly. 2 From the 8, to the 13, is set forth the constancy of judith, who was a widow and a jew of the Tribe of simeon, and her hope of deliverance. 2 her prayer, 3 policy, 4 her success, 5 her boldness, in cutting off the tyrants head, her return into the City of Bethulia: so that we may certainly conclude, that God is as well able to save with a few, as with many; as well by women, as by men: that the victory may be the Lords, whose power in our weakness is perfected. 3 From the 13, to the end, the jews do triumph for the victory, & their enemies being slain, they give thanks to judith, & she unto God, and at length in a perfect age she ended this life. Praise, glory, & honour, be ascribed unto God, who in vanquishing the ungodly doth defend and preserve his elect, by what means soever it be. The Book of Hester. THe book of Hester, is so called of Hester a jewish woman, whom Ahasuerus had taken to wife, who otherwise was called Artaxerxes successor to Cirus, in the Persian Empire. For those things which are contained in this history, happened in the Persian Monarchy, after the return of the jews from Babylon, but before the restoring of the people. And God to preserve his people, among whom Christ should be borne, he did here miraculously put away a danger, which was intended against all the jews, which as yet remained in Persia, by this example to comfort them that returned home, and encourage them confidently & cheerfully to go forward in restoring that commonweal wherein Christ was to preach the Gosper, and to begin his government. Now concerning the division of the book, we must note, that only the 9 sooner cha, are in the hebrew, and none of the rest unto the end; and therefore in Luthers-Dutch copy, it is separated from the other part, & set by itself in the end of the old Testament. Otherwise, there are 16, chap, as in the book of judith, which are divided, as it were in manner of a Comedy, The first act might be unto the 4. chapped, wherein Queen Vasthi disobeying her husband, is put away, and Hestera most beautiful virgin, is chosen Queen. But by the advancement of Haman, and his deceit, the jews do mourn, because that all of them were in danger of their lives, by the letters that the king sent out against them. So may we see by this example of Vasthi and Hester, how God doth put down the mighty from their seat, and exalteth the humble: and in Haman, how God for a time doth suffer tyrants to flourish and tyrannize, that their fall and punishment may be the greater in the end. The second act, is from the 4. chap, to the 9, in which followeth a comfort by this Qu. Hester, that being persuaded by Mardocheus his many prayers, taketh upon her the defence of the jews, and bringeth Mardocheus into the kings favour, whereby at length Hamans' deceit being made known to the king, he is hanged, and other letters contrary to the former, are sent forth, whereby the people of the jews are delivered from danger of death, and their mourning is turned into joy, that it might be verified of Haman, which the Psalm speaketh: He fell into the pit which he made but of the jews: the net is broken and we are delivered. The 3. Act is in the 9 chap. concerning the revenge which the jews took, partly on the sons of Haman, and partly on other their enemies. Thus far goeth the story in Hebrew. The 4. Act is of those things which are not in the Hebrew, concerning Mardoche●● dream, with the interpretation thereof, & of the letters published against the jews, & of Mardocheus prayer: unto the 14. cha. The 5. Act to the end, of the mourning and prayer of Hester, of her suit to King Ahasuerus for the jews, and letters sent forth contrary to the former: of the saving of the jews, and of their appointing of festival days, in remembrance of so great a benefit as God bestowed upon the jews by Hester, Ahasuerus and Mardocheus. So God is now and always present with his Church and people, to help them at all need. Glory be to Christ for evermore, Amen. The book of job. THe book of job is named of job, of whom is said in the 14. of Ezech. If these three were in the midst of them, Noce, Daniel and job, they in their own righteousness should deliver their own souls, saith the Lord of Hosts. But who wrote this book? Moses (as some thinketh) or some other, it is uncertain. Neither skilleth much to know it, seeing it is out of question, that this book containeth the words of the holy ghost. The sum of the book handleth this question. Wither the righteous are afflicted of God, or not? job proves by many firm arguments, that God useth to send many afflictions to innocent and godly men, only for his own glory: as Christ speaketh of a man borne blind, john. 9 But the friends of job impugn this sentence, and they contend with him in many probable arguments, that the godly are not afflicted of God, but if they be afflicted, than it is for their sins. This whole book is spent betwixt job and his 4. friends; at length God himself dissolves the controversy. This book contains 42. chap, which are thus divided. In the first three chapped, is contained: history of the divers afflictions of job, and the temptations of Satan, that first assailed jobs children and his possessions, but when he suffered all that most patiently, at length he set upon his own person, whereby he was made so unpatient thorough the greatness of grief, that he did not only horribly curse the day of his nativity, but also praise death before this life: where it is to be observed, how diligently sathan persisteth in temptation, until he make man horribly to sin against God. From the 4 chap, unto the 8, is described the first disputation betwixt job and his friend Eliphaz the Themanite: the argument that Eliphaz propounded against job; to wit, God punisheth men only for their sins: job answered, that he took it not to be so: and he complaineth of the troblesomnesse of his friends, that they did more terrify him, then comfort him. From the 8, chap, to the 11, is written the second Shuhite disputation, betwixt job and his second friend Bildad, concerning the same argument: that God punisheth job for his sins, the which job again denieth to be so, with a complaint that he did not know the cause of his affliction. From the 11, unto the 15, follows the 3. disputation concerning the same argument, betwixt job & his third friend Zophar, the Naamathite, to whom job did propound this question. Wherefore are good men sometimes in distress? 5. and afterwards he unfoldeth the question or argument, and at length bewails all men's misery on earth. From the 15, unto the 22, again jobs three friends begin in order to dispute against him. First Eliphaz accuseth job to be a sinner, the which job denieth not: and then reproves Eliphaz and his fellows, saying: that they were bad comforters. Secondly, Bildad, as he had before, saith; that God useth to punish the wicked for their sins with many plagues; & he would infer, job to be wicked, because he is much punished of God. job answereth, that his fortitude & strength was in the grave. Thirdly, Zophar allegeth that it goeth well with wicked men, but not long: and laboureth to prove that job is such a one. job shows the contrary to be true in every part that is to wit; that it goeth long well with the wicked in this life, but that he is not wicked. From the 22, unto the 32, jobs 2 friends Eliphas and Bildad, did yet more vehemently set upon him with the same opinion, repliing herewith according to man's reason as they did before, but in vain was it. job standeth with a settled mind, although he lay in great misery. Sometimes he teacheth them, and sometimes he adds his complaints: sometimes he purgeth himself before his friends, that he was of an unblamable life. From the 32, to the end, God himself at length doth preach before job, rehearsing all the works of his power, minding to teach him, that he was unjustly accused of him. Upon the which sermon in the last chap, job repenteth, and is restored to his perfection, for an example to us all of true repentance. So much concerning the book of job, In which was handled concerning the suffering of the saints, and of the impatience of flesh and blood, which God pardoneth in his saints, thanks be to God for ever. The Psalms of David. Psalms hath his name or derivation of singing, because it is written in verse to sing. More anciently, it is called a private speaking, because that an only speech was had, betwixt God himself 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 Law. 3 Promises. 4 Faith. 5 Consolations. 6 Repentance. David, a King and Prophet, is the author of the Psalms: the holy Ghost speaking in him. Matth. 22, How doth David in spirit call him Lord. There are of the Psalms in number 150, which are to be divided 3. manner of ways. The first division. Some are properly called Psalms, others are called Hymns. They are Psalms, as long, or as often as David doth desire any thing of God. They are called Hymns, when as he giver God thanks for a benefit received. The second division. The Psalms, according to the Hebrues, are divided into 5. books, 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 book containeth 41. Psalms, which are all David's, whence all the psalms are ascribed to him: & this first book continueth unto this psal. As the Hart desireth the water brooks, etc. The 2, Book containeth 31, psal. which are ascribed in the beginning to the sons of Chore, being singers: they are all David's, except one of Asaph, & the last salomon's: and this second book continueth unto this Psalm; How good is God unto Israel. The third book containeth 17 Psalm. of which 11, are to be ascribed to Asaph, ●hree to the sons of Chore, one to David, and the two latter are ascribed to two other finger's. The fourth book also containeth 17, Psalms, of the which, the first 9 are attributed to Moses the servant of God, the rest are David's: and this book doth last unto the 107 Psalm, Praise ye the Lord. The fift Book contains 45. Psalms, of the which many are attributed to David, in the mean time, some of them being uncertain for the hearers, they are marked sometimes before the Psalm, sometimes after, and sometimes in both places, by this Hebrew word HALLELVIA, so as it seemeth to be a giving of thanks to God, for such a Psalm. The Author is not known: And this 5. book continueth unto the end of the Psalter. The third division, All the Psalms are 5 fold, to wit: 1 Prayers. 2 Giving of thanks. 3 Consolations. 4 Prophecies. 5 Doctrines. 1 All the Psalms are prayers, in which something is sought of God: as this, Be● merciful unto me O God, etc. Again, He●● us O god, etc. Again, Lord in thy wrath, etc. 2 All the Psalms are thanksgivings it which we do give thanks unto God for be benefits received: as this, O praise ye the Lord, etc. 3 All the Psalms are consolations, in which we comfort one another: as this, Blessed are they whose iniquities are forgiven Blessed is the man. 4 All the Psalms are prophetical, in the which the Messiah is foretold, with his kingdom; his resurrection and ascension: as, O Lord our God. God shall arise, and the Gentiles, etc. 5 All the Psalms are Doctrinal, which continueth histories and instructions or reformations of manners. As behold how good and pleasant, etc. He that dwelleth in the closet of the most highest, and doth re●●an●e in the shadow of the almighty. Unless the Lord build the house, etc. Again, by the rivers of Babylon. Besides all these, there are sundry and divers uses of the Psalms. As for example. 1 So often as thy heart is heavy. 2 So often as thou art destitute of man's help. 3 So often as thou art oppressed by thy enemy. 4 So often as thou art molested by the eves. 5 So often as thou art enforced to exilement, or driven into banishment. 6 So often as thou art in danger of laying await of others. 7 So often as thou art deprived of wife & chill. 8 So often as thou art oppressed with poverty. 9 So often as thou art overgrown with diseases 10 So often as thou art pressed with envy. 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 observed, that the vulgar edition hath erred in the numbering of the Psalms. Therefore they are to be numbered according to the Hebrew truth. This is to be observed, that David is painted and set forth with his harp, because of those Psalms: as from him playing or singing upon the Harp. The Books of Solomon the K. Three books are attributed to Solomon. proverbs. Ecclesiastes. Canticles. Which thus among themselves are to divid. 1. Proverbs for young men. 2. Eccle. for men of stayed years. 3. Cant. for old men. The book of the Prou. doth contain doctrine concerning obedience, concerning good works, & manners, withthe which christian young man is adorned. Eccles. containeth doctrine concerning the cross, and consolations in temptation with the which they are afflicted and tempted, that are settled & full grown in religion and godliness. The Cant. are certain, pleasant, & swee● thanksgivings, with the which the godly▪ that are ready to depart from hence in: full age, do ascribe all that power unto God, by which they have been here lustained. The Book of the proverbs. THe book of the Prou: besides this, that it containeth most excellent sentences, in which it teacheth, partly the fear of God, and faith in God, partly honest manners & conversations in this life. He hath a most excellent Oration, by the name of wisdom, concerning the eternal word of God, by the which all things are made & governed, that is jesus Christ our Lord. This book is divided after this manner: From the beginning unto the 10, ch●. there are certain common exhortations, by way of preface to those things that teach a christian man, as are exhortations to wisdom, discipline, knowledge, honesty, and perfectness in the 1. chap, In the 2. chap, to hear and learn the word of God, with promises thereunto annexed, In the 3. chap, to believe the word of God, and to use rightly our goods & possessions, to suffer adversity in the cross. In the 4, chap, to obey parents, promises being added. In the 5. chap, exhortations to chastity, against adultery and fornication. In the 6, chap. to must in God, contrary to the confidence in man, and again to labour in youth. In the 7, chap, to concord, and chastity, against adultery, and that most sharply. In the 8. & 9, chap. He commends wisdom excellently, that is to say, the word of God: and thus far the preface. From the 10, unto the 25, he sets down proverbs or sentences in every chapped, there are many and divers sorts, which cannot be aptly reduced into any head. From the 25, to the 30, chap, doth follow proverbs, which are attributed to Solomon, but were taken perchance out of a certain book, by Sela and some other writers of king Ezechiah. In the last two chap, there are the Proverbs of Solomon, but under strange titles. As Agur and Lamuell: in which words it is thought that Solomon is called. First, of gathering, because he gathered such proverbs. After that, from the presence of God, because God was with Israel in the days of Solomon. The book which is called Ecclesiastes. THe second book of Solomon called Ecclesiastes, because Solomon was called Eccles. that is to say, A preacher. Or else, because he speaks to a multitude, and not to one only: or for his wisdom, with the which he was plenteously endued. This book seeks in every kind of life & institution of men sure felicity in this world, but he finds nothing but vanity. Therefore at length he comes and pronounceth, that nothing is better for man then to fear God, and to keep his commandments: that whatsoever shall happen in this world, yet man should remain in the judgement of God. But because these things cannot be without Christ, therefore this book as the rest doth send the Reader unto Christ. There are 12. chap, which are thus to be divided. From the beginning unto the 8. cha, instructing men of a ripe age, he teacheth that in earthly things there is nothing everlasting, but momentany & altogether short whatsoever we do see: and he condemns all men that put their felicity any where else but in God. For after his preface which handleth the nature of things, He condemns 1 the Wisdom. 2 the joy.. 3 the Unstableness. 4 the violence & reproach 5 the babbling & chat. 6 the Covetousness 7 the shortness of the days of this life. From the 8, cha, unto the end, he sets forth wisdom with her effects, and afterwards with the fruits, to wit: True repentance, Amendment of life, Almsdeeds, etc. And he teacheth, that they are truly blessed of God, which are joined with God, and are united unto him through religion, and godliness, and also the lawful use of other things. In the end he reckons up the inconvenience of old age, and the decay of all his strength, that draweth nigh to death Therefore let every man live in the fear of God, let him faithfully perform his office, and let him use the things created of God to the glory of God. The book of the Canticles. THe 3. book of Sal. whose Title is, The Song of songs. Solomon hath set forth many songs, to wit 105.3. King 4 but because that this song is more excellent than the rest, and more glorious, it is called the song of songs: and it containeth secret mysteries under the Metaphors of the bridegroom and the Bride, of Christ and of his Church, or of all the godly. For though the verse be thank of giving, in which, thanks are given to God, because he hath adorned the common weal of Israel with great benefits: to wit, with a king and priest. Yet he shadoweth the kingdom of Christ, for whom all men doth give thanks unto God, that here have fought a good fight, to whom is appointed a crown of righteousness in heaven, whiles they are engrafted with their spouse eternally. Because it cannot be divided into parts, since that thorough 8. chap, there is a certain perpetual speech, between the bridegroom and the bride. To conclude, this book containeth most excellent and particular matter, 1 Concerning the kingdom of God. 2 Concerning the Ministry of his word. 3 Concerning the variety of the gifts of the holy ghost 4 Concerning the perpetual felicity thorough Christ. 5 Concerning the defence or protection of the highest 6 Concerning the tranquillity of the elect. 