An exposition touching all the books of holy Scripture, and their excellency.  
THE wisdom of God crieth in the wiseste of mortal men Solomon in the proverbs unto all men of all degrees, and Ages, saying. give ear, for I will speak of principal matters, 
prover. viii.  and the opening of my lips shallbe to show out things that be right. Deeply do I muse upon the truth, and ungodliness to my lips is most abominable. In Righteousness are all the words of my mouth: cursedness, nor frowardness in them is none. Ready, and easy they are to them that list to learn and to them that will find knowledge, right, and plain. With me is counsel, and preseruatione: With me is strength, and understanding. Kings through me do reign, and Counsellors decree that is good, and just.  
When these things be so, I marvel what evil spirit driveth those men, which disdain the most sacred Bibles the only fountain, the most plentiful and richest treasaurie of true wisdom & be mad upon false, and countrefaict wisdom. For a man may find at this day, among great students not a few, which wholly given (& all their whole life) to the colours, & deceipts of Philosophy both do loath the name of the Bibles, and when they hear them spoken of, be ready to fall into an horrible quaking, and shivering. I wis (they say) there wanteth Learning, and eloquence in them, and that they hate the rude, and foul barbarity.  

The Bible's Eloquence  And yet forsooth marvel it is, that they should set up Eloquence before them, as a rule to live by, and a mark whereunto they would direct all their whole mind, and study. In deed that wise men ought to look for an other thing in this life, even their very own philosophers themselves do testify Marcus Cicero the prince of Eloquence, of a Philosopher doth not require Eloquence. For in his first book, De finibus bonorum, & malorum. speaking of Epicure: The talk of this Philosopher, saith he, displeaseth me not, for he can utter in words whatsoever he will, and speaketh plainly to understand: And yet a Philosopher, if he bring Eloquence, I will not despise it: If he bring none, I will not greatly crave it.  
Why now be these men more hard unto us, than Cicero? Do they not know that in our Bible's the heavenly philosophy is taught even after the capacity of the common people? And Cicero proveth plainly, that Eloquence without wisdom is very hurtful. It behoveth then to covet wisdom rather than Eloquence, namely when these If same Cicero in a book called Partitiones oratoriae doth define Eloquence to be nothing else than wisdom speaking plentifully wherefore whosoever is destitute of wisdom though he have a fair, & a ready tongue to talk gaily, yet shall he be called but a talker, & not eloquent. For as to speak, and speak wisely is not all one, no more is all one, talking, and Eloquence men unadvised and not well in their wits pour out many words many times without reason nothing to the purpose, and clean contrary to all convenience, 
True eloquence  and comeliness. But a wise eloquent man is no waster of words, but speaketh such as do profit, & serve to that end whereunto they be appointed, and he so speaketh them as he ought to do, whether it be with many, or with few, with learned, or unlearned, with his match, with his worse, or with his better, the comeliness of time, and place always observed. And within these limits have the heathen masters of eloquence themselves bounded in true eloquence But sithence no writers have been less wasters of words, than the holy authors, which minded only things profitable, & to a certain end, that is, all to obtain blessedness, to live quietly, justly, and honestly, and have also set forth those things in a plain, & clear fashion of speaking: I dare say boldly and truly, that only the writers of the Bible's have used true eloquence, which thing, the vain lovers of deceitful philosophy shall not be able to prove false, except they can before overthrow the description of eloquence, which we have brought out even of their own auctors or else can manifestly show that our writers be not such, as we say for, which as by good arguments they shall never prove, so assoon as they shallbe willing to do it, they shall run in danger of blasphemy, sacrilege, and high treason to God  
S. Augustine also in his iii book, & vi. Cham De doctrina Christiana: I dare say (saith he) that all which well understand what the holy writers theimselues do speak, do therewith understand also, that they ought not any otherwise to speak. For there is some Eloquence which better becometh young men, and some that better becometh old, and is not then worthy to be called Eloquence, if it agree not to the person that speaketh: So is there other that beseemeth men of high authority, and that be in deed most divine, and excellent.  
AND with this Eloquence spoke they which wrote the Bible, neither doth any other Eloquence become than nor this any other, but it is meet even for them alone: and the lower it seemeth to some, so much the higher it riseth, not in proud, and lofty words, but in soundness of grave & substantial matter But the Hebruish manners of speaking grieve the tender ears of these learned men, 
Hebruish phrases in the Bible.  and seem unto the latins, that is, to dainty, and delicate persons very hard, rude, and in no wise to be abiden: yea I wis because a fine soft style falling, and sounding sweetly, in every point, and delighting us with pleasant Harmony is that highest good thing which all men ought to desire, and especially regard, without the which, yea the best things must be counted worst forworne, and nought. Lo here our partiality, and malice showeth itself most of all. For not only the Hebrew tongue hath her fashions of speaking, but the Greeks, and Latins have theirs also. which hitherto no man hath discommended, nor disbeautified.  