7 Concerning the peace or quietness of conscience. The book of Wisdom. ALthough this book by the title seemeth to be salomon's, yet it is ascribed to Philo, a man most wise & learned of the jews, who was the ambassador of the jews to the Emperor Caligula, against which tyrannous prince & the like ungodly men, Philo judeus seemeth to have written this book: that it may well be called the Philosophy, or the wisdom of Philo. The book being very convenient for our time. He commendeth the word of God against savageness and tyranny of the wicked, who will not favour the word of God among their subjects: even as Caligula did interdict his religion among the jews. But thou shalt observe, that the word of God in this book is called Wisdom; and this book to be the interpretation of the first commandment, whence all wisdom doth flow. Furthermore, the chapters of this book are 22. which are thus divided. 1 From the beginning unto the 6 cha, he maketh a comparison betwixt the righteousness of the godly, & the cogitations of the wicked. 2 Betwixt the goodness of the godly, and the council of the wicked. 3. Betwixt the simplicity of the godly, and the tyranny of the wicked. 4. Betwixt the Martyrdom of the faithful, and the unhappiness of Insidels. 5 Betwixt the constancy, reward, and felicity of the godly, & the condemnation of the wicked. 2 From the 6 chap, unto the 10, he layeth down grave exhortations, in which he exhorteth wicked men to embrace wisdom, that is to say: with penitency and repentance, where he showeth that wisdom is to be gotten by faithful prayers. 3 From the 10, unto the 16, he commendeth wisdom by the example of the patriarchs, and by the sundry benefits and miracles of God towards his people, and against Idolatry and impiety, whose curse he sets down with a derision and detesting of them by praising God's mercy. From the 16 chap, unto the end of the book, again he compares the righteousness and the rewards of the godly, with the unrighteousness and punishments of the wicked, by bringing an example concerning the destruction of the Egyptians. So much concerning this book, out of the which many Ecclesiastical songs are taken out: The book of jesus the Son of Syrach. THis book thus far is called Ecclesi (that is to say, as some men do interpret) an Ecclesiastical discipline, much used: yet not accounted amongst the canonical books. It is called by proper name jesus Syrach, from the author (as the preface doth show) he lived almost after all the Prophets, in the last part before the coming of Christ in the flesh. A godly man and learned, but of the school of the Egyptians, coming forth in to light, did publish this book, gathered out of the writing of many learned men. The book is admirable, and very necessary and profitable for the use of the common people: where a Citizen or a householder may learn, godliness, honesty, & prudence, after what sort he must behave himself 1. towards God, 2 towards God's word, 3 towards his ministers, 4 towards his parents, 5 towards his wise and Children, 6 towards his own body, 7 towards his servants, 8 towards his possessions, 9 towards his neighbours, 10 towards his friends and enemies, 11 towards magistrates, and lastly towards all menne● 〈◊〉 This book may worthily be called a book of domestical discipline. But seeing that it cannot be profitably denied by Chapters, because it is not a book written in parts orderly, but gathered out of the books of many doctors, and heaped up confusedly, even as Bees do gather their honey out of divers flowers, it is sufficient to show what it doth contain generally. 1 First it containeth proverbial sentences, and dark similitudes, so as in this respect, jesus Syrach seemeth to be a follower or an Imitator of Solomon. 2 Furthermore, he poureth our and singeth certain excellent prayers and hymns unto God. 3 It containeth certain peculiar, ancient & divine histories of acceptable men to god 4 Lastly, he showeth with what benefits it pleaseth God most plentifully to bless his people, and what evils he hath heaped upon the wicked. 5 In sum, the book is full of divine wisdom. The books of the Prophets. THe prophetical books do follow: there are 16. Prophets, of the which there are 4 great, and 12 lesser, of whom we have spoken before. The sum of the doctrine of the prophets, is this 1. They teach the kingdom of Christ to come 2. They expound the first commandment, by many examples and histories. 3. They comfort the afflicted consciences, & threaten the secure and careless ones. 4. they condemn the Idolatry of the jews, which they call fornication. It is Idolatry or spiritual fornication, when men do worship the true God, not according to the word and commandment of God, but according to their own good opinion (as men say) look judges. 7, & 17. & 3 king 12, Ose 2. for that opinion is inhibited, Deut 12. The book of Esay. ESay, is the chief amongst the proph. whose writings are extant, next after David's. For he is joined to Christ, not only in faith, but also in nearness of blood. He calls Christ the bud of the lord, chap, 4. Men think that Amos the Father of Esay, was the brother of king Amazia, of whose line Christ is. Moreover, he writes not only more sermons than other proph. concerning Christ and his kingdom: but also more clear & more excellent than the Evangelists: therefore he is rather to be called an Evangelist, than a prophet. Esay learned in the time of the transmigration of the ten tribes, under Vriah & Ezechia kings of judah: he lived about the age of the world 3200. with Osea, joel, Amos & Micha: he prophesied above 100 years. The book of Esay the prophet, contains, 1 prophecy, Legal & evangelical, 2 Historical, as that of Ezechias the K. 3. exhortations unto the jews & pentiles, 4. Consolations, 5 prayers, 6 giving of thanks. In the book of Esay, there are 66. chap. which are thus divided. 1 From the beginning unto the 13. cha. he deals with the jews, sometimes he sharply reproves them: sometimes he prophesieth with them, sometimes against them: he threateneth the obstinate with horrible evils He putteth down most excellent promises, concerning Christ: to them that repent to comfort them, which part he shu●●eh up with giving of thanks. From the 13 ch, to the 24, he passeth over unto the Gentiles, & preacheth & prophesieth against them: whereby mine, he taxeth, fusle the Babylonians, 2. the Philistians, 3. the Moabits, 4. the Damascens, 5. The Ismaclites, 6. the Egyptians, 7. the Titians, 8. the Sidonians, as the evil neighbours of the jews, and always offensive to the people of God: in which he prophesieth devastation and other horrible evils to fall on them, neither doth he in the mean while neglect the promises made to the gentiles that they should be converted to the saith. 3 From the 24 chap, unto the 36 chap, he returns to the jews, to whom again he prophesieth hard things, because of their incredulity. He threateneth the captivity of that proud Synagogue & the wicked jews, & other hard fortunes, and that they were altogether forsaken of God. But the godly and good men he comforteth, in that God would keep & preserve his remnant and little flock. In the mean time, he omitteth not thanksgiving for the Gospel that should be revealed in the new testament. 4 From the 36 cha, unto the 40, cha. he reciteth the histories of Ezechias the K. of judah, who as a godly & fervent beseecher of God, was heard both against Senacherib, that wicked king of Assyria, & for himself being grievously sick with a pestiferous disease. From the 40 chap, unto the end, he again deals with the jews, sometimes most sharply rebuking them for their incredulity and Idolatry: sometimes comforting them, as being to be brought captive into Babylon. In the mean while he puts down many excellent prophecies and promises concer●ing the kingdom of Christ, and the calling of the Gentiles, joining the Gospel to the Law, to reprehension & consolation by the Gospel, that he might be said more truly to be an Evangelist than a prophet. So much concerning the book of Esay. The Book of jeremy. IEremy the son of Helchia the priest, began to prophesy, the 13, year of the reign of king josiah; when the king, the priests, and the people li●ed most wickedly, until the book of the ●ruine law was found in the house of the Lord, by Helchia the father of jeremy. Then the king being moved with pity and compassion, did restore the worship of god, ●nd did root out Idolatry, as the last book of the Kings doth witness, in the 22 chapter. jeremy prophesied from the 13 year 〈◊〉 josias, unto the time of the Babylonian c●tiuity, almost 41. years. He also prophesie● concerning the captivity of Babylon, & ti●● overthrow of the city of jerusalem: he fo●● told the time of the captivity, almost 70. years: where we are to observe, by ho● much the nearer punishments do haste 〈◊〉 draw on, by so much the more the wick●● are worse & more obstinate, which appeareth by jeremy, & by our time to be true. Although the order of chapters cann●● be observed in the books of the prophets because they seem rather to be sayings gathered out of the Prophet's mouths as th●● uttered them, then to have been written by them. It is somewhat to go thus far, if w●● can go no further, as to observe, that not●● jeremy doth handle chief 3. things in order, but with often repetitions mingled ●mongst themselves. First, he preacheth and chideth vehemently the wicked jews: afterwards b● foretells their punishments: to wit, the sa● king and wasting of the City of Ierusal●● Lastly, he prophesieth as other Prophets concerning Christ and his kingdom; and of the new Testament. 1 From the beginning unto the 20 cha. ●esides the history in which he is called of God by a vision, & by a sign: to wit, a fla●ing rod, & a seething pot. In which God ●ewes his sudden and vehement wrath against this perverse & rebellious people, by ●●e king of Babylon the rod & revenger of ●od. Besides (I say) this history, jeremy reproves the impiety of the jews, & their idolatry, offences, wickedness & cruelty against the prophet's: so as all these sermons for ye●ost part, are for penitency, or grave exhor●tions to repentance. Besides the prophets concerning the captivity of Baby. and ●esides consolations, with which God doth comfort the prophet against temptations, and ●he prophet the people to be delivered from the captivity. From the 20. to the 40. ch, besides the hi●●ory of the cross, & calamity of the prophet, 〈◊〉 besides those most excellent promises of ●●turn from captivity, & concerning christ, ●●ee threateneth the people of juda, & specially the prin. with all evil: which is aggravated ●y this, ●hat God signifies, that he will 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 not to be with his people, but against 〈◊〉 people. After that he threateneth false prophet's and preachers, who preached to 〈◊〉 Princes and people things pleasing the●● and not according to the word of the Lord. Lastly, he recites the history of Zeded● the king, that as contemning God's word● he fled to man's aid and help, even so ●●●sery and calamity happened unto him, whi●● is the reward of Tyrants. From the 40 chap. unto the end of th● book, besides divers examples; that is 〈◊〉 wit: God delivereth and keepeth the Prophet, that God is true in his word; that h● punisheth the contemners of his word: afterwards, besides admonitions to the Iew● in Egypt, and consolation with which jeremy comforted Baruch his scribe: he prophetsieth against the Gentiles his neighbours, the Egyptians, Philistians, Moabites, and other kingdoms: then he prophesieth the destruction of the kingdom of Babylon, by the Meads and Persians. Last of all, he concludes the book, with the history of the devastation or destruction of jerusalem, and with the leading away of the people in to Babylon: that every man may see the order of the Almighty, in which he is won● to punish them, who in contempt of his word do not amend their lives, neither yet repent. So much briefly concerning the book of Jeremy. The Lamentations of jeremy the Prophet. IN the book which men entitle Threnos: that is to say the Lamentations of jeremy. The Prophet bewaileth the destruction of jerusalem and the kingdom of judah, and the miserable captivity of the people, whom he could not convert by threatenings nor by promises, by reason of the unbelief or incredulity of the people and contempt of God's word: then he comforteth himself and the people with the promises of God, and by his prayers he recommends his cause to God. These Lamentations are written after this order in Hebrew, so as the first verse gins of Aleph, the second of Beth, the third of Gimel; etc. following & observing the order of the alpha. for the help of memory, the same is observed by some even to this day. Furthermore, as there are 4. chap, besides the prayer of jeremy in the 5. chap. even so there are 4. verses, according to the repetition of the Alphabet in every chapter. In the 1 Chapter the unfortumate estate of the people and kingdom of judah. 2 Chapter the negligence of the prophets. 3 Chapter the mercy of almighty God. 4 Chapter the destruction of the Temple, with famine and other punishments of the jews, deserved by sins. Every of these is set forth by way of complaining and Lamentation. The book of Baruch. THe book of Baruch, hath his name of the Author, whosoever he be. For it is not likely that he was Baruch jeremies' scribe, of whom is mention Jere, 45. but a certain other man of that name, although not endued with so large a spirit. Therefore it is manifest, this book is of no great moment no more than the third & fourth of Esdras. This book of Baruch doth contain, besides the epistle cast off 5 cha, of which this in the sum: As he wrote this book in the captivity of Babylon, so he attributeth righteousness to God, who worthily punished the jews. Secondly, he confesseth his sins, and he accuseth his nation for their stiff-necked disobedience and vi. faithfulness. Furthermore, he desires pardon, & that God would be merciful unto his people, & return them into their own country. Lastly, that he might stir them up to faith in their hearts, he promiseth the restoring of jerusalem. The Epistle going under jeremies' name, is added to the book of Baruch, and is an admonition against Idolatry, that the captives in Babylon should not serve the gods of the Babylonians, and so to turn from the true God. Therefore he vehemently inveigheth against Idolatry, persuading them to worship the true God, and to serve him only. Esay seemeth to have his name of divine vision, and jeremy of mighty supernal power. The book of Ezechiel the Prophet. EZechiell, who hath his name of fortitude, prophesied in Chaldea, beginning his prophesy about the river Chebar. He was brought under jeconia the king of judah (who is called joachim the younger) with DANIEL and the rest of the jews, into captivity or bondage, six yoares before jerusalem, and the Temple was utterly destroyed. He was servant to a priest, as was jeremias, and at the same time, with jeremias, and also handling or entreating of the same argument, to weet the captivity of Babylon, unless it were, that jerem. prophesied in jerusalem: Ezechiell, in Chaldea or Babylon, did foretell the calamity of the jews. Also Ezechiell in order followeth jereremie the prophet, so as jeremy is the first in veeres, and in office; Ezechiell the latter: and these did confirm the prophesy of each other: for whilst they which were departed into Babylon under jeconiah, being overcome with unpatience, began to be sotiethas they had obeyed the voice of jeremy; by whose persuasion, they themselves had yielded to the Babylonians, being solicited to this by self prophets, as though they had been deceived by jer. God raised up this Ezechiell the prophet in Babylon, that he might confirm the doctrine of jeremy, & that he might comfort the captives. A Summarie division of the prophesy of Ezechiell. From the first chap. besides that obscure vision of 4. chariots, concerning the enlargement of the kingdom of Christ, in all the 4. corners of the world, which Ezechiell received from the Lord, by and by upon his vocation, which continueth unto the 4. chap. he abideth chief in this one thing, unto the 25. ch. which he foretelleth much more harder than jeremy, how jerusalem and the people should be destroyed, with their kin. & princes. In the mean time he addeth promises concerning their return to judah. Furthermore the prophet shows, first their sins, 2 their unfaithfulness, 3. their wickedness. 4. their punishments. 5. the captivity of Ezechias the king, & the people of judah: sometimes by visions, cha, 1, 9, 10, 11 then by figures, cha. 45. at another time by similitudes, cha. 12, & 15. Again, by dark sayings or riddles, cha. 17. and also by verses, cha. 19 also by allegories, chap. 23, 24. sometimes by prophecies and manifest foreshowings & rebukings, as chap. 6, 7, 14, 15, 16, 20, 21, 22. From the 25, unto the 34. chap. he prophesieth many miseries, as the other Prophets did against the Gentiles being being neighbours to the jews, because they with fowl mouths & contemptible speeches did deride the jews; his speech doth appear with the success of the wicked, and the oppression of believers, & on the contrary, the health and salvation of these, with the destruction of them, is set together. Furthermore, the Gentiles against whom he prophesied, are 1. the Ammonites, 2. the Moabites, 3. the Idumeneans, 4. the Palestins chap: 13, 5, Tires, chap. 26.27.6 Sidonians chap. 28.7. Egyptians, chap: 29.30.31.32 to whom he adds in the 33. chap: a grave exhortation to repentance, comparing the word of God, to the sound of a Trumpet. From the 32. chap: unto the 40. besides the taxation of evil Persons, & the rebukes of the Idumeans, he prophcieth sweeths of the Spirit, and of the kingdom of Christ, and of Tyrants that should come towards the end of the world, into the kingdom of Christ, namely, Gogmagog, that is by common interpretation, the Turk. In the mean time, he useth excellent Similitudes as in the 17. chap: of the dry bones, drawing his argument from the resurrection of the dead. From the 40. chap: he prophesieth concerning the re-edification of jerusalem, and the division of the land, according to the 12. tribes, for the consolation of the jews, whereby they should not doubt of their return into the land of promise, and concerning the restoring of religion & policy, all which things in that spiritual vision (as in the beginning, concerning the vision of the 4. chariots) seemeth to shadow, or set forth the celestial jerusalem in Revel. ❧ The Book of Daniel the Prophet. DAniel, who hath his name from Divine judgement, first of all, he is brought into Babylon under jeconiah the King, being yet a very young man: Afterwards through the kings favour, he was promoted; chiefly, after he had interpreted the Dream of the king Nabucadnezer. Lastly he continued there lxx. years, & lived until the reign of Cirus king of Persia, as appears in the end of the 1. chapped. and as it is manifested in the ninth chapter. He was endued with such an excellent spirit that he did not only see the kingdom of Christ to come and to remain for ever, & the destruction of other kingdoms, but also he reckoned the years by weeks, in which Christ should come. He wholly applies himself in this, that he might manifest the glorious and the eternal kingdom of Christ: and he foretelleth that besides him all the kingdom of the world are vain and transitory. Furthermore here is to be observed, that Daniel useth the Chaldean tongue, unto 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 Chaldean nor in the Hebtue tongue; neither yet have testimony in holy scriptures, that Daniel is the author of these books. Therefore they are separated by the best translators of the Bible, from the writing of Daniel, and are altogether put by themselves, having their own proper use to edification. But in the book of Daniel there are, 1 Examples. 1, 2, 4, 5, 6. chap. 2 Histories. 2, 3. 3 Revelations. 2, 4. 4 Visions. 7, 8, 10. 5 Miracles. 3, 6. 6 Sermons. 4, 5. 7 Prayers. 9, 8 Giving of thanks. 2. 9 Prophecies. 9, 11, 12. The twelve chap. of Daniel, are divided one from another after this manner. In the first chapter, besides the history of Daniel and his fellows, being brought up in the palace of the king of Babylon, is set forth an admirable example of godliness in Daniel, how he learned amongst the Gentiles. In the second chap. is told or rehearsed unto the king, the dream and the interpretation thereof by Daniel, concerning the 4. monarchies. Where he sets forth, first the king of Babylon. Secondly, the king of Persia. Thirdly, the king of the Grecians. Fourthly, the king of the Romans, under whom the jews were to be afflicted. In the 3 chapter, is described the kings wicked Idolatry: after his fall, and the miraculous deliverance of the three children from the fire. In the four the chap: is described, besides the dream concerning the tree, (by the which is set forth, the king of Babylon) the punishment of the proud king, & the receiving of him into favour, and the forgiveness of his sins, after his repentance. In the fifth chap: is described principally, the tyranny of King Baltashar, the son of king Nabucadnezer, in the abusing of the holy vessels: & also afterwards, the punishment of his tyranny by the loss of his kingdom and life. In the sixth chap: is described the deliverance of Daniel, and the punishment of wicked men under Darius, the king of the Babylonians. In the 7. chaap. Daniel seeth a dream of 4. beasts: to whom the 4. Monarchies are compared. In 8. chap: he seeth an other dream concerning the afflictions, under wicked Antiochus, successor to the mighty prince, Alexander the great. In the ninth chap: afterwards, he prayeth the almighty God, for the releasement of the jews, from the Babylonian captivity: and being heard, is made certain of the coming of the true Messiah, by the declaration, or manifestation, of the Angel Gabriel, accounted particularly in seventy weeks. In the tenth chapped: he writeth most singularly of Angels, who cease not continually, to fight against evil Angels, for the defence of good and Godly men, and of Kingdoms. In the 11. chap: he prophesieth in order, concerning the alteration of kingdoms, & doth also foretell, under what monarchies the jews should be afflicted, before that the Messiah came. First of all, that Darius, king of the Medes is slain by Alexander, and after the death of Alexander, the kingdom of the Grecians is divided into four kingdoms: First into Asia, Secondly into Syria, thirdly into Egypt, and fowerthlie into Greece. & last of all, how Antiochus afflicted the people of Israel, until he was resisted and driven away by judas Machabeus. In the 12. chap. he prophesieth (according to the common translation) of Antichrist, under the name of Antiochus, as Paul, in the 2. of the Thessalonians 2. doth interpret this place: Furthermore, by the kingdom of Antioch, he understandeth not only, the Papal sea of Rome, but also the kingdom of the Turks or Mahomet, by whom the church of Christ towards the end of the world should be vexed. The song of the three children, according to the common edition, hath place in the third chapped of Daniel, where all kind of Creatures are incited to laud and praise God. The story of Susanna is comfortable, because lying and slanderous men at the length are disclosed, and do suffer shame: and such as are clear and pure are delivered. 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 have hitherto seduced poor miserable men, and yet do still seduce and deceive in many places. Hitherto hath been spoken of & concerning the four great Prophets. Now followeth the twelve lesser Prophets. In which books, they covet the increase and amplification of Christ's kingdom (which is their principal argument) although by divers and sundry reasons. 1. Oseas. prophesied against the ten tribes or kingdom of Israel. 2. joel. prophesied against the ten tribes or kingdom of Israel. 3. Amos. prophesied against the ten tribes or kingdom of Israel. 4. Micheas. prophesied against the ten tribes or kingdom of Israel. 5. Sophonias, prophesied against jerusalem 6. jonas, prophelied against Ninivy. 7. Nahum. against Babylon. 8. Abacuc. against Babylon. 9 Abdias, against Edom. 10. Haggei. did urge the people to re-edify the city. 11. Zacha, did urge the people to re-edify the city. 12. Malach did urge the people to re-edify the city. 14 Or otherwise thus. In the year before the birth of Christ. 1 jonas. under Achab. 2 Abdi. under jereboan. kings of Israel. They lived & prophesied in the year 496. 3 Esaias. under Vsiah & Ezekiah K. of juda, at the time when the x. tribes were carried to captain. 4 Osea. under Vsiah & Ezekiah K. of juda, at the time when the x. tribes were carried to captain. 5 joel. under Vsiah & Ezekiah K. of juda, at the time when the x. tribes were carried to captain. 6 Amos under Vsiah & Ezekiah K. of juda, at the time when the x. tribes were carried to captain. 7 Micheas A little after, under Manasses the king of judah, in the year 756, upon the departure of juda 663. in the same captivity of judah in the year 598. 8 Nahum. A little after, under Manasses the king of judah, in the year 756, upon the departure of juda 663. in the same captivity of judah in the year 598. 9 Abacuc A little after, under Manasses the king of judah, in the year 756, upon the departure of juda 663. in the same captivity of judah in the year 598. 10 jeremy. A little after, under Manasses the king of judah, in the year 756, upon the departure of juda 663. in the same captivity of judah in the year 598. 11 Sophony A little after, under Manasses the king of judah, in the year 756, upon the departure of juda 663. in the same captivity of judah in the year 598. 12 Ezechi. A little after, under Manasses the king of judah, in the year 756, upon the departure of juda 663. in the same captivity of judah in the year 598. Daniel. A little after, under Manasses the king of judah, in the year 756, upon the departure of juda 663. in the same captivity of judah in the year 598. Hagg. Zacha. Mallach. After the return of the people of Babylon. 559. Concerning the Book of Hosea the Prophet. OSeas, by the Etymology of his name, signifieth Health, and therefore he married his lawful wife according to God's commandment; but with such a reproach, as that she is called his harlot: so comes it to pass, that the world doth rage against the Ministers of God's word: Therefore God forbid that we should think the Prophet to live in Fornication. In the beginning of his Sermons, he betrotheth Israel to the Lord our God, in justice, in judgement, in mercy and pity, and reconciles them to David their king: and so he calls Christ, as being borne of the loins of David. In the end he threateneth the destruction of Death, with great fervency, I will saith he, be thy Death: Oh Death, I will be thy Death for ever: In the mean time, he doth preach most fervently & constantly, against Israel, against the idolatry of the Princes, and Priests of the people: Afterwards he prophesieth very powerful, concerning the kingdom of Christ: These two things 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 heretics, and seditious persons. From the beginning to the 14. chap: there are prophecies, and sermons of reproof, against the kingdom of Israel, because for Idolatry, which he calleth spiritual Fornication, not only the people, but also Princes and priests are to be punished of God, with corporal & eternal captivity, unless they repent: he mitigateth these Comminations with the promises of God, that they should not despair, but convert unto god. Also in the 2.3.11.12.14. there are prophecies and comfortable sermons, concerning the kingdom of Christ, the preaching of the Gospel, and the victories of Christ over Death and Hell, together with the Eternal captivity of the people of Israel, & their restoring by faith in the mercies of god through Christ. The book of joel the Proph. JOEL, by the Etymology of his name, signifieth beginning, or desiring. Who he was, of what Tribe, in what time, or under what king he lived, it is uncertain; chiefly, because he himself maketh no mention of this, unless it be, for that he is thought to live with Osea, and Amos, whilst he preacheth against the kingdom of Israel, He labours only to show, how punishments & plagues, hang over the earth: for innumerable sins & grievous wickedness: Whence S. Peter, on the feast of Penticost, took occasion to preach act. 2. And Saint Paul allegeth the saying of joel in the 2. chap. & every one that calleth on the name of the lord shall be saved. Rom, 10. In the 1. chapped: he prophesieth against the kingdom of Israel, to weet, it would come to pass, that Israel should be carried away into Syr●a. He understandeth the Assyrians by these 4. kind of worms, devouring smite and Corn; to weet, the Palmer worm, The Grasshopper, The Canker worm, and the Caterpillar: showing the unpeopling and devastation, by little & little of the kingdom of Israel. In the 2. & 3. after he had sore-shewed unto the king of Assirta, his destruction, he prophesieth even unto the end of the kingdom of Christ, of the holy Ghost, and of the celestial jerusalem. In that he speaketh of the Valley of jehosophat, in the last cha: He seemeth not only that it ought to be understood of the eternal judgement, but also of the church of Christ: as the valley of Anchor in Osea, in the which, the Gentiles were adjudged to be sinners, and are called to repentance by the word of God, the holy Ghost reproves the world of sin. The book of Amos. AMos, by the etymology of his name, signifieth a burden or yoke: and he answereth more than all the prophets, thorough his vehemency, to the singularity of his name. He reproves the Israelits throughout all his book, and doth inveigh against them, although a stranger amongst them, as one born in the tribe of judah, nor so much as the son of a prophet, but a shepherd & an ordinary man, as he himself witnesseth in the 2. chap. But he lived in the time of Osea and Esay, as GOD is of power to call such by a sudden, or certain divine miracle against all wicked powers, which they call ordinary, where necessity requireth: Even so the holy Ghost, made Apostles of rude and unlearned Fishers. It is thought that Amos was slain by a wicked priest called Amasia, with a Fuller's club. ¶ The chapters of this book are ix. which are thus to be distinguished. From the beginning unto the 4. chapped: he prophesieth against the neighbours of the jews, and of the Israelites, who were the kings of Syria, the kings of Palestina: of Tire, of Edome, of Amon, & Meab, etc. & saith, that it will come to pass, that they also should be punished of God again. Afterwards he prophesieth against the kings of Israel and juda, with an admonition, that they should not contemn the prophets of God. From the 4. chap. to the 7. he prophesieth against the kingdom of Israel, & threateneth horrible thing, to come unto them from God. 1. Famine, 2. Dearth, 3. Pestilence, 4. Botch, 5. the sword, and lastly utter destruction by the Assyrians, in the mean time, whilst he reproves their sins, he exhorteth them to repentance, by the devastation of the Assyrians. From the 7, chap. to the end, besides 3. visions which he saw, against the King of Israel, (to weet) 1. the Locusts, & the fire, and the Line, or rule upon the Wall) he contends with the wicked priest Amasiah to whom he promiseth horrible mischief: Afterwards he preacheth against the covetousness of the rich, and the oppression of the poor. In the end, he addeth a most excellent place concerning the kingdom of the Mesiah, which is cited of james the Apostle, Act. 15. As also a place is cited of Stephen, in the 5. chap: Act. 7. But that which he speaks in the 1. chap. of 3. and 4. sins; he understandeth the greatness, and the multitude of sin, the impatiency and defence thereof. 3. and 4. makes 7. which is a Final or indefinite number in holy Scripture. The prophesy of Abdiah. ABdias signifieth the worship of God, that he is the servant or the worshipper of God He is thought to be the most ancientest of all the Prophets, as jonas in the time of Achab, and jeroboham, Kings of Israel. He inveigheth against the Edomites, who delighted in the afflictions of Israel. Edom was the brother of jacob, to weet, Esau, and as he hated his brother because his father Isake gave unto him the blessing of the first birth: even so, all his posterity hated the posterity of jacob; that is to say, the Isralites, and whensoever he could, he brought trouble upon them, adjoining himself with their enemies, & so declaring the unfaithfulness of his mind, as the Psalmist saith, 137. Lord be thou mindful of the sons of Edom, in the day of jerusalem, who saith, Down with it, down with it, even to the ground. It contains one only Chapter, the some Edomites. whereof, is this. Abdias, 1 He foretells the destruction of the comforteth the jews, Abdias, 2 He showeth that saivation is in Zion. Abdias, 3 He teacheth that no injury, puokes worshipped. Abdias, 4 He the brethren. Abdias, 5 He teacheth that god only is to be The book of jonas the Prophet. Jonas signifieth a Dove, he lived a little before Esai, & under king jeroboham, he was a prophet in Israel, as it is written in the last book of the kings. chap: 14. after this manner, according to the word of the Lord, as it was spoken by his servant jonah the son of Aniathias the prophet, which was of Gad, which is in Hephet. But it is manifest, that Gad Hephet, was a City in the tribe of Zabulon, so that jonas was a jew, and not the son of an Ethicke widow, in the days of Helias: of whom mention is made Luke. 4. as certain men do imagine of jonah. He is sent into Syria, to preach against the City of Ninive, which was a famous City: the Metropolitan of the whole kingdom of the Assyrians: whence it appeareth that God at that time, had not only care of the Isralites, but also of the Gentiles. It is notably spoken by Math. chap: 12, where it is said that jonas was a Type of Christ, Dying and Rising again. The wicked and adulterous generation seeketh a sign: and a sign shall not be given him, but the sign of jonas the prophet: as jonas himself was in the Whale's belly, three Days and three Nights: so shall the son of Man be in the heart of the earth, three days and three nights. There are only 4. Chap. IN the first is described very largely a miraculous history how jonas was cast into the sea out of a ship, and how he was swallowed up of a certain great fish, and was tossed here & there in the whales belly, the space of three days. In the second is described the song and thanksgiving of jonas unto God for his deliverance from the whales belly: where he thought every hour that his life was at an end, & he praiseth the work of the lord, who only is of power in heaven and in earth, sea, and all deep places. In the third we have a famous ezample of repentance in the Ninivites, to be followed of all sinners; where these things are severely to be observed, & by no means to be pntermitted. 