Moreover many have written, and that largely of the constructions, and properties of Speech used both in the Greek, and Latin tongue, many have written of Schemes, and tropes. In them to be occupied, them to learn, and con without book, and with them to enbrowder our oration, is counted a very goodly thing. In these tongues no man complaineth of the fashions of speech that they be veri rare, & seldomely used. Only the language of god for her own manners of speaking, for her own figures strange to our hearing, seemeth fowl, ugly, & loathsome: and wot you why? Verily even for that unto the old Adam, all is counted vile, whatsoever is pure, & heavenly, & what is ferrefet, unclean, and filthy, that pleaseth rightwell, & is well allowed. Plato is translated into the latin tongue, Aristotle is translated, so is Lucian, plutarch, Isocrates, and a great many of Greek Epigrams. In them, what was rugged is made smooth, what was hard is made easy, what joined not well, is well knit together, what was out of course, is set in good order, & brought to good Latin, that base was before. Now if the Hebruish manners of speaking, and endicting do so greatly displease you, why do you not prepare for us Latin Bibles? surely even because the writings of Pagans do please you better: What a thing is this? To increase our Substance, we send our children into France, into Italy, & into the farthest parts of Spain to learn perfectly the languages of those nations that they may the better, & the more readily traffic with the Frenchemen, Italians, & spaniardes. Here we spare for no labour, we spare for no cost, & all is counted sweet & profitable. Only to learn the holy tongue, to accustom ourselves to her manners of speaking, which be somewhat strange unto us, is thought painful, & unprofitable, and a thing in no wise meet for gentle wits Lo thus in deed doth our malice show itself. Verily if to learn holy things we did bestow yea but half the time, & diligence, which it grieveth us not to waste upon matters nothing worth, holy scripture should of us be less despised, & more should be liked her fashions of speaking, though seldom in use, yet very cunning, & cleckelie. Now touching the learning in holy scripture, I see not what other thing true learning is, then very Wisdom, neither what wisdom is other then very philosophy. For Cicero himself in his second book De off. saith.  
They that desire wisdom are called Philosophers, neither is Philosophy any thing else by interpretation, them the love of wisdom. And wisdom (as it is defined of the Philosophers) is a science of God's matters and of men's, and of the causes wherein those things be contained.  
After which fashion Plato also in the book that he wrote De Philosophia, showeth that the office of a Philosopher is to know heavenly things, and to govern worldly matters, comprehending in that one, Philosophy contemplative, and in the other, Philosophy active. For the Platonistes divide all Philosophy into Speculative, active, and Sermocinal. 
Division of Philosophy after the Platonistes.  Unto Speculative they have appointed Metaphysike, natural Philosophy, & the mathematicals: unto active Ethical, Political, and Economical: unto Sermocinal Grammar, Logic, and Rhetoric. And by Sermocinal, they thought an entrance to be made into Philosophy active and contemplative, in which standeth the exercise, & strength of true wisdom. Of these things Cicero also maketh mention in his first book De Academicis questionibus. Further if holy writ lack learning, then lacketh it wisdom also, that is, science of godly and worldly matters. Again, if the holy books teach the knowledge of things pertaining to god and man, then teach they wisdom, & so consequently true Philosophy. But let us see what things be entreated of, and taught in the Bibles, or this heavenly Philosophy, that therewith also briefly, and as it were by a show, it may appear unto the reader what thing he should look for by knowing the Bibles, & how in them the goodness of god hath set out to the world most aboundauntlie the great riches of his high knowledge & wisdom. Biblia in the plural numbered only, 
Biblia.  are called volumes or books. For in Greek Biblos, or Biblion is a volume or book. So this name is borrowed of the Grecians, and given to the holy scripture, & is as much to say as holy books, or the book of holy things. This self same holy book is called a testament, and in deed a testament both old, and new. Sometime in holy writ, 
Testament.  Testament is taken for the last will, and ordinance of him that is dying. And after this speaking, we say, he made his testament, that is, he testified the meaning of his mind, & showed how he would have all things disposed and ordered, and by a trope called Metalepsis Testament is taken for the thing itself that is bequeathed, 
Metalepsis  & so forgiveness of sins is in holy scripture called a testament. This word Testament is used also for a league, or covenant For God hath bound himself unto us by a league, showing the conditions thereof, both what we should look for of him, & also what we ourselves ought to do. The conditions be, God will be a true god, that is, a father in all sufficiency, & plentifulness to all men. And there be bound to reverence and worship this God for their God in faith, innocency, & charity. And hitherto do belong all the promises: I am thy God, & the god of thy seed after the. The seed of the woman shall break the head of the serpent. In thy seed all the tribes of the earth shall be blessed. Again hitherto pertain all the precepts of living, inespeciallie the ten commandments. Thou shalt have no strange god before my face Be ye holy, for I also am holy. love thy neighbour as thyself. And this testament, and league, this ordination of God is unchangeable, is one, and everlasting. For there was never at any time any more than one only church, never but one only true faith and religion of saints. 