1 That God is the god of the gentiles, 2 That God is of power, good and just, 3 what repentance is, 4 That true fasting serveth to repentance. In the fourth, the carnal carefulness of jonas is described, how he would have him respected with the damage and hindrance of his neighbours: such is the great imperfection and fleshly fear in mankind, yea even of the saints: but in God there is mercy and clemency towards all sinners truly repenting. This doth plainly appear by jonas and the Ninivites. The Book of Micheas the Prophet. MIcheas lived in that time, & under those Kings, as Esay●, Oseas and Amos lived: as plainly appeareth by the title. He Prophesied against the two Tribes, and against the ten Tribes, that is to say: 1 against kings, 2 against judges, 3 against Priests, 4 against false Prophets, aswell in judah as in Israel: and he foretelleth their destruction that rejected the word of God, and without his sear, followed after vain things. In this chiefly he is very famous, for that he doth not only promise Christ to come, nor doth not only declare the benefits of his kingdom: but also he showeth us the place of his nativity. Thou Bethelem Ephrata saith he, Art not the least amongst the princes of juda: Out of thee shall arise unto me a captain, that shall govern my people Israel, etc. which place Matthew cities in the second chap. And there are 7. Chapters, which are thus to be divided. In the first three chapped. there are Sermons and prophecies of repose, sometimes generally against the Israelites, & against the impiety and Idolatry of judah, and their wicked life: and sometimes particular, against the chief heads, aswell in religion, as in policy: but yet with all in the end of the second chap. the faithful are comforted thorough the promise of the coming of the true pastor our Lord jesus Christ. In the 4. and 5. are most excellent promises and consolations, concerning the enlarging of the kingdom of Christ, by the preaching of the Apostles throughout the whole world. In the 6. & 7. sometimes he reproveth the covetousness and impiety of the people: and sometimes he complains by reason of the great malice of the world in his time. In the end, he annexed the promise concerning the beginning of Christ's kingdom in jerusalem: and afterwares, concerning the enlargement thereof by the Apostles amongst all nations: and by the way he condemns their Synagogues. The book of Nahum the Prophet. NAhum, hath his name of comforting. For he comforteth the afflicted Israelites in this; that he prophesieth against the Assyrians, who troubled and vexed Israel and judah: although by the scripture it cannot be found, what time and under what king Nahum prophesied. Yet it seemeth that he lived after jonas. & a little before Esar. He foretell the subu●sion of Ninivy which was ●●lle● unto wickedness, after the preaching of jonas. There are three only chapters, which are thus to be divided. In the first chapter, he prophesieth generally concerning the perdition of the Assyrians. In the second, he foretelleth especially of the coming of the Babylonian enemy. In the third, he showeth the cause of perdition, by numbering the horrible wickedness 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 just vexations, and public exactions levied, only to maintain their pomp and pride, being in contractts and barhaines. The end of this prophesy is the consolation of the jews, to whom he shows the preaching of peace without distrust: expecting the time of the new Testament or of the Gospel of Christ, in which time everlasting peace is preached to the jews by Christ and his Apostles. The prophesy of Abacuk. ABacuck hath his name of embracing as a mother embraceth her infant, or as others embrace one another breast to breast, heart to heart, in comforting of them: even so Abacuk doth embrace the people of Israel, and is greatly comforted: then exhorting them to remain constant in the faith, and in adversives: So that the holy Apostle S. Paul Ro. 1. allegeth this most excellent sentence out of the second Chapter, The just shall live by this faith. It seemeth that Abacuk lived with jeremy about the captivity of Babylon: seeing that he as a Prophet of the jews, first of all prophesied against the people, and afterwards against the Babylonians. It is holden for a fable, to say that this man was that Abacuk which was taken of the Angel and did deliver meat to Daniel, being cast into the den of Lions. There are 4, Chap, which are thus to be discerned. IN the first cha, he doth partly preach against the jews, preferring the preaching of the Law before the evangelical doctrine which doth follow in the second chapter, and he showeth the power of the Babylonians to be great. Partly, he laboureth by a godly expostulation with GOD, that his own people being delivered, he would take revenge against the king of Babylon. In the 2. chap. he adds evangelical consolation by the divine promises: and he shows the promise of the speedy coming 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 kingdom of Babylon; foreshowing the diabolical arogancy of the K. of Babylon against God: and his unjust 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 giving of thanks, and the remembrance of GOD'S ancient benefits was pretermitted: at the length, he prayeth that the Babylonian kingdom might be utterly destroyed, thorough divine justice: unless that in the end, another joy doth comfort the people of Israel. In the 4. chapter, after giving of thanks together with a large reckoning up of gods benefits, he prays at the last, that the kingdom of Babylon might taste of God's curse, and then again in the end, he comforteth the people of the jews most cheerfully. The prophesy of Zophoniah. SOphoniah seemeth to signify the secrets of God. A name very sit for God's prophet, who search the secrets of God: that is to say; the gospel, and the eternal kingdom of Christ, wrapped up in prophetical promises, visions and revelations: until the fullness of the time thereof be expired and accomplished. For which cause, Paul likewise calls it a mystery, Rom. last. The title in the first chapter, shows who Sophoniah was; of what parents he was borne, and in what time he lived. He was near the age of jeremy the prophet. He prophesied almost the same things, but more briefly and strictly; to wit, the devastation of the City of jerusalem, and also of the enemy, and the destruction of the whole kingdom of judah, and the deliverance of the jews by Christ. Pcincipally he prophesieth the destruction of the wicked jews by their neighbours the gentiles. 2. The rooting up of the Gentiles, by other Gentiles. 3 The deliverance of the believing jews 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 reproving them, he prophesieth the destruction or devastation of the kingdom of the jews, by the coming of the king of Babylon, for the wickedness and covetousness of the jews. In the second chap. he preacheth repentance to the jews: and afterwards he fortelleth the destruction of their neighbours the Gentiles: to wit, the Moabits, Ammonites, Philisti●ns, Assyrians, and Nintunes. Last of all, he puts those Gentiles in hope, that they should be partakers of Christ's kingdom; by showing, that God was to be worshipped in the Isles of the Gentiles. In the third ch, partly he sharply reprehendeth and reproveth the impenitent or unreleating jews: and partly, he comforteth the jews in a most excellent sermon, concerning the kingdom of Christ, which was to be spread over all the world. He speaks concerning those, who were heads or governors, in religion and policy he saith: That for because they are princes, they are to be honoured as princes: notwithstanding, in the mean time, they are to be reproved as sinners. The prophesy of Haggei. Hag, hath his name of mirth and joy. He prophesied after the captivity of Babylon, under Darius Histaspes: and at length very seriously he did urge the people to reedisie the Temple, and to restore again the true worship of God. There are two chapters only in this book. In the first, he reproves the ingratitude and covetousness of the people, and he threateneth many evils to fall upon them: to wit, unhappiness and poverty, who cared to build gorgeously their own 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 himself will illustrate & adorn his second Temple with his Presents, Doctrine and Miracles. ❧ The book of Zacharie. ZAcharias hath his name of divine Memory, who was one of the last of all the prophets. He lived in the same time with Hag the prophet, after the return from the captivity of Babylon. He handleth also, the same argument with Hag: to wit, ensorsing and urging the reedis●ing of the Temple, & that for Christ's s●ke, who would shortly come to his holy Temple: Therefore he manifestly prophesieth of Christ's Pomp, that he should go to jerusalem upon an Ass, and the sole of an Ass: which came to pass a little before his Passion on Palm Sunday. Afterwards he prophesieth of his selling for 30 pieces of silver, which was performed by judas the Traitor. Also of the piercing of his sides; which place S. john the Euangellist doth allege. In the mean while, he hath certain obscure Visiens', in the which the Mysteries of Christ are shadowed, which at length he interpreteth by the effusion of the Spirit of Grace. chapt. 12. Therein are fourteen chapters, which are thus to be discerned. IN the first chapter besides the beginning, in which he doth most minifestlie exhort the jews to repentance: and besides the prayer of the Angel for the City of jerusalem: there are also three visions; First concerning the red Horse. Secondly of the four horns. Thirdly of the four Carpenters: In the which, he prophesieth of the peace of the jews, and exhorteth them to re-edify the City of jerusalem. In the second chapter is one only vision concerning a measuring Line, by which he exhorteth the people again to build jerusalem. Afterwards, there are famous promises made, concerning the kingdom of Christ, the divine presents, and protection of the godly. And furthermore, the vocation of the Gentiles, whence the people are exhorted and admonished to be glad and cheerful. In the 3. chap: first of all, there is a vision concerning I●sua the chief Priest, for his comfort, and the reedifiing of the City: Furthermore, there are promises made concerning Christ, which he names the root or plant, in respect of the gospel and faith, and a corner stone in regard of the church. In the 4. cleap. is described, the vision of of the golden Candlestick, for the comfort of Zoro●●bel their Captain; and an exhortation that he be not scared or withdrawn from the building of the Temple, by fear of the enemy. In the 5, chapped. is described a double vision: that is to say, of a flying book, and afterwards of an● pha or measure, in the which was showed by the Angel, the coming of false prophets into judea In the 6. chapped. is described, a vision of sour Chariots; by the which, the kingdom and the gospel of Christ seemed to be shadowed. In the 7. and 8. chapped. there are sermons and admonitions against the hiporesie of of the jews, in the choice of days and times of their fasts: Afterwards there are sermons of exhortations to build again the Temple; and last of all, consolations concerning the kingdom of Christ. In the 9 and 10. chapped. there are prophecies, concerning the coming of Christ, & of the humanity of his kingdom: by this that he was made to sit upon an Ass: afterwards 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 Gospel. In the 11.12. & 13. ch. there are the same prophecies, and indeed more gravely concerning the Passion of Christ, being delivered into the hands of the Gentiles: also the desolation of the jews for their incredulity; and of the preaching of the gospel amongst the Gentiles: after the pastor was strooken: that is to say, after the passion of Christ. In the last chapter, there are yet two prophecies: of the which one contains the abrogation of the whole synagogue and the worshipping of the Levites: the other contain the temptations, and the victory of yn church. The book of Malachy. MAlachyas hath obtained the name of an Angel amongst the Hebrues. He is counted the last among the prophets, and the next before Christ, whom he soretels to be now at hand: and john Baptist, under the name of Elias, to be his forerunner. Whether this Malachias were Esdras, (as some have thought) it is uncertain. But this is most certain, that he hath many excellent sentences concerning Christ and the Gospel, which he calls that pure and perfect sacrifice for the whole world. There are 4. chapters therein, which are thus to be discerned. In the first chapter, sometimes he generally reprehendeth the ingratitude of the jews. At another time more particularly, the covetousness of the priests. The one▪ because they bring those things which are unpure, and nothing worth for sacrifice: the other; for that they offer unpure and unfit things to God: and by and by, even in the midst of his threatenings, he preacheth concerning the kingdom of Christ, and of holy offerings: that is the Gospel. In the 2. chapped. he goeth forward to reprove, and vehemently to reprehend the priests; warning them of their Office: that it is so holy, as an angelical name is ascribed unto him. Also he invayeth more particularly, against them who are accused of their wives, for their evil handling or usage, bringing forth the example of Abraham, that would not have them to be hardly used. In the third chapter, he prophesieth of the forerunner of Christ, and also of both the come of Christ: to wit, in the flesh, and to judgement. Afterwards, he chideth the jews for their ingratitude towards the Ministers of Christ. In the fourth chapter, he joineth aswell grave, as short exhortation to godly men, for the true worship and fear of God, and also joy and consolation: foretelling to wicked men, Plagues & Destructions: and therefore let us obey the divine admonitions; and the true serving and fearing of the Lord our God; and let us also look for the second coming of Christ, with a cheerful mind, lifting up your hands. So much concerning the prophets, and of the books of the prophets; by the which, the Doctrine of the new Testament is confirmed: and the sentences of the prophets are cited sort estimonie; aswell by Christ himself, as also by his Apostles: Let the therefore be recommended unto us, for most sweet consolations. Let us therefore account them worthy of all praise, for these sweet consolations. The books of Maccabees. THE Books of Maccabees, have only their name or derivation of judas Machabeus, for his excellent acts that are d cscribed in those books: & it is the last florie of all the old Testament, concerning things done by the jews, from the time of Alexander the great unto Christ: when the people of god, had neither kings nor prophets amongst them, but Princes & priests. There were in the old Testament four kinds of government in the elect people of God: to wit, first a most patriarchal power. Secondly, a judicial power. Thirdly, a kingly power, and fourthly, a Pontifical power. For all which, Christ only reigneth in the new Testament: who first is the father of the world to come. Secondly, the judge of quick and dead. Thirdly, the king of kings. fourthly, the eternal Priest or Bishop. Furthermore, the books of Maccabees are reckoned amongst the Apochriphas books, and amongst the Canonical books, and amongst other things it containeth a most true description of those things which Daniel prophesied of. in the 12. ch. to wit, concerning the persecution of the jews by Antiochus. The First book is divided into 5. parts according to the circumstances of persons, and in this book there are 5. people most famous, whose acts are described for the most part, after the order of an history. First Mathias, 2. judas Mac. Thirdly and four jonathas and Simon the brethren of judas Machab, fifthly, john the son of Simon. From the first chapter unto the third, the impiety and cruelty of Antiochus, is noted whom the scripture calls, The root of sin. And there is described the zeal and constancy of Mathias the priest, & of his sons, that it may be an everlasting example to the ministers of the word in persecution. From the third chap. unto the ninth, are described the valiant acts of judas Mach. namely, his wars, his victories, the purification of the Temple: the confederacy with the Romans, and the manifold conflicts with the Gentiles his neighbours, and their Princes; whom he discomfited either by enforcing them to flee away, or by killing them, whose names followeth in order. 1 Apolonius. slain, chap. 3 2 Seron. slain, chap. 3 3 Gorgias. driven away, chap. 4. 4 Lysias. driven 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 captain Lysias, and their Elephants sent out of the land. chap. 6. 8 Alci●us the jew, going to Demetrius. chap. 7. 9 Nicanor is slain. chap. 7. At length judah himself after the confederacy made with the Romans chap. 8. was slain in the battle which was stirred up amongst the jews 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 captain, and heroical constancy in the judaical Religion. O most valiau●e sighter and defender of this Nation, who at length being thrown down in the tru● confession, most valiantly died for the maintaining of gods glory. From the ninth chapter unto the thirteenth chapter, is described the history of Ionath●s the brother of judas Machabe●s, who dealt with both the Demetrius and Bacides and Aleinus, of whom he obtained victory, by the help of his brother Simon. Afterward he had his affairs with the young princes of Demetrius the younger, until Triphon slew him by subtlety, azealous warrior for Religion and the true worship of god. From the 13. chap, unto the 16, is described the history of Simon the brother of judas Machabeus, and of jonathas. In the last chap, unto the end of the book the succession of john his son is described, after the death of Simon. The second book of Maccabees. THe second book of Macha● for the most part is a description of those things which are written in the first book, chief so much as appertains to judas Machabeus. There are 15. chapters, which are thus to be divided. In the f●●st 7. chap, is described the affliction of the people of Israel: aswell by certain deceits and treacheries of one Simon, as also by the cruel tyranny of Antiochus. Wherein is not only declared the constancy of judas M●chabeus (who lived abroad in the desert) but also of the 7. brethren who was crowned in martyrdom together with their mother. In the 8. chap. and the rest of the chapped, are repeated the valiant acts of judas Machabeus, unto the end of the book. So much concerning the books of the Maccabees, and also of all the Books of the old Testament: to wit, The Legal, Historical, Doctrinal, and Prophetical: which are all in number 48. Concerning joh. 5. in the which Christ saith: Search the Scriptures. The end of the Books of the old Testament. The Books of the New TESTAMENT. THE New Testament, contains books which were written after Christ was made manifest in the flesh. Partly evangelical, partly Historical. In number 27. accounting the least, which only contains one chapped. as the epistle of Paul to Philenion, the epist. of Jude, and the two later Epistles of john. The books of the Evangelists. THere are four Books evangelical, written by 4. Evangelists: to wit, Matthew, Mark, Luke and john: & they are called Gospels, because they severally do comprehend the Gospel of jesus Christ: That is to say; joyful news concerning the free remission of sins, to be obtained by the means & mediation of Christ. The book of Matthew. MAtthew, as he is said to have been the first of the Evangelists that wrote the Gospel: to wit, immediately after the Ascension of Christ: even so, he hath obtained the first place amongst them. These are the parts principally of this Gospel. From the first chap: unto the 5, are showed by way of entrance; not only those things which do appertain to the genealogy and nativity of Christ. As first, the numbering of persons in the generations, from Abraham unto Christ. 2 the revealations made to Ioseph. 3 The coming of the wisemen. 4 The tyranny of Herod: But also the life and doctrine of john Ba●tist: and also the baptisive and tentation of Christ, before he began to preach, and before he chose his Apostles. From the 5. unto the 8. is described the sermon of Christ, which he made on the mountain amongst his Disciples: and it was a very sermon of the Law: by the which as by a foundation being laid, he prepare● them in order to the ministry of the gospel. 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 alms. 5 Of prayer. 6 Of fasting. 7 Of true riches. 8 Of confidence in God. 9 The sincerity of true judgement. 10 Of continual prayer. 11 Of natural justice. 12 The avoiding of false doctrine. 13 The study of living according to the word of god. In su●●me, this sermon and general hatration of the law, showeth that the law was a schoolmaster unto Christ. From the 8. unto the 10. he confirme● his doctrine with excellent miracles & benefits: with the which both by sea ●●land he succoureth miserable and afflicted men: and shows himself to be our famous. From the 10. unto the 13. he informeth, constraineth and comforteth his Apostles, in the ministry of the word. And also, afterwards, he confirms the Disciples of john. He commendeth john, ●e condemneth the incredulity of many, & gives thanks unto God the father, for his little stock. Last of all, besides his disputation with the Pha●lsies, concerning the Sabaoth, concerning Signe●, etc. Again, he shows by manifest miracles, his loving kindness, and also in that he quencheth not the smocking flax. From the thirteenth unto the nineteenth, first Matthew shows certain parabolical sermons, concerning the force and effect of the word of God: and afterwards the undeserved death of john Baptist, Christ's departure into the desert, and his contention with the pharisees: the healing of many sick 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 little flock. Last of all he treateth concerning offences, and the forgiving of our brethren, illustrated by a parable, of the unjust steward: in which part, of things done in Gallelie, he showeth the great care of Christ for the salvation of mankind, and also his great diligence in his office of teaching & showing of miracles. From the nineteenth unto the 26. cha. he describeth chiefly the journey of Christ from Galilee into judah, and by the way of disputations sometimes with the pharisees, and scribes, sometimes with his own disciples, foreshowing also his passion, & healing of two blind men. Afterwards his entrance into jerusalem, and his most sharp and last disputation with the jews, concerning the duties or office of preaching, throughout three whole chapters, 21.22.23. of which disputation and reprehension, these are the chief parts: to weet. 1 Of the Baptism of john, 2 the two sons, 3 of the vinyeard, 4 of the corner stone, 5 the marriage of the kings son, 6 the tribute to be given to Cesar, 7 the wise of the seven brethren, and of the resurrection of the dead, 8 the great commandment in the law, 9 of Christ the son of David, 10 of the curses upon the Pharisees and jerusalem. Last of all he describeth the communication of Christ with the Disciples in the mount of Olives, the destruction of jerusalem, & of the end of the world: with vehement exhortations to watch. He brings in a parable, 1 of an evil servant, 2 of ten virgins, 3 of the talents, 4 in showing the form of judgement at the last day. From the 26. unto the end of the book, he describeth the passion of Christ, his death and resurrection. Furthermore the history of Christ, may well be divided into six principal parts: to wit 1 The supper 2 The garden. 3 Cayphas. 4 Pilate. 5. The Cross. 6 His burial. So much concerning the Gospel of Matthew. Who this Matthew was before his conversion, and how he was converted and called, look chap, 9 The Gospel of Saint Mark. Mark, doth very briefly contain those things, which Matthew more at large describeth. Which book of the Gospel, may be divided very conveniently into two principal parts. The first part, is from the first unto the 10. chap. wherein are described all those things which jesus spoke and wrought in Galilee. The latter part, from the 10. chap, unto the end, describeth all things which he taught, wrought, and suffered in judea. In dividing the rest, there is no hardness or difficulty, if they be compared with the gospel of Matthew. The gospel of Saint Luke. LVke, who was the unseparable companion of Paul, like as Mark was of Peter, which some men say, is not only more plentiful the Mark, but then Matthew too: aswell in the Gospel as in the acts of the Apostles. there's are 24. Chapters, which are thus to be discerned. FRom the first unto the fourth chap. he annexeth the conception and nativity of john Baptist, and also of Christ himself: afterwards the preaching and imprisonment of john, the baptism and genealogy of Christ. From the fourth unto the tenth, after the history of the temptations of Christ, he expoundeth the doctrine and miracles of that which Christ wrought in Galilee: that is to say, in Nazareth, in Capernaum, at the pool of Genazereth, and in o●her places of Galilee, disputing with the phatisees concerning the Sabbaoth, instructing the Apostles and people, healing the Centurion's servant, and raising the widows son. After that, how he commended john Baptist before the people: yea, and the woman that sinned, before Simeon the Pharisie. How he did expound the parable of the Sour, and also healed one that had the Devil. How he stayed the woman's issue of blood, & raised up jairius the ruler of the synagogue's 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. unto the 20. is described, that which Christ taught and wrought in the way towards jerusalem. He taught either plainly, or in Parables. Plunely or simply. 1 He Instructeth the 70. Disciples. 2 He Upbraids cities for incredulity. 3 He Gives thanks to his Father. 4 He Admonisheth the Lawyer. 5 He commends Ma. the sister of Martha 6 He Teacheth his disciples to pray. 7 He Chideth the pharisees. 8 He Warns his Disciples. 9 He threateneth the impenitent. 10 He sharply reprous the covetousness of the pharisees. 11 He reproves most sharply Herod! 12 He Foretells of offences. 13 He Foreshows the last day. 14 He Calls children unto him. 15 He Recites the commandements of the second table. 16 He Warns the rich. 17 He Foretells his own passion. 18 He Conuertes Zacheus. In Parables. 1 of Him that was left half dead. 2 of Him that lent his friend the loaves. 3 The Strong man armed. 4 The Sign of the Prophet jonas. 5 The Candle that was lighted. 6 The Rich Glutton. 7 The Faithful & unfaithful servant. 8 The Fig tree. 9 The Grain of mustard seed. 10 The Leaven. 11 The Narrow gate. 12 The First and last place. 13 The Lords supper. 14 The Building of the tower. 15 The Hundred sheep. 16 The Hundred groats. 17 The Prodigal son. 18 The Wicked steward. 19 The place of Dives and Lazarus. 20 The Servant ploughing. 21 The Of the cruel judge. 22 The Pharisie and the publican. 23 The Ten pounds or ten talents. The Histories and Miracles which he wrought are these. 1 He Threw out a dumb devil. 2 He Made strait a woman bowed together. 3 He healed a man sick of the dropsy 4 He Healed x. Lepers. 5 He Restored the blind to his sight. 6 He sitteth upon an ass. 7 He wept over jerusalem. 8 He he cast out the buyers and sellers out of the temple. From the 20. unto the 22. those things are described which Christ taught in the Temple of jerusalem, and disputed with the pharisees, and afterwards reasoned with his disciples of those things, siving over against jerusalem. He brought in against the pharisees. 1 The Question concerning the baptism of john Baptist. 2 The parable concerning the Vincyard 3 The prophesy concerning the Corner stone. 4 The Tribute which was to be given to Cesar. 5 The Answer to the Saducees Argument. 6 The Proposition concerning Christ the son of David. 7 The Alms deeds 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 coming of Christ: 5 Concerning the avoidance of drunkenness & riot From the 22. unto the last chapter, is described the history of the passion, sufferance, and death of Christ, how after his supper and talk had with the disciples, he is first betrayed of his own disciple. Secondly, taken of the jews. Thirdly, crucified of the gentiles. In the last chapter, is described and set down the histories, first of Christ's resurrection, than his appearance, and lastly his ascension, Besides that most excellent place concerning the Doctrine of repentance and remission of sins, preached among all the gentiles. The Gospel of john. IOhn hath his name of grace or favour, because he is greatly beloved of Christ. He wrote his Gospel after the Evangelists, and he was very serious & diligent about the doctrine of Christ: besides a few miracles which were not written by other of the Evangelists: and as he lived on the earth longer than all the Apostles, even so he saw many heresies sprung up against the divinity of Christ, whence as having occasion, he wrote first of all as concerning the divinity and humanity of Christ: afterwards he goeth forward to speak of the conversation of the doctrine, and miracles of Christ, & last of all he addeth the history of the passion, resurrection and appearances of Christ. The Gospel of Saint john is divided principally into four parts, according to the journeys of Christ: for Christ went four times into jerusalem in the time of Easter. THe first journey is, after the doctrine of the divinity & humanity of Chr: after the testimony of john Baptist concerning Christ, after the calling of the Apostles. And farther after the miracle in the supper at Galilee: all which things do last unto the fift chap, in which Christ coming to jerusalem, first he threw out the buyers and sellers out of the temple. Secondly he disputeth with the Pharisees, and severally with Nichodemus: and having by and by left jerusalem: first baptized by his Apostles, upon which occasion john the Baptist preached a most excellent Sermon concerning Christ: afterwards passing thorough Samaria, he disputed at the Well with the Samaritan womi. Last of all, returning into Galilee, he healed the Ruler's son. The second journey gins in the 5. ch. and lasteth unto the 7. In which journey, first he healed a man in jerusalem on the Sabbaoth day, by the pool of Bethesday, which had been diseased 38. years whē●e as having fit occasion, he had long disputation against the jews: he 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 five loves and two fishes. And afterwards, he disputed very long with the jews concerning the spiritual 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. chapped. and continueth unto the 12. chapter. In which chief he taught in the Temple of jerusalem, not without contradiction and peril. First, concerning the authority of his doctrine. secondly, concerning the Sabbaoth. Thirdly, concerning his own person. fourthly, concerning his suffering. Fiftly, concerning the water of life. Then he absolveth the woman taken in adultery, which was brought unto him by the pharisees, with writing on the earth with his finger. Strait way he taught the people: and unto the end of the eight chapter, he disputed sharply against the jews. By and by, he gave sight to one that was borne blind: whence no small contention did arise betwixt the pharisees and him that was borne blind, unto the end of the ninth chap. Here he shows himself to be the true pastor, wherein again he falls into disputation with the jews unto the end of the tenth chapter. And last of all, passing over jordan, and thence again to Bethania, he raised up Lazarus, (first having had disputation with his sisters) and afterwards appeased the wrath and evil mind of the jews, he went into the desert. The fourth, he gins in the 12. chapped. and continues unto the end of the book: in the which, first he turns and directeth into Bethania, where as mary the Sister of Lazarus, that was raised from Death: showed the work of her confession unto Christ, judas the betrayer being angry thereat. Afterwards, according to the prophesy of Zacharias the Prophet, he entered into jerusalem, meek sitting upon an ass. And when as john had set forth what things were done in the way: alleging many most excellent places out of Esar. Unto the end of the 12. chapped. in the next places: he declares, what was done in the Inn at jerusalem, in the holy supper of Christ: to wit, How Christ, after the washing of their feet, after the disturbance of his mind for judas. And furthermore, after he had foreshowed the treachery of judas, and the denial of Peter unto th' end of the chapped. First of all he makes an excellent sermon, through three whole chap. Whose proposition is this. Let not your hearts be troubled. The arguments whereof are three. First, ye shall prophesy eternal life. 2 In the mean time, the Holy ghost shall comfort you. 3 My father shall hear you. Then he adds a most effectual prayer, to his holy and just father. First, for his own glorification, 2 for the defence of his disciples. 3 For all the believers in the true doctrine, that they should be governed and preserved in the unity of spirit. To this the Evangelist describeth the passion of Christ. In the 18. & 19 chap. First, how for the salvation of mankind, he was betrayed of his own disciple judas. 2 He was accused of the jews. 3 He was fixed to the Cross by the Gentiles. In the two last chapters the Evangelist makes up the story, with the resurrection of Christ, and such things as happened afterwards. In one chapter he describes the apparitions of Christ, being made in judea, before his disciples and others. Whence at length as is testified in the other Evangelist, and in the other his appearings to his disciples in Galily. He went into heaven where now he reigns equal with his fa: eternal in power, whence he shortly shall return to judge the quick and the dead: and shall wipe away all tears from the eyes of his elect. So much concerning the Gospel of S. john the Evangelist and Apostle. The Acts of the Apost. THis Historical book, Luke the holy Evangelist hath written, and it containeth the principal history of the primitive church after the Ascension of Christ, which doth follow the books of the Evangelist after a convenient order. Although this book may be divided principally into 2. parts: to wit, the acts of Peter, and into the acts of Paul done after the ascension of Christ, for Luke hath chiefly described 1. the Sermons. 2. the works. 3. the Visions. 4. the Miracles, 5. the imprisonments of Peter, and after that the conversion of Paul: his peregrinations, his disputations, his miracles, his bonds, and imprisonments, yet for all that the 28. chapters of this book may very profitably be thus divided. From the beginning unto the sixth chapter, Luke doth first describe the histories of Christ's ascension, secondly the election of Mathias for an Apostle, thirdly the sending of the holy Ghost, than the four most excellent and fruitful 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 fift chapters, with the two most singular miracles that were done by Peter the Apostle, to weet, the healing of a lame man, and of the sudden death of Ananias and Saphira: and last of all concerning the fellowship of the Apostles, their imprisonments, their persecutions, their prayer and constancy. From the sixth chapter unto the 13. Besides the history of the conversion of Saint Paul chap, 9 is described after the election of Deacons, the sermon and Martyrdom of Stephen, and also the history of Simon Magus, and the conversion of the Eunuch by Philip the Apostle; which two doth make difference betwixt the true and false christians. Afterwards is continued the history of the miracles of Saint Peter, in healing of Aeneas and the raising of Tabytha, secondly of the vision, thirdly of the calling, four of the going forward, fifthly of the preaching to Cornelius, of the vocation of the gentiles: last of all not only the disputing of Peter with the jews for the vocation of the gentiles, by the repetition of the history concerning Cornelius, but also his imprisonments under HEROD, and his miraculous deliverance, the tyrant being stricken and consumed of worms by the mighty power of God, faithfully & orderly are set down. From the 13. chap, unto the end, are described the peregrmations, navigations, places of any stay or abode, sermons, Miracles, disputations, imprisonments, stripes of S. Paul, from the day in which the holy Ghost said, Separate for me Paul and Barrabas, to the work which I have called them. Until he came to dwell two years in a hired house with the soldier that was his keeper. In the mean 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 jerusalem 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 12 Trans. Miletam tire. Cesaria. cha. 20. cha. 21 13 Trans. Miletam tire. Cesaria. cha. 20. cha. 21 14 Trans. Miletam tire. Cesaria. cha. 20. cha. 21 15 Trans. Miletam tire. Cesaria. cha. 20. cha. 21 At length being wickedly handled, imprisoned and very often presented for the space of a whole year and more at jerusalem and Caesarea, with his accusers the jews, until he was compelled to appeal unto Cesar, from chap. 20, unto 28. Last of all, Luke doth descry the Navigations of Saint Paul, after he appealed to Cesar, to go from judea towards Rome: and the testimony of Paul at Romme, concerning Christ: as you may read in the two last chapters. All which testimony, in this most excellent book, seemeth plainly to tend to this: that we may obtain remission of sins and eternal life, by saith only in Christ jesus. The epistle of Saint Paul and the rest. THe Epistles of the apostles, as we have spoken of before are as it were seals and subscriptions: even so are their testimonies and illustrations which are written by the Evangelists, as for example: I Paul do thus subscribe to the Gospel of Matthew, I Peter do thus subscribe. The Epistle to the Romans. THIS Epistle is a method of holy scripture, he briefly comprehends those things which do appertain to christian religion. To may very well be divided into four principal parts. From the beginning unto the fift chapter, he puts two propositions, and he defends both the one and the other, with strong evidence and arguments. The one proposition is legal: to weet, all men are sinners, this he proveth, showing that all gentiles are sinners in the first chapter, and afterwards that the jews are sinners in the second chapter: last of all he infers that all men are sinners in the third chapter. The other proposition is evangelical, to weet, that men are justified freely through the grace of God by the redemption which is in Christ jesus. He proves by many arguments that this justification is by faith chapter 4 first, from the example of Abraham, secondly from the definition of justification, thirdly by the order of the cause and the effect, the 4. by the cause of the promise. From the fift chapter unto the ninth, he divideth both propositions into their parts and disputeth severally of them. In the first what sin is, what the law is, what grace is: and by the way he showeth that grace in and through Christ had more force & effect then sin in and through Adam, and her condemneth them that think sin to increase through the proaching, of grace showing to the contrary that no condemnation is to them that are grafted in christ, who walk-not after the flesh, where he bringeth chapter 8. for the afflicted and such as live under the cross from that place, the afflicted of this life are not worthy etc. unto the end of the Chapter 8. excellent consolations. 