Question.  How then have we the names of old & new testament? Verily of the manner of showing, 
Solution.  teaching, & delivering it unto us. As touching the very substance, it is but one only. For whosoever well considereth what things were taught our forefathers, he shall perceive that th'apostles of Christ have taught us none other. 
Intent of the Bible.  To them it was showed that there was one God, that he only was to be worshipped, & that in spirit, innocency, and faith. Also that there is one only justice, and redemption of the world, only one priest and true sacrifice, even jesus Christ the son of God, & man. Immortality also of souls, & rising again of the bodies to be hoped for of God. And what other things have the Apostles of the Lord taught us? So then touching the substance of faith, and of the Testament, all one, and the very self same thing is taught to us both. Now for the manner how all one, and the self same thing was taught unto us, and them, Paul writeth and saith. Unto our forefathers all things did chance in a figure, and to us be those things come without a figure.  
For God hath given Christ unto us, which is the perfection of the law, that now we should worship as present and past, that is, complete, and fulfilled, that which our forefathers had in a shadow, as yet to be fulfilled, or rather to be looked for. And thus is seen the diversity in the fashion of teaching. They had figures, we have the thing itself. They rejoiced in outward things and ceremoniales, we without figures enjoy spiritual things that were signified. And hitherto pertaineth the priesthood of Aaron, and the divers bloody kinds of sacrifices, the figures of the priesthood and sacrifice of Christ. And by this diversity in teaching, rise these words, old, and new testament. For that teaching, whereby our religion was taught our forefathers in types and figures, is called the old testament, but that which without figures describeth and showeth unto us Christ the perfection of the law, is called the new testament, not therefore new, because the old fathers knew not Christ, but by conferring & setting it together with the old, and because a new people, even the congregation of gentiles is received into this league through Christ, & preaching of the gospel. And hereby now you may the better perceive how the bible is called the old & new testament. For the self written books of the bibles are no more the new testament itself, than the tables & writings testamentary, or of leagues, are the testament or league itself: and yet of all men be they called the testament & league. Thus of the thing that they do describe, they take this name. Because than that in the former books of the Bible's be declared precepts, promises, facts, rites, traditions, and divers ways, whereby God hath instructed & led mankind in his testament, in his league, & true religion, therefore, 
Old testament  say I, they called it the old testament. And because the latter books declare unto us how in Christ all things are fulfilled, made new, & in deed restored again, how also a new people gathered together of the jews & gentiles is joined into one body, & in faith & charity worship God in Christ, 
New testament  therefore were these books called the new testament. Touching the title & purpose of our hevenlie philosophy, thus moche have we spoken in general. After will we briefly expone what matter is contained in each book severally. But first will I speak somewhat of placing the books of the old and new testament, and how they stand in order.  
S. Jerome in the preface to the books of kings, & Daniel, 
The numbered and order of the books of the old Testament.  showeth that the old testament is divided by the hebrews into the law, the prophets, & holy books written by holy men, called in greek Hagiographa. So he numbereth of the law .v. books: Genesis, Exod. Leuiti. Numeri, 
The first order.  Deutero. & this he maketh the first order. In the second, which he calleth of prophets, 
The second order.  he putteth eight books. joshua, judges, whereunto he joineth the little book of Ruth, Samuel, Malachim, isaiah, jeremy with his lamentations, Ezechiel, and the twelve prophets. He also hath noted that these xii prophets be not numbered of the hebrews, and the lxx interpreters in all one order, and the interpreters to reckon thus: Oseas, Amos, Micheas, joel, Abdias, jonas, Nahum, Abacuk, Sophonias, Haggeus, zacharias, Malachias. The hebrews to follow this order. Oseas, joel, Amos, Abdias, jonas, Micheas, Nahum, Abacuk, Sophonias, Haggeus, zacharias, Malachias. The books called Hagiographa he rehearseth ix 
Hagiographa  job, the Psalms, which is comprehended in .v. partitions, and one volume, the Parables of Solomon, his Ecclesiastes, the Canticles, the book of Daniel, the Chronicles, Esdras, to which is joined Nehemias', and the book of Ester. All these put together, he thinketh of th'old law to be gathered xxii. books. He warneth us yet that there be some, which count the book of Ruth, and the Lamentations of jeremy among Hagiographa, and set them in this order. First the book of Paralipomenon which with us is divided into two books, than the Psalms the proverbs of Solomon next, after them job. Ruth followeth him, Ecclesiastes hath the sixth place, the Lamentations of Hieremie the seventh, the Canticles the eight, Esther the ninth, Daniel the tenth. Esdras and his companion Nehemias' the last. The holy writings which be next in authority to the books of the first, & second order, those by likelihod they called Hagiographae as first written, & made by holy men, the other ascribe they to God himself, affirming him, and not man to be the maker of them. 
Bullingers' mind touching these books.   
To speak freely, as I think, I do not see why by as good reason God may not be accounted to be the maker of these books, aswell as of tother and why they of the first, and second order may not in likewise be called Hagiographa. Saint Peter speaking of all the Prophets, aswell of David, Daniel, and Solomom, as of other: No prophecy in the Scripture (saith he) hath any private interpretation. 
two. Peter. i  For the holy Scripture came never by the will of man, but holy men of GOD spoke as they were moved by the holy Ghost.  
Verily that these be of equal authority with the other, it is proved partly by many Arguments, and especially by this, that the LORD jesus, and the Apostles in teaching, and confirming true, and sound Religione, used aswell the testimonies of the Psalms, of Daniel, and other books among those called Hagiographa, As of Moses, isaiah, and other.  
There be some, which of the matters that the books treat of, 
In other division.  divide all the Old Testament into four parts. Into the Law, Histories, Precepts of Wisdom, and Prophets. Of the Law, they reckon five Books, which be well known to all men. thirteen of Histories: joshua, judicum, Ruth: four of the Kings, two of Paralipomenon, Esdras, Nehemias', Hesther, and job. Of wisdom the count those three most excellent of Solomon the wiseste of all mortal men: Into the Prophets they put the Psalms, the four great Prophets, and the twelve lesser.  
I will not keep from you the judgement of josephus touching the books of the Old Testament, 
The judgement of josephus touching these books.  disputing against Appion.  
There be not with us (saith he) innumerable volumes discording one with an other among theimselues: But there be only two and twentte books which contain the just order of all times, which also are rightly believed to be written through the inspiration of god. Of them, five be called the Books of MOSES, containing Laws of living, the first Creacione of Man, and his offspring until the death of Moses himself. And from that time unto Artaxerxes, which among the Persians reigned after Xerxes, the Prophets, and such as lived at those days have written in thirteen books the acts that were done. The other four teach Hymns, & praises to god wards, precepts & rules of living. From Artaxerxes until our time all things be written, which yet neither are worthy so great credit, nor so to be esteemed as are the first matters: Even for this verily, that the Prophets followed not still in one course one after other, nor thoroughly be known what they were.  
To these words straight ways he addeth, which greatly setteth forth the authority of the Scriptures. Hereby therefore it is plain (saith he) how reverently we use our scriptures. For in so many hundred years coming, and going, never durst any man put to, take away, nor change anything: but into all men of our nation is this faith in manner graffed. To believe all these to be the decrees of GOD, and for ever to abide in them, and for them, (if the matter so require) gladly to leave their lives  
Hitherto be the words of josephus And I much allow this judgement of his touching the books of Divinity: Which Ciprianus, or Ruffinus, (for so thinketh Cassianus in the seventh book of the only begotten) well nigh following in th'exposition of the Crede, maketh such an order of the holy books as hath seemed always unto me best and plainest. He setteth together all the Historical books, than the writings of the prophets, almost in this wise.  

The order of Cyprian, or Ruffinus  first he putteth the five books of Moses, next the Prophets called of some the former Prophets, that is, the book of joshua, of judges, of Ruth two of Samuel, and two of Kings. To these streightwaies he joineth the other books of Histories, two of Paralipomenon, Hester, and two of Esdras. After these he setteth the Prophets, which we call the greater. isaiah, jeremy, Ezechiel, and Daniel. To them he joineth the Books of the twelve lesser, whose names are rehearsed afore Last of all he setteth the other excellent Books replenished with all kind of heavenly doctrine. The book of job, the Psalms, and three books of Solomon, & within this numbered both certain & plain he includeth all the Canonical Books of the old Testament. Neither did the Bishop of the most ancient Church of Sardis, nor that excellent learned man Origenes doctor of the Apostolical School at Alexandria, reckon up any more unto Melitus. Of that one Eusebius maketh mention in the fourth book, and five and twenty chapter Ecclesiasticae Historiae, and of that other in the sixth book, & eighteenth Chapitre. Yet in placing them they use not all one order, as after the diversity of examplers, and will of the Scriveners you may find (I doubt not) these holy Books otherwise ordered also: one setting that before, which an other placeth behind, moved not so much by reason as by will, and pleasure. But a wise reader will not pass greatly hereupon, knowing that we ought principally to regard not the order, but the matter. Neither would I myself have stand so long herein, had I not wist some men so earnestly to require, and look for such an exact, and curious handling of this matter.  