1 Concerning the Manifestation of glory to come. 2 Concerning the Like suffering of all creature, with us. 3 Concerning the Sighing of all the ministers of the word. 4 Concerning the Hope of eternal 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 son. From the 9 chap. unto the 12. he handleth the place of predestination, repeating the question that was put in the beginning of the third chapter: that is to wit: what if certain of them have not believed; shall their unbelief make the faith of GOD of none effect? God forbidden, whence as having occasion he first of all disputes of election, that we may know to whom this grace doth appertain, and that also in the 9 cha. And after that in the 10. chap. he defines and expounds the righteousness of faith. Last of all, he teacheth that no man ought to take offence at the name of Predestination, that they are always deceived, that letting pass justification by faith: seek to begin their salvation from predestination. From the 12. chap. unto the end of the Epistle, he sets down certain admonitions concerning good works. First, generally towards every man's neighbour, where he sets down the ends of good works: as are the works of confession, vocation, love: afterwards, towards magistrates or superious, chap. 13. Last of all, towards inferiors; that is to say, the weak, chap, 14, 15. The last chapter contains salutations, or vows and evangelical sermons. And salutation is not to be thought the least duty of humanity. The first Epistle to the Corinthians. HOw long Paul did remain at Corinth: what he did there, etc. look Act. cha. 18, Paul doth most sharply rebuke the Corinthians in this Epistle, whom he knew to be attainted with many vices. It therefore most chief appertames to the law: for it is a reprehending or rebuking epistle, commanding the Corinthians to decline from evil, and do good. Directly against 1 Sectaries, chap. 1, 2, 3, 4. 2 Incestuous persons. 3 Fomicators. 6. 4 Adulterers. 7 5 contentious persons. 8, 9, 10, 11 6 contemners of the weak. 8, 12, 13 7 The proud, 14. 8 Arrogant persons. 15. 9 Them that deny the resurrection from the dead. 16. 10 Covetous persons. It is divided very conveniently into five principal parts. From the beginning unto the 5. chap he laboureth in the first table of the commandments, condemning the wisdom of the world, as things pern●ious and hurtful to the salvation of mankind: for it breeds sects and schisms in Christian religion: and the contempt of the Ministers of the Gospel for their pride who are puffed up with man's wisdom. From the 5. chap. unto the 8 he passeth to the second table, and pursues certain vices. First of all, he commands the incestuous man to be excommunicated and to be avoided. After that, he reprehends wrongs, contentions, and heresies: showing that injuries are to be suffered, or to be arbitrated: rather then to be adjudged by unrighteous judges. By and by, he numbereth heaps of vices, and particularly inveighes against the filthy affections of lust, highly commending marriage, christ life, and virginity. From the 8. unto the 12. he reprehends the abuse of Christian liberty, and warneth that the weak are to be forborn, rather than be an offence one to another: chief in outward things: As in meats, drinks, and apparel, and the communion of the sacrament. At sometunes bringing himself for example, & at other times bringing most horrible and fearful examples out of the old Testament. From the 12. unto the 15. he first repeateth the excellent gifts of God, in which the Ministry of the word is presented unto the glory of God, after that he seateth before their eyes, the duties of Charity. Last of all he so comendes the ministery of the word and preaching, that he feareth not to prefer the same before all the Sermons and readings of the Scripture. From the 15. unto the end, he shows most evidently and plainly the resurrection of the dead, by the example of Christ: and after that he shows the clearness of their bodies in eternal life; to be divers by many similitudes, adjoining the manner of rising; the victory of the Godly, Death being swallowed up. Last of all besides that, he speaketh very familiarly in the last chapter, concerning the helpinges and collections for the Saints, he adjoining a final conclusion, with a horrible threatening that he which loveth not jesus Christ our Lord God, let him be accursed and condemned to eternal death. The latter Epistle to the Corinthians. THis Epistle doth differ from the first, as oil from wine, or the Gospel from the Law: for in the 2. Epistle Paul comforteth the Corinthians, & showeth himself very kind towards them, & doth bid that the excommunicated man may be received into favour. This Epistle doth consist of five things. 1 Consolations. 1, 2, 3, 4. 2 Commendations. 5. 3 Exhortations. 6, 7. 4 invectives, 8, 9 5 Comminations, 10, 11. From the beginning unto the 6. chap, are commendations. First, when he shows his love towards the Corinthians, and whatsoever he preached, whatsoever he did and suffered, was to their profit. The he commends the ministry of the Gospel, and as a doctrine most necessary, & worthier than the ministry of the Law; That it is increased also in the believers, and bred hope in them of eternal glory, thorough affliction. From the 6. unto the 10. are exhortations. First, he exhorts them, that they do adorn the word of GOD with the works of patience. And afterwards, that they do give their alines to the poor saints at jerusalem. From the 10. unto the end, there are Inuections and comminations. First, he inveigheth against false Apostles, he very confidently laboureth against them, and doth glory in the Lord, after this manner 1 of outward things, and of other men's affairs. 2 of his own sufferings in the body 3 of his own passions in the soul for the Church. 4 of Flying and escaping. 5 of Visions, revealations, & temptations. 6 of his fidelity in the ministery of the word amongst the Corinthians. 7 of his desire to secure the Corinthians. 8 of his readiness. 9 of his will to die for the Corinthians. 10 of the justification of a good conscience, for that he did not hurt the Corinthians. Afterwards, he shows by many reasons, that Paul himself alone, laboured more in the ministry of the word, and suffered more, than all amongst the false apostles of the Corinthians: to wit, in labours, in imprisonments, in stripes, etc. chap. 11. Lastly, he threateneth the Corinthians in the last chapter, who would not repent (as Augustine saith) He writes that he will come as a judge, to the intent that he do not find whom to condemn. Furthermore he saith that he prayed for the Corinthians, that they do no evil: whence Augustine saith, it doth appear that God doth correct the will of man: and doth guide it, that he may do good works, Psal. 63. The ways of man are directed by the Lord. The Epistle of Paul to the Galathians. THis Epistle comes near to that Epistle which Paul wrote to the Romans, as concerning christian Doctrine. Paul defends the article of justification against false Apostles, and confirms the righteousness of faith: that a man is not justified by the works of the Law, but only by faith in jesus Christ. And although there are two principal parts of this epistle: the one, of the righteousness of faith, unto the 5. chap, The other, of the fruits of faith or of good works, unto the end. Notwithstanding, sithence there are six chapters, they may be considered, two and two together. Paul in the first and second chapter, doth extol and commend his vocation, that he teacheth the churches by Divine authority, and not by human: and that he proves to be true by many arguments: that is to wit, 1 That he Went into Arabia, strait up on his conversion. 2 That he Came into jerusalem, only to see Peter. 3 That he Went into the parts of Cilicia and Syria. 4 That he Circumcised Titus at jerusalem. 5 That he Received nothing from the great Apostles. 6 That he Reproved Peter. Afterwards having put this principal proposition in the end of the second chapter: to wit, that a man is not justified by the works of the Law, but by faith in Christ. He goes forward to prove the same in the third and fourth chapter. First, by scriptures. Secondly, by examples. Thirdly, by similitudes of Scripture, out of Genesis, Leviticus, Deuteronomy, and Abacuc. There are three similitudes besides allegories. Therefore we are not justified by the works of the Law, but by faith in Christ. The sum or effect of the arguments with Christ. 1 That He is not the minister of sin. 2 That He delivered himself to death. 3 That He died not in vain. 4 That The holy ghost is given through faith. 5 That Abram is justified by faith. 6 That They that justify themselves are under the curse. 7 That The just shall live by his faith. 8 That Christ was made a curse for us. 9 That Righteousness was before the law. 10 That Inheritance comes by promise, Last of all, he teacheth in the fift and sixth chapter (a conclusion being made concerning the place of justification) the fruits of Faith, enforcing the commandements concerning good works and manners, that the believers should walk according to charity, and should maintain their liberty in Christ: and yet after that sort as not abusing the same. That Paul was amongst the Galath. See Act. 18. The Epistle to the Ephesians. THe Epistle to the Ephesians is the amplification of the place of justification and reconciliation: and the admirable and profound commendation of the Gospel: and also a long rehearsal of God's benefits in the cause of our salvation. It is divided into two principal parts: to wit, the tree, and the fruit of the tree: that is to say: into doctrine of the righteousness of faith and of good works. The some of the first part, that doth respect Faith, consisteth in these benefits of God given unto us through Christ. As are 1 Spiritual blessing. 2 Election. 3 Predestination, 4 Adoption. 5 Good will. 6 Glorious grace. 7 Redemption. 8 The remission of sins. 9 Vocation. 10 The gospel of salvation. 11 The spirit of promise. 12 Faith. 13 love. 14 The spirit of wisdom. 15 The knowledge of vocation. 16 The knowledge of god's power. 17 Vivification. 18 The calling of the Gentiles. 19 The passion of Christ. 20 The preaching of peace. 21 The church gathered out of the gentiles. 22 The minister of the word. 23 The love of Christ. 24 The fullness of God. This is the true and perfect treasure of Christians, gathered by the breadth, length, height and depth of the love of Christ. The last part from the 4. chap, unto the end of the Epistle, consisteth in these fruits of faith, which are, 1 Humility. 2 Lenity. 3 Patience. 4 Charity towards our neighbours in all good gifts. 5 Newness of life. 6 Truth. 7 Righteousness. 8 Benignity. 9 Mercy. 10 Chastity with contrary vices which a christian aught to avoid. Afterwards, giving of thanks, with the information of every man's estate, & with a description of a christian soldier that must fight against spiritual wickedness, through his whole life. Whose loins must be girded with the girdle of truth: fenced with the breast place of righteousness, and feet, shod with the preparation of the Gospel of peace 〈◊〉 their hands having the shield of faith: their heads having on the helmet of salvation, and on their side the sword of the spirit, and let his arrows be, first prayer, 2 obsecration. 3 Deprecation. 4 Carefulness. 5. Watchfulness. The Epistle to the Philippians. THE Epistle to the Philippians, written at Rome by Paul being in bonds, although it doth not contain the whole disputation as is in the Epistle to the Romans and Galathians: yet it is an excellent horritory Epistle to constancy that the godly may go forward constantly in the righteousness of faith. furthermore concerning this Epistle, look for Acts 16. Although Saint Paul first of all gives thanks, 2. prayeth, 3. admonisheth, 4. praiseth, 5. comforteth, 6. calleth death advantage, 7. desireth to be dissolved, 8. exceedingly rejoiceth for that he was near to be offered, 9 contendeth even to the end, 10. boasteth that our City is in heaven, 11. looketh for the sa●●our to come from thence. Notwithstanding as there are four chapters, e●en so he handleth four things most chief, every one severally in a chapter by itself. In the first Chapter after salvation & entrance, he setteth himself for example, and exhorts them to have patience in afflictions, showing that the afflictions of the godly do happen unto them for their good. In the second Chapter, he exhorteth them to concord and unity, lest they should do any thing through contempt, but that they should serve one another thorough humility, after the example of Christ who humbleth himself etc. furthermore he commends Timothye unto them and Epaphraditus, faithful ministers of God's word. In the third, he exhorteth them that they avoid false teachers of circumcision, or man's merits, and that they do follow only that doctrine which is concerning the righteousness of faith in CHRIST, again he putteth himself for an example for them to follow. In the fourth, he exhorteth them that they do consist, remain and continue in the same certain, godly and firm doctrine, received with joy and peace. Furthermore, he gives thanks unto them for their gifts faithfully sent, according to the rule of his ministry in the word of God. The Epistle to the Collossians. THis Epistle is almost the same with the Epistle to the Ephesians, but it is shorter. And as the Epistle to the Galathians, is a method of the Epistle to the Romans: even so, this Epistle is a method of the Epistle to the Ephesians, or a certain compendious order. The sum of this Epistle is that nothing is so contrary to faith and our salvation, as when we begin to value, weigh or prize, by man's reason, those things which are Gods. It is divided into two principal parts, even 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: containeth not only that the wisdom to know Christ is the definition of the Gospel and of faith: to wit, that he is our Lord, our redeemer, our God and reconciliator: but also setting down a grave exhortation to this doctrine of the Gospel, and a dehortation from false doctrine, which he pursueth most sharply; setting forth like a true Prophet, the Pope and his monks in their religion concerning Angels and such like, against whose traditions he opposeth only Christ the conqueror and triumpher over death, sin, and the Devil. The other two chapters contain Admonitions concerning the manners of Christians, that they live a life worthy their profession, that they putting off the old man, may put on the new, by charity, and the observation of God's word: and they contain informations of every thing in household matters, and of persons in familiar manner, in which he requireth obedience of women, of Children, and of servants, and Love, Gentleness, and justice of young men, of old men and of governors. Lastly, the study of praying, and certain familiar things: as commendations, salutations, & singular precepts of Paul, according to his fashion. The first Epistle to the Thessalonians. AS in the Acts chap. 17. the diligence of the Thessalonians is commended, in the searching of the scriptures: even so, Paul in this Epistle, doth commend their faith and constancy, and doth exhort them to perseverance. It is divided into two principal parts. In the first three chapters, he is busied in a certain continual narration: in which he doth not only commend the Thessalonians. First, for the receiving 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 God's word. 6 For the celebration of Faith: but also he remembreth or repeateth his labours, studies, perils, strive, conversations, desire or longing, carefulness, prayers to them, for example of perseverance. In sum, he reciteth how he behaved himself towards them and what he did abide and suffer for their example. In the two other chapters, he first of all, dehortes them from vice, and doth exhort them unto the exercise of good works. Afterwards, he confirms them concerning the resurrection: laying them down four arguments. First, of death, that it is a sleep, 2 of the resurrection of Christ. 3 the order of the resurrection. Fourthly, the life everlasting. By which arguments, they may comfort themselves. Last of all, he speaks of the sudden coming of the last day: in which he exhorteth them to watch: adding in the end, an heap of good works, and of good orders, by the which a christian life is governed. The last Epistle to the Thessalonians. THis second Epistle is a correction of the sentence or meaning of the first Epistle, concerning the last day: that is to say, we that live and remain etc. Likewise the day of the Lord is like a these etc. the Thessalonions were terrified with these words of Saint. Paul, whence they gathered, that the last day should be in their ●ime or age. Therefore Saint Paul correcteth himself, and denieth the last day to be at the doors, or at hand, prophesying concerning the king doom of Antichrist, and of his horrible f●lling from the Gospel, going before the day of judgement: what Paul respected in this prophesy, and what he did foresee in spirit for to come, as in the first of timothy 4. or from the effect and event of the latter, seeing it is a manifest matter, all the saithful do know that he prophesied of the Pope of Rome. In the first chapped. Paul commends in the Thessalonians, 1 Faith. 