The new Testament is finished in seven and twenty books. For the Euangelicalle History is set forth both in four Books, 
Numbered, and order of the books of the new Testament  and by four Writers. The Acts of the Apostles are contained in one Book. The Epistles of Saint Paul be counted fowertene. To the Romans one. To the Corinthians two. To the Galathianes, ephesians, Phillipianes, and Collossians one a piece. To the Thessalonians two: As many to Timothy, one to Tite, one to Philemon, and one to the hebrews. After these follow seven Epistles Canonical. One of james, two of Peter, three of John the Apostle, and one of judas. last is the apocalypse made, and published by John the Apostle. By these books the Canon of the new Testament to be fully perfect, all the ancient Writers, and the holiest Doctors with one consent do testify, and agree. Saint Jerome in those his prefaces. Augustine in his second Book, and eight Chapitre, De Doctrina christiana. Cyprian also in th'exposition of the Crede Origene varieth nothing from them, save that he showeth certain Books to be in this Canon, of which some men have somewhat doubted. As for the Epistle of Paul to the hebrews. I say (saith he) As it hath been taught me of mine Elders, that it is Paul's undoubtedly, and that all our forefathers have so taken it. Thus saith Eusebius in the sixth book the eighteenth Chapitre De Ecclesiastica Historia: And he also following Origene writeth thus.  
To assign, and mark out all the Canon of the new Testament, first let us join together the foursquare heavenly chariot of all the Gospels. 
Eusebeus touching the books of the new Testament  Couple to them the Acts of the Apostles, and after, the Epistles of Paul, which be plainly known to be fowertene had in authority. Yet am I not ignorant the Latins to be in doubt touching the Epistle to the Hebrews. Then set the first epistle of John, & the first of Peter also. Of these never was there any doubt at all. There hath been of the apocalypse, of the Epistle of james, of Jude, of the second of Peter, of the second, and third of John, whether they were his that was the evangelist, or else some others of that name.  
These be the words of Eusebius in his third book, the third, and five, and twenty chapters. But I have proved elsewhere that the authority of holy scripture is not appaired by the doubting of some, seeing it is not confirmed, ratified, and established by Depositions, and opiniones of men, but approved to be infallibly true by the most sure Sentence, and approbation of almighty and everlasting GOD. In the library of the church of Tigurie, there is in the upper part of the college, a very old and true exampler of the Bible written by hand, which placeth first the vij Epistles Canonical, even in the same order that they stand with us. The epistle of james standeth first, Peter next, john after, then Jude, and the xiiij Epistles of Paul last, of which, that to the hebrews standeth hindemoste. In that exampler the Evangelists are set first, the Acts follow next, last after all the Epistles is set the Apocalyps'. And thus moche have we spoken, touching the numbered, order, and distinction of the books of the most sacred Bible. Now come we to the arguments and brief expositions of each book severally of either Testament. 
Moses.   
Moses, as a golden conduit, and first father, by whom the heavenly doctrine is translated from god to man, comprehending all virtue, and true wisdom in five books, hath taught the same, and whatsoever he hath described from the creation of the world until his own time, with such diligence, truth, and uprightness, that he seemeth none otherwise to have set it out, than he had received from above, and by the secret inspiration of the holy ghost. As for the law itself, as it was delivered him from god, so did he publish, & send it abroad. Whereunto he joined the acts of xl years, which space Israel wandered in desert, himself being a great part of those things, that there were done, and seen. These books contain the history of two thousand, five hundred, and seventy years, whereof the Genesis hath two M. .iij.c. & xc For from Adam to the flood are M. vi.c.lvi. years From the flood unto Abraham's going out of Chaldee. ccc.lxiij. From thence unto the death of joseph cc.xc In Exodus be the rest of their afflictions, and the acts of their going out in the first year The other iii books make up the space of xl. years, in which they wandered in desert, and all this put together maketh ij. M. u.c.lxx. years.  