2. Love, 3. perseverance in the Cross, showing a difference betwixt the reward of the Godly, and the pains of the wicked: & that the wicked so soon as they give over their impiety, and persecuting of the godly: that they go forward constantly, and so run that they may receive their reward 1. Corinth. 9 In the 2. chap. is interpreted, the sentence or meaning of the first epistle, concerning the last day by the prophesy of the desolation of the Roman empire together: and of the kingdom of Antichrist, that he should reign in the church before the last day of judgement, & also should bring to pass, that his commandments, should be kept above or before God's commandments: by whose tyranny men being oppressed, should fall from the saith, & give themselves over to man's traditions. Furthermore, unto the end of the prophesy, he rejoiceth as well for the eternal election, as the vocation of the Thesalonians in Christ: and by the way, he commends his own office unto them. In the third chapter, he appointeth certain admonitions: chief against anidle life: that men should not learn to do ill, as they that by doing nothing: but that every man should eat his bread in the sweat of his brows. In the end, he puts the final cause together: and the manner of exhorting, that the excommunicated person may be shamed, when he s●es himself shunned of all men. For he may learn to acknowledge his fault, and in the mean time, he be corrected as a brother, that by no means he be 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 most familiarly known to the ministers of the gospel. For Tymothy was a bishop & a faith full minister of God's word. For Paul, after he had circumcised him and called him to the ministry of the word. He had him sometimes as his companion: sometimes as his messenger in his apostolical office, until he was placed ruler over the churches of the Ephesians in the word of God. Therefore, Paul did instruct him, being yet a young man in those things which did truly and properly appertain to the office of a bishop, and wisheth particularly unto him, besides grace and peace, mercy also: as bishops and pastors have need of more comfort than other; in that they suffer beyond all others. Therefore, let the faithful preachers of the word esteem of this epistle, as most especially unto them. There are six chapters in this book, which are thus to be discerned. In the first chap, after Paul had detested fables and wicked doctrine: he shows or delivereth a brief rule, for the use and effect of the Law and of the Gospel; setting himself for an example, that he might warn and admonish Tymothy concerning the sum of christian doctrine, which a Bishop ought to profess. In the second chapter, he willeth chief that men, and specially women, be warned by Timothy. In which word [Men] he comprehendeth the whole house, that they do pray for all men in general: for the Magistrate more particularly, whom God saith, He would all men to be saved by christ the mediator. Last of all, that they do pray in all places, or wheresoever the place or occasion of prayer shall be. And that women do adorn and deck themselves, not with sumptuous and gorgeous apparel, with precious stones or with gold, but with virtue and good works, that the habit may testify the integrity and shamefastness of their life. And afterwards he takes away from them the office of teaching and authority over the husbands. Lastly, he commends their offices, and comforteth them. In the third chapter, he shows what kind of men the ministers of gods word ought to be, and also their wives. At sometimes approving those things which ought to be: at other times disallowing of those things which ought not to be. He requireth in a Bishop or Deacon, under which he comprehends the ministers of God's word. Besides integrity of life and Marriage. 1 Sobriety. 2 Modesty. 3 Chastity. 4 Hospitality. 5 Dexterity in teaching. 6 Equity. 7 Household care. 8 A good testimony. And on the contrary he condemns in them. 1 Drunkenness. 2 Much babbling. 3 Desire of filthy lucre. 4 Fight or quarreling. 5 Covetousness. 6 Pride. In the Wives of Ministers are required. 1 Shamefastness towards her Husband. 2 Taciturnity, towards her Neighbours. 3 So briety, towards herself. 4 Piety, towards God. In the end of the chapter, he describs the gift of God: adjoining thereunto the ministry of the Gospel of Christ, according to his humanity. In the fourth chapter, he warneth all godly men to beware of false doctrine, with their signs and marks: to wit for bidding marriage and meats, which like a prophet he foretells and appoints forth so lively, as if he lived in the midst of popery. There are in Popery, first, the spirit of error. Secondly, the doctrine of Devils. Thirdly, hypocrisy. Fourthly, seared consciences. fifthly, forbidding marriage. Sixtly, forbidding meats. On the contrary, Paul willeth Tymothie to exercise himself, and to perform his office diligently towards his neighbour through the works of godliness. In the fift chapter, ch●efely he reckoneth three sorts of widows: the rich he would have to govern their own houses, the poor he would have to be nourished at the charged of the Church, and the younger he would have to marry in the Lord: afterwards he would that honour should be ministered and given to the ministers of the word of god. He warneth Tymothie of all things faithfully. In the sixth chapter, after the instruction of servants, he concludeth the Epistle with a grave exhortation from false doctrine, and from covetousness, faithfully admonishing Tymothie that he do remain in the true doctrine and in true temperance, following godliness, faith, and charity: he would have rich men to be forbidden of these three things. First pride. Secondly, confidence in riches. Thirdly, abuse of riches. And he would have Tymothie to be a stranger from idle disputations. The last Epistle to Tymothy. Paul proceeds forward, even out of the prison, to warn Tymothy that he do keep the true & pure doctrine of the Gospel, with a good conscience, as it were a treasure of high price, committed to his charge Furthermore, the Holy ghost preacheth by saint Paul: not only to Tymothye, but to all the governors and teachers of the Church, who had received the true doctrine of the Gospel. Wherefore, this Epistle ought to be most dear & of very good account and special reckoning to the Ministers of the Gospel. There are 4. chapters which are thus to be divided. In the first chapter, after gratulation, he warneth Tymothy, First, for the stirring up of the grace of God. 2 That he be not ashamed of the gospel, & of the bonds of Paul. 3. To suffer affliction. 4 For the retaining of the form of whole some doctrine, 5. to keep that good which was committed unto him, he inserteth also an excellent and most evangelical saying: He that hath sowed us etc. which makes against justification 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 gospel. In the 2. chapter, after the commendation of the doctrine, chiefly he exhorteth him to suffer afflictions, bringing forth excellent arguments from the reward: then he is exhorted from the contentions and vain janglings of men, showing that it is no marvel, if the good and evil be together in the church, when as in a rich man's house there are vessels appointed, some to honour, & some to dishonour. Last of all in this chapter, is chiefly handled that he would have him to divide rightly the word of truth, lest he should confound the law and the Gospel in the handling thereof. But to urge the law against the evil, the wicked and obstinate that they may be delivered to the magistrate to be punished, or to be excommunicated, and to comfort the afflicted and godly with the Gospel. In the end of the chapter, he showeth 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 gospel of Christ, he addeth another peril, and setteth forth false teachers very largely, whom he foretells that should come in the latter days: against whom he exhorteth Tymothie by his constancy he might be profitable also to all his posterity. Furthermore, as in the former Epistle: even so Paul in this place by the light of God's spirit foreseeth the impiety of the Bishop of Rome, and those things which have been done in Rome these 900. years. In the end he commendeth the sacred scripture, than which commendation nothing can be more excellently spoken. From the fourth chapter, he concludeth the Epistle by protestations, in which he doth most earnestly charge Tymothie to the work of an Evangelist, showing that the time of his dissolution was at hand, & that he had fought a good fight: then with some few points of courtesy he endeth the Epistle: he wrote this Epistle out of doubt a little before his martyrdom. The Epistle to Tytus. ALbeit this Epistle is not such a method, as is the Epistle to the Romans: yet notwithstanding it containeth the sum briefly of all christian religion, in which he first instructeth and informeth teachers: so that these three chapped, might be divided according to three principal states: to weet, Religion, Policy, and Domestical government or rule of an household. The last of which he placeth in the midst, because for the preserving thereof God ordained the other two. Very fitly was annexed to this information the place of justification: Again and again, that to the same as to a mark all things might be directed, aimed, and referred. In the first chapter, he discerneth Religion, and as in the Epistle to Tymothy: even so here he describeth under the name of a Bishop, all the ministers of the Gospel, what manner of people they ought for to be in life & doctrine. Now for the faithful themselves, at an other time by reason of false teachers, which he paints out unto the end of the chapter, he sets forth to behold their impiety as it were in a glass: in which our Papists may the more rightly look into themselves. In the second chapter, he draws a table as it were of household manners, and he reformeth the life of every state concerning household affairs, where under the name of Young he admonisheth Tytus himself, that he should show himself in all things an example of good works: then he showeth the reason: to weet, the appearance of the grace of God, in this: that CHRIST gave himself for us, that we should live in him modestly, justly and godly. In the third chapter, he gives precepts concerning policy, and of obedience to be given towards magistrates. He teacheth, that all subjects are to be warned by Titus, adding thereunto great causes out of the Law and Gospel: to wit, that we are all debtor to the same. Again, bringing in that most excellent place of justification, wherein he takes away salvation by works: and doth ascribe it to the only mercy of God, through our mediator Christ. Where he shows very evidently, the form & manner of our redemption. That whosoever coveteth to be a new man, it is necessary for him to believe, and to be baptised. In the end, he dehorts to good works, and to avoid foolish and heretical questions. The Epistle of Paul to Philemon. THis Epistle, shows the wonderful love of Paul towards his neighbour, in this, that he studied to reconcile Onisemus to his master Phylemon, with great humility of mind: and with sweet words; first, he commends philemon's faith and charity. Afterwards he puts forth his petition for Onesimus, being converted to the faith. Last of all, with sweet affections, he takes upon himself the fault of Onisemus, & doth reconcile him to his master, not now as a servant, but as a dear beloved brother in Christ: a great example of charity, and study of concord in Paul. The Epistle to the Hebrues. ALthough it be doubtful whether this be the Epistle of saint Paul, because of some places in the 9, 10 and 12, chapters. Out of the which it is proved by some, that it was not Paul that wrote it. Yes, nevertheless, the Epistle hath the authority of the holy Ghost, as appears by the scope thereof. He delivers plainly christ to be true God and true man, yea our only s●●●our and redeemer: and the greater part of the Epistle stands on comparison, by which it convinceth the Lord of all, namely Christ, the natural and everlasting son 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 altogether exactly, may be thus divided. In the first two chapters, after his entrance, wherein he briefly describeth the divinity and humanity of Christ) and shows him to be much more excellent than the Angels, by nine arguments: in which he preached Christ to be God, & the everlasting Creator; and preferring his Gospel before the preaching of the Law, moke away the objections that are made. This is the principal proposition of this Epistle: and all tend unto this end that the jews (to whom he writes) leaning judaisme, should put their hope assuredly in Christ. In the third and fourth chapters, he preacheth Christ to be much more excel lent than Moses, by making comparison. By and by, he applieth the time of the Gospel unto that which is in the ninth Psalm, called to day: with an horrible threatening, by their example, who for their incredulity perished in the wilderness, being shut out from the rest, in the land of Canaan. In the fift, sixth and seventh, he gins to describe Christ to be a priest, by comparing him with Aron and with Melchisedech. In the end of the fift chapter, for the slothfulness and dullness of the jews a dangerous dissession, whose description he seemeth willingly to pass. In the sixth chapter, it seemeth that a place of repentance is denied to an offender, to strike a terror into the obstinate. In the seventh chapter, he describeth & commendeth Melchisedech, in which he extolleth the priesthood of Christ. In the eight, nine, and ten, he shows by many grave arguments, Christ to be the only priest, and the only sacrifice for our sins: which he prefers before all Legal sacrifices, calling it the new Testament, out of the 13. chapter of jeremy. Afterwards, he reckoneth the part● of the Tabernacle, chapter 9 that is to wit: The gate or porch: the holy place, and the holy of holiest, with their significations. In which figures, he applies the blood of Christ, purifying the consciences. He calls Christ the Mediator of the New testament: signifying the blood of Christ to be powered out in the new Testament, for the remission of sins. Last of all, by repetition he amplifieth the same: that is to wit, The sacrifices of Christ, with the sacrifices Levitical, Psal. 39, and 31. chapped, At length, he concludes this whole place by an exhortation, to settle confidence in the blood of Christ, and performs the duties of mutual love by good works, making preparation to the chap. following. In the 11, 12, and 13, he commends by examples the faith of the patriarchs, and of other saints of the old testamant. Then he joineth an exhortation for the fruits of Faith, patience, discipline, peace sanctification, true repentance, obedience towards the word of the Gospel, not only bringing the example of Christ, but also threatenings out of the old Testament. In the last chap, he reckoneth a heap of good works, with an exhortation to avoid false doctrine, and with an exhortation to confess the true doctrine of jesus Christ, & to give thanks. The Epistle of james. SOme men think that this Epistle is not written by james the Apostle, which was slain by Herod: not only because of that place cited out of Genesis, concerning Abraham, for the justification of works; contrary to the analogy of Faith: but also, for other places, taken out of the epistle of Peter and Paul, and of this Epistle, mixed here and there. It is not a methodical epistle, as other say: neither doth it contain one certain matter: but as a man may say; dissolved or unloynted scopes: that is to say; Sentences not agreeing in order amongst themselves. And the sum is, that he urgeth the Law and good works, against secure & careless men, and boasters of faith with our good works. There are five chapters, which are thus to be discerned. In the first chapped, he proponeth parcicularly these 8. sentences. 1 Patience is to be showed in adversity. 2 Divine wisdom to be desired of God. 3 We must believe without wavering. 4 We must use riches rightly. 5 And suffer temptations which do rise from concupiscence. 6 To hear the heavenly word diligently. 7 And do good works, being the effect of the word. 8 To live in true religion. In the second chapter, he handleth only two things: the one, that poor Christians be not contemned, seeing that faith in jesus Christ doth not suffer the exception of persons: the other, concerning good works; by the which faith towards God and our neighbour is showed, as this place is a collation betwixt man and man; not betwixt God & man, where faith only justifieth: when he faith; show me thy faith by thy works. If any do not thus understand james. but will wrest this his sentence to justification, which avails before God; he takes away the analogy of faith. And the Epistle of Paul to the Romans, which seeing it is absurd, the sentence of james may admit a profitable interpretation, and the analogy of Faith. Otherwise, places or examples out of Genesis, or of the book of joshua, concerning justification, might be cited directly against natural sense of scripture, concerning justification. In the third chapter, are also two places well handled: of the which, one is the restraint of the tongue, that he teach not false doctrine: which is to arrogate and usurp to himself magistracy in the holy scriptures, above the holy ghost the true teacher and master, whose disciples are all true teachers in the church. The other place, is concerning the divine wisdom which is in the doctrine, Law and Gospel, the very light of faith in our minds, and the beginner of obedience, agreeing with the law of god, according to this saying: Thy word is a lantern unto my feet. In the fourth chapter, there are forewarnings, concerning virtues in every commandment of the Tables, as in one knot or heap bound together. 