Genesis.  The first book declareth the beginning and causes of all things, specially the creation of man, how it was from the beginning, how he fell and was restored again, how all men came of one, and being dispersed through the world, by enormeous faults angered God, and caused the flood to come upon them. Again, how they that were saved in the same, gave the beginning to all kingdoms: last, of Abraham, Isaac, and jacob holy Prophets, which lived before the law written in tables, the lives, conditions, manners, religion, notable deeds and sayings be described, and how they descended out of the land of Chanaan into Egypt, For these and other good men, this first book of Moses was called of some, The book of just men. Yet with us and our elders hath their naming prevailed, which called it Genesis, doubtless of the generation and beginning of all things, at which Moses beginneth his book.  
The second book declareth how the Israelites oppressed in Egypt by Pharaoh, 
Exodus  & delivered by their captain Moses, were led into desert through the red sea, how they fought against the Amalechites, & were fed with bread that reigned down from heaven, how at the commandment of God they did create a Magistrate, and at the last received laws also, describing, setting out, and commanding true religion, holy manners, rites, ceremonies, and finally all due and good order in the common wealth. Here also is touched a little their shameful offence, that they did in worshipping the golden calf. And of their coming out of Egipte, whereof it principally treateth, this book is called Exodus.  

Leviticus.  Unto this joineth Leviticus, so called of the Levitical ministries, which it teacheth. It showeth sundry kinds of sacrifices, vows, pollutions, infections, general cleansing of sins, lawful & unlawful marriages, & like other. It speaketh a little of civil governance, but specially of holy rites, or customs, and, as we might say, the bishops or canon laws. Here may we see how virtuous and learned priests ought to be. All the mysteries of the gospel, the priesthood & sacrifice of Christ, his virtue & power, yea, and our whole redemption covertly wrapped in figures, is here throughlie contained.  
¶ The fourth book is called Numeri peradventure of this, 
Numeri.  that in it the people of Israel are numbered. It declareth the acts from the second year of their going out of Egypt, even unto the death of Moses. In it be many notable examples of sundry commotions, & rufflinges among rebellious people. There is showed what evil end seditious persons come unto, & what marvelous chances happen to the rulers themselves.  
Moses of all men most constant and patient suffered untolerable things done to him, both by his own people, and other foreins to, and yet he himself is not faultless neither. Many things are in this book, which pertain to religion, and civil governance, specially this: That bishops ought not to fly from intermeddling with matters of the common weal, nor a civil officer to pass little upon religion. Almost at the end be described great battles, and certain laws are declared at large in the great plain of Moab.  
The fift and last book is called Deuteronomium, 
Deuterono.  or second law, and as you would say, The law exponed now the second time. This is added of Moses unto the other afore, as a brief of all heavenly Philosophy. In it is contained all that ever serveth to live well and virtuously. The briefness thereof is moche commended and set by, and is a plain commentary of the ten commandments. This Book the Lord would have still in the hands of his people, wherein he hath so ordered all matters, as to all degrees and ages they may be most meet and convenient. 
joshua.   
The book of joshua declareth principally the truth of God's promise: How after the death of Moses the people of Israel by the leading of joshua (of whom the book hath his name, as of the chief person) were brought into the land of promise, the princes and people of the Canaanites vainquished & destroyed, in punishment for their great sins. It hath a goodly description of the holy Land, and showeth unto us an example of a very good Prince, and obedient people. It containeth the history of xxvi years, or thereabout. 
judges.   
The Book of judges taketh his name of the judges of Israel, whose acts and governance it declareth. And counting joshua himself, there were among the people thirteen judges, not as Kings, and monarchs, but pastors, presidents, and consuls of free people. Here is set out a free state with many changes, victories, slaughters, Oppressions, Deliveries, judgements, and commotions. Also the mutability of the commons always ready to the worst, diverse heavy chances, the fight betwixt religion, and superstition is here declared. It is a mirror of that weal public where is no head officer, but every man followeth what liketh him best, & it showeth what evil end that to much liberty cometh unto. Then ensueth civil battle, and destruction within themselves. The history is of cccxxxvi years, accounting hereunto the time of joshua, and xxiiij years out of the ministration of Helie.  

Ruthe.  The little book of Ruth took the name of the chief person. It treateth of no high matter, but showeth how after hard haps, and grievous temptations cometh a merry end: and that virtue is rewarded, if we continued still in goodness, and refuse not honest labour. It hath a rehearsal of David's, or rather of Messiah kindred very profitable for that that followeth, and the understanding of the promise of God. This history pertaineth to the times of the judges.  
After this follow two books of Samuel, 
Samuel and Kings.  and ii books of kings, a work of many and sundry matters, very profitable, and full of learning. By most notable examples in them, be declared and confirmed the laws, and promises of GOD. Out of them also are made the Psalms, and homilies of the Prophets. To be short, among the best, goodliest, cunningest, and most necessary books of the Scripture these be not the last. The book of judges showeth a state of governance, where the people, or rather the chief among them do bear rule. The History of Samuel, & of the Kings setteth out in his colours a Monarchy, or one high governor, describing not only what a King is, but the fashions also of all his Court, and Kingdom, be it good, or evil. Here may you find how laws be changed, religion kept, or neglected, notable examples also of Virtue, and vice, of truth, falsehood, prudence, justice of princes, and priests, both good, and bad. But who is able in few words to comprehend the great variety, & profit of matters in these books? The first chiefly describeth the governance of Samuel, and Saul: The second of David: the third painteth out the glory of Solomon, & how mighty kingdoms decay except they be maintained by fervent love of Godliness, religion, virtue, and concord: So in the latter part is showed how the Kings of the Israelites, and jews, wounded, and killed each other, how to their great cost, and charge they hired the Egiptianes', and Assyrians to aid them, and thereby gave occasione to invade the Kingdom of Israel, as it is declared in the fourth book: Where also you may see, a little before their captivity, how great misery they were in under jeconias, in the year after the making of the world, three thousand, four hundred and thirty. For the History of Samuel comprehendeth an hundred, even the twenty latter years of Heli. forty of Samuel, and Saul, as it is in the Acts: and forty of David. The two books of the Kings unto the Captivity have four hundred twenty and six years, and six Months. To which, if you put the years of the History of Moses, and judges, you shall find three thousand four hundred, and thirty years. Add hereunto the seventy of the Captivity in Babilone, and you shall have from the twenty of HELI, four hundred ninety, and three years, and six months. But into the numbered of seventy years you must put the little book of Hester.  
It seemeth, 
Hester.  those things written of her to have been done under Astyages, unto whom the mighty Monarch Euilmerodach, son to the most victorious Nabuchodonozer, peraduenter had given rule upon those people, whom the first chap. of Hester speaketh of. The same man (as far as we can guess by the ninth of Daniel) by likelihod was called Assuerus, a word of Regal dignity, his proper name being Astyages, even the very same that by the mother's side was grandfather to Darius, not Darius the son of Histaspis, but of that ancient Median surnamed of Zenophon Cyaparis, which carried away Daniel with him into Medea, even them also possessing. ii.c.xx. great Lordships. For vii which his father Assuerus, (as it is said in the first Chapter of Hester) possessed were come unto the Persians, unto whom at the last the remnant also, were subject after the death of Darius the Mede, whose Daughter Cyrus had married, being Victor, Lord, and King of Babylon, Mede, and Persia. But howsoever it be, in this book is described the courtly life, foolish, mad, and pernicious. There all things are gay, and gallant, men live at pleasure, and by riotous excess lose all they have. Many heavy chances, great pensiveness, peril, and heinous treason is there also, The proud, and rebellious queen Vasthi, is compared with the lowly, and obedient Hester. Aman is a pattern of an ambitious, unjust, and cruel tyrant, from base, & low degree enhanced into the top of high dignity, and forthwith cast down headlong, ending his life on the gallows, an example to us of unstable fortune, and what they shall come to, that give cruel counsel. But Mardocheus representeth a virtuous lord standing on a sure ground. through his wisdom saving himself, and his people, and by his prudent counsel doing moche good to other foreign Princes. As the little Volume of Ruth, so this also taketh his name of the chief person.  
Now follow the Books, which 
Esdras  declare what happened to the people of GOD after their deliverance. Esdras even at the first preacheth the truth of God's promise. In captivity they cry to the Lord, and be heard. seventy years expired, by favour of king Cyrus, they return into jewrie, with Gold, and rich gifts to be put in the Temple being made up again. They set up an altar, and hast them to building, but the work was let two and forty years. At last under Darius the younger the Temple was finished. Then came Esdras, renewed the Laws, corrected the faults of the people, and prelate's.  
After him came Nehemias', 
Nehemias'  and walled the City, eased the people from hard Exactions, burdennes, and usuries, by wit, and Wisdom holp the Citizeines, and amended that was amiss. The soldiers of antichrist, and their Crafts, whereby the building might not go forwards, is here plainly set out, and how aware men should be to overcome thenemies of the people of GOD. This History containeth three score and ten years. From the first of Cyrus unto the twenty of Darius are counted eight and fifty years. From thence unto the two and thirty are xij in which the walls were made up.  
There remaineth the Chronicles, which the Greeks, and Latins divide into two books called Paralipomenon. 