1 Concerning the avoiding of contention. 2 Of pleasures or desires. 3 Concerning prayer. 4 The avoiding of adultery. 5 Of pride and humility. 6 Concerning obedience towards God, and so forth unto the end of the chapter. In the fift chapter, he chief inveigheth against those that do abuse their riches. I hen he exhorteth the godly to patience and sufferance, and he dehorts them from the custom of swearing. Then he persuadeth to have a care of the weak, and to pray one for another. Last of all, he exhorts to prayer, and he commends it by the example of Elias. In the end, he shows the true effect of conversion. The first Epistle of PETER. THis Epistle is truly Apostolical: as of him which being asked of Christ, who he was: answered. Thou art Christ the son of God, Matthew 16. Again, to whom shall we go, thou hast the words of eternal life. john 6. For it hath a sweet savour of the same confession, with constancy and sincerity in Faith. For he confesseth Christ syncetely, taking away salvation from our merits, and delivering the true knowledge of Christ: in which he would have all the Gentiles that are converted (unto whom he writes) to go forward constantly, and to increase from day to day: so as they may answer in their lives, manners, and conversations, to the Gospel, of what state soever they be: as those whom he numbereth, 1 The Subjects. 2 The Servants. 3 The Women. 4 The Men. 5 The Priests. 6 The young men. There are five chapters, which art thus to be discerned. The first chapter is divided into two parts. In the first, which is begun from the induction or entrance, he puts down the true reason of salvation: where all these things are to be considered in dus order. 1 The great mercy of God. 2 Regeneration by a lively faith. 3 The resurrection of Christ. 4 Heavenly inheritance. 5 The power of God. 6 Faith. 7 Trial of Faith. 8 joy and gladness. 9 The writings 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 believers to newness of life: as for example. 1 Sobriety. 2 Hope of offered Grace, as newness of life follows faith. 3 Obedience. 4 Holiness. 5 Invocation. 6 Fear. 7 love. He joineth & sets unto this discourse, the most excellent cause of this regeneration: to wit, that we are redeemed by the precious blood of jesus Christ, & renewed by the word of God. The second chapter is divided into two parts: for in the one he goes forward to exhort the believers, to offer spiritual sacrifices, and to have good conversation to the edification of the faith full. And he adds a reason, because saith he: all believers are priests, and called unto holiness of life. In the other, he appoints the reformation of divers states: in the which, he laboureth to the end of this chap. First, the subjects to obedience towards the Magistrates; the servants to obedience towards their masters: as he putteth Christ himself for example, who suffered a greater wrong. In the third chapter, he first of all speaks concerning the obedience of wives, concerning the modest apparel of wives, and the forbearance of the husband towards his wife. Then he warns all men in general, to exercise themselves in the virtues of true charity, and in patience, and also in true confession, together with the righteousness of a good conscience, bringing again the example of charity and patience in Christ. Last of all, he sets down a most excellent place concerning noah's Ark, that it was a sign of Baptism. But what he meaneth by the preaching of Christ to certain spirits not believing, in the days of Noah, we are not ignorant and we judge the true interpretation of this place, it to be reserved to the master himself: to wit, to the Holy Ghost. In the fourth chap. he goes forward at one time, to exhort all godly men to sobriety to watchfulness, to modesty, to prayer, to mutual charity: At another time, to other fruits of Faith, according to the variety of gifts, with patience and joy in afflictions, by doing good to all men for Christ's sake. In the 5. chap, he insonneth & instructeth Ecclesiastical persons, under the natures of Priests: sometimes to feed their flocks, and at another time to live well. After that, he exhorts youth to obedience: and in general, he would have all men to be humbled, to trust in God, to be sober, to watch against the ●●●ersarie the devil, and to resist him in saith. Lastly, he concludes the Epistle with consolatiō that they might know themselves to be confirmed & strengthened of God unto faith. The last Epistle of Peter. THere are only 3. chapters. The first against hypocrisy. The 2 against Antichr: The 3. against Epicures. Peter in the first Chapter, would have faith and the vocation of faith to be showed as most certain by good works, lest that faith be as a vain dream: without virtue, without knowledge, continency, etc. 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 yourselves, etc. Also phillip 3. Beware of dogs, take heed of wicked doers. Peter doth warn the godly concerning false teachers, and of the coming of Antichrist, of whom he prophesied. S. Paul 1 Tim. 4. shows their damnation, by bringing 3. excellent examples. 1 of Angels. 2 of them that were lost in the flood. 3 Of the Sodomites: and then he paints them out in their colours, for because they walk after the flesh, in concupiscence and uncleanness. Lastly, he puts forth a most horrible sentence or judgement of such in two proverbs, of a dog and a Sow: by the which he expresseth, the which he expresseth, that the latter ends of such is worse than the beginning. In the third chapter, he warneth the godly that they should beware of Epicures: that is to say, of profane men, walking according to their own, concupiscence, who only do regard this life, and not the life to come: They have always in their mouths, Let us eat and drink to morrow we shall die. After death there is no pleasure. Again, that which is above us doth nothing concern us. Against whom Peter affirmeth: with out doubt the last day shall come, unto which, both heaven and earth are & shall quickly perish in their appointed time, reserved for fire. Wherefore he affirms, that every one of the godly should study die to live in that state, as being called out of the world, he might die boldly & confidently. The first Epistle of john. SAint john the Apostle & an Evangelist, who wrote this Epistle, and leaned at supper time upon the breast of jesus Christ, and did draw sweet water out of the well of our Saviour: even so here he breathed mere love: both of God towards us, and our love towards our neighbour. God's love, that the same being apprchended by faith, we might be justified freely by grace, without works, and obtain everlasting life. Then our love next, that our faith be not idle, but that it should work by charity, otherwise it is not true faith, but only feigned: who have these three signs. First, not to strive against sin. Secondly, not to beware of false doctrine, Thirdly, to hate our neighbour. There are five chapters, which doth so agree in one and self-same matter, as hardly they can be decided one from an other. All things therein doth agree with his Gospel, chief with these two commandments of Christ: ye believe in God, believe also in me. Again, I give you a new commandment, that ye love another, which two commanundementes, john doth join after this manner in the third chapter, and this is his commandment, that we believe the name of his son jesus Christ, and love one another as he gave us commandment. The sum of the Epistle is, concerning faith and charity, the chapters after a sort are thus to be divided. In the first chapter, having gotten the good will of the Auditory, he puts this exposition of the whole Epistle: that we being made clean by the blood of christ, and remaining in the society of saints, ought not to walk, in darknesses that is to say, without good works but in the light that is to say, in the exercise & the wing of good works, together with the true confession of sins. In the second chapter, after the evangelical common place of Christ, the advocate and our propitiator. First, he reproves them of lying, who doth boast of faith and doth no good: and affirms that those that are to be reproved, as yet do lack faith. Afterwards, he warneth every age that they would remain in those things which they had received of God. Lastly, he commandeth that they eschew false opinions, and the unrighteous desires of the world and Antichrist, By anointing, he understandeth the holy ghost. He calls Antichrist false Apostles, who were then: and afterwards he speaks of others: as of Heretics, of whom, some have denied the Divinity, and some the humanity of Christ. Furthermore, upon this excellent place. He that saith himself to be and remain in Christ, he ought to walk as he walked. I am not ashamed to write S. Augustine's most excellent exposition, out of his book: of the life of a Christian, cha, 14, who saith as followeth. 1 He is a Christian who Shows mercy to all. 2 He is a Christian who Is moved with the injury of all. 3 He is a Christian who Suffereth not a poor man to be oppressed, he being in place. 4 He is a Christian who Helps the miserable. 5 He is a Christian who Succoureth often the needy. 6 He is a Christian who weeps with them that weep 7 He is a Christian who Feels the grief of another as his own. 8 He is a Christian who Is provoked 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 against no man. 11 He is a Christian who whose talk no poor man is ignorant of. 12 He is a Christian who In whose house bread is offered to all men. 13 He is a Christian who Whose goodness all men knows. 14 He is a Christian who Of whom no man feels wrong 15 He is a Christian who Serves God day and night. 16 He is a Christian who continually do meditate and think upon gods commandments. 17 He is a Christian, who Is made poor in the world, that he may be rich with God. 18 He is a Christian, who With men is counted ignominious, that he may appear glorious with God and his Angels. 19 He is a Christian, who Hath nothing feigned in his heart. 20 He is a Christian, who whose mind is simple & immaculate. 21 He is a Christian, who Whose conscience is faithful and pure. 22 He is a Christian, who Whose whole mind is in god 23 He is a Christian, who whose whole hope is in christ. 24 He is a Christian, who Desires heavenly things rather than earthly. 25 He is a Christian, who doth despise human things that he may possess divine. Thus far S. Augustine. In the 2. chapter, he continueth an exhortation, concerning newness of life, by many arguments taken, first from the love of God towards us. 2 From the hope of eternal life. 3 From the offices of Christ, which are to take away sins. Fourthly to dissolve the works of the devil. 5. From the efficient cause of righteousness: to wit, from God. 6. From the uprightness of a good conscience. 7 From the promise and commandment. 8 From the love of Christ towards us. In the fourth chapter, he exhorts to take heed of the doctrine of Antichrist, and to confess the doctrine of Christ. Afterwards he goes forward unto the end of the chapter, to admonish them concerning charity: having once made a sweet comparison betwixt the love of God towards us, and our love towards God and our neighbour, as betwixt the efficient cause and the effect. In the fift chapter, he followeth after faith, whence proceeds all good works, to whom victory is ascribed, which he showeth must be confirmed by three testimonies: to wit, the spirit, water and bloud● that is to save, by the word of God and the two sacraments. Afterwards, he makes them more certain of life everlasting, together. with the hearing of the word. Last of all, he discerneth sin not to be unto death, from the consideration of that sin that is committed against the holy ghost: pardonable from unpardonable. But they are sins against the son, which proceed through the weakness of the flesh, from them that believe in the son of God, and doth repent. And sins which are done by the wicked against the holy ghost, are first the resistance of the known truth. 2 Repining at the good gifts of our brothers. 5 final impenitency. The second Epistle of john. IN this one chap. of this Epistle of john: first he calls himself an Elder, because he was a priest, & the chief Apostle, now being old, for he lived in the time of Tra●●ne the Emperor, under whom he died as it is ●●unde in the histories, in the year of Christ 101. and of his own age ninety. Afterwards he exhorteth his elect Lady, excellent both for her birth, and also for her virtue. First to love, then to perseverance in the doctrine of Christ. Lastly, he warneth to excommunicate the haters of Christ. The third Epistle of john. IN this one chapped. of this Epistle, john names three men, of the which, first he names Gaius, to whom he writes, and calls him his son, commending him for the truth, or word of God: next for love: & lastly, for his hospitality. The other was Diotrephus a wicked Bishop, not only as an invector and backbiter: but also being no houskeeper and an hater of christian brethren, and also an excommunicater, he sharply reproves him and rebukes him. The third was Demetrius, whom he commendeth, sometimes by the testimony of others: and sometimes by his own proof & testimony for the truth: that is to say, for his knowledge and obedience toward the word of God. The Epistle of jude. THis judas was surnamed Thaddeus, the son of Alpheus, brother to james the younger, as men call him, and of Simon, and this Apostle wrote this one chap, only of this in which throughout he answereth to the second chapter of the second epistle of Peter. First he threateneth horrible punishments to heretics 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 judge. Lastly, he exhorts all godly men to perseverance, First in faith. 2 in the holy ghost. Thirdly in prayer. Fourthly, in love. Fiftly, in looking for God's mercy 6 In compassion. 7 In newness of life. In the end, he would have the godly to keep the faith, and to beware of false doctrine. The Revellation of S. john. THe Ecclesiastical history shows, how john being under the Emperor Domitian, was banished into the Hand of Pathmos, & there wrote this Apocalyps, or Revelation. And again, after the death of Domitian, when he returned from the isle of Pathmos to Ephesus, to have written his Gospel against the Heretics, Marcio, Ebon, and Cerunhus. This book under the name of Revelation, containeth prophesy, concerning event, fortune, matters, and of the derived church: that is to say, the church derived from the Primitive church, and thence to be derived unto the end of the world. It may very well be divided. 1 Into seals. 2 Into Trumpets. 3 Into Vials. The 7. seals signifies the persecution of the church which is under Tyrants: to wit, Domitian, Traianus, etc. which truly began in the primitive church, in the time of the Apost. and continued thence the space of 300. years, unto the time of Constantine, & it is described in this book chap. 4, 5, 6, 7. The Trumpets signifieth heresies, as the Arians, etc. From the time of Constantine unto Theodosius, for other 300. years, yea unto Mahomet and the pope This is described, chap. 8 unto 18. The Vials, signify the plagues of Antichrist for these 900. years, from the time of Bonif. the pope unto this our time, of the which thou mayest read from the 17. chap, unto the end of the book. It may otherwise be divided: to wit, into seven visions: that is to say, into figures, most wonderfully showing to the mind and eyes of all men. The first vision of the seven churches of Asia the less. The second vision, concerning Christ & his church being exalted. The third vision concerning the diligence of the disciples of Christ. The fourth concerning the affliction of the church. The fist concerning the last persecution under Antichrist. The sixth concerning the day of judgement. The seventh, concerning the victory of Christ and the church. Briefly he describes. 1 The Kingdom 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 new Testament is revealed. The chapters are thus to be discerned. From the 1. chap. unto the 4. chap. is the preface, in which first of all it containeth the commendation of these revelations from the efficient cause: to weet, from God. Then it containeth the admonition to the seven bishops of the Churches of Asia the less, which he calls Angels, Candlesticks, stars, etc. For the ministry of the word. From the fourth chapter, unto the 8. is the first part of the book with the 7. seals. Where first he would have to be understood by Elders, the Prophets. Secondly, by beasts, the Evangelists. 3 By birds, Doctrine. 4 By the Lamb, Christ himself. 5. By Angels, the ministers of the word. 6 By Seals, Persecutions. 7 by Horses, Tyrants. 8. by sealed the elect. the jews. 9 by the multitude, the elect of the Gentiles, 10 by the book, the ministry of Revelations. From the 8. chapter unto the 15. cha. is the second part of the book of Trumpets: by which he understandeth Heresies. 2. by stars, Heretics. 3 By the angel, the ministry of the word. 4. by the the Gospel. 5 By the measuring of the Temple, Religion. 6 By the holy City, the Church. 7 By the two witnesses, the Prophets and Apostles. 8 By the woman, the Church▪ 9 By the 12. stars, the 12. Tribes. 10 By the wars, the preaching of the Gospel. 11 by Mychaell, Christ jesus. 12 By the Beasts, the Roman Monarchy. 13 By the lamb, Christ. 14 By the voice of thundering, the word of the Gospel. 15 By the new Song, the Gospel. 16 By the women, Idolatry▪ 17 By Virgins, sincere Christians. From the 16, unto the end is the third part of this book. First, by the beasts, he would understand the Roman Monarchy. 2 By the Harlot, the Idolatry of Antichrist. 3 By the golden people, hypocrisy. 4. By Characters, a perfect sign of Antichrist. 5 By vials, the plagues of Antichrist. 6 By the marriage of the lamb the humanity of Christ. 7 By the name written, the Divinity of Christ. 8 By new heaven and new earth, the Image of everlasting life. To the which place he shall bring us, who hath signed this his holy scriptures with his own precious blood, even jesus Christ our Lord, who with the Father and the holy Ghost, be praised for ever and ever▪ Amen. FINIS.