Chronicles  For some things passed over in the former History of the Kings be here rehearsed, and spoken of more largely. Yet sure it is that these be not the Chronicles of juda, and Israel, which many times be mentioned in the Books of Kings. Doubtless those were most copious commentaries of the acts of the kings of juda, and Israel, now being lost through wasteful time. Some think these to be a brief of this excellent history, namely of the Kings of juda. They profit most to the exposition of the Prophets. Thus hitherto have we rehearsed all the books of the divine history, which from the beginning of the world, unto the building up again of the City of jerusalem, that is to the two and thirty year of Darius, is three. M. iiii. C. lxxxviij. years, and vi. months. So many shall he find, whosoever will diligently read over the holy History: for we made this account by the years of the patriarchs, judges, Dukes and Kings. Neither maketh it any matter that josephus, Eusebius, and many other follow an other account. We have followed the holy writers, yea and the truth itself. Now to the other books of holy Scripture.  
job teacheth to bear patiently the cross of adversity, 
job  and that not by trifling precepts of Philosophy, but by wonderful consideration of God's providence. First of all is the history itself: how there was a certain good, and just man brought to great adversity, and what should be the marvelous meaning of God in this case. After the matter is discussed by a great disputation: last of all followeth the crown, & triumph of the victor. And in this book is showed more sincere philosophy, then in all the books that ever all the philosophers wrote, of the which none hath taught any thing purely in this matter. The Epicures call us from the cross to delectation, & pleasure. The Peripatetics count sickness, poverty, reproach, and disworshippe among the greatest evils that can be. Certain Stoiqnes do counsel men that be in danger either to break their own necks, either to hang, or kill themselves, or by some other violente death to shift from their pain And other teach other things more foolish.  
The book of Psalms is an heavenly work, 
Psalms.  treating divers matters, and is both profitable, and pleasant. It pleased God (which touched briefly all Sciences) to speak a little of Music also, and handle it purely, if perchance thereby men might be driven from unclean, and wanton songs. So whatsoever cunning, and holy songs David and of his nation other wisemen, poets, & priests have written of diverse matters at diverse times, all those would the most holy God show to the world at ones, in this book. The psalms contain the praises of god, and godliness: many examples also of calling upon him, of praying, complaining, thanks giving, and earnest repenting.  
Other books there be written of deeds and sayings both good and bad, and of sundry duties that men should do. But in this you may learn all fashions of all kinds of life, and how the servants of God ought to behave themselves, whatsoever chanceth unto them. This word Psalm signifieth a song, and this title, The book of Psalms, is to say, The books of songs.  
Touching Solomon, 
Solomon.  thou readest in the third book of kings, & fourth chapter. Solomon spoke iii M. proverbs, and his songs were. m.u. But all those we have not. He had in his court to his familiars holy and learned men, which through the providence of God gathered of all things the best, and asmuch as was meet for us, & have written the same in three books.  
The first is called proverbs, 
proverbs.  or sentences, short in deed, but witty & sweet, serving generally to many things, and many men. In these he showeth good and evil, truth, & fashode, what is to be desired, and what to be eschewed, adding here and there diverse godly exhortations. Some among the Grecians have defined a Proverb to be a brief dark saying profitable to man's life: or worthy to be marked for some proper novelty therein, as saith Erasmus.  

Ecclesiastes.  The second book is called Ecclesiastes Ecclesia is a Greek word, and signifieth people called out to hear matters of the common wealth. Ecclesiastes is he that speaketh, or reasoneth openly before them. So in this book is imagined a great multitude of people to stand together contending among themselves of the Highest good thing, and Solomon the preacher to come forth, and condemn all their sentences, saying. Vanity of vanities, and all things vanity. For in the first part of the Book he entreateth that famous question, 
Summum bonum.  What is that highest good thing, which in deed is, to be joined with God, and to have the fruition of him for ever. Wherefore he replieth against them which say, it is in knowledge of many things, in pleasure, in glory, in excellency, or richesses. Where also he showeth how these things may be well used. In the later chapters he teacheth how we may judge of good & evil, of things to be desired and eschewed, & that by such sentences, as he had before in the proverbs.  
The third is the book of Canticles, 
Canticles.  which is altogether allegorical. For in figurative speech it teacheth, what, & how good a thing it is to becoupled with God, the highest good thing. god is imagined to be the husband, and the faithful soul the spouse. Moche rehearsal is of love, embracing, kissing well favorednesse, and beauty. Whereby is drawn out the nature, pleasure, and strength of love, and joining together with God, For it pleased his goodness thus prettily to talk, and attemper himself to our affection, seeing to man nothing is more sweet, nor of greater strength then love. Let no man therefore conceive with himself any foul, wanton, or filthy thing. All that is here, is holy, chaste, and honest. It is called The song of songs. and as you would say, the most excellent Song, for that is the signification and strength of the hebrews doubling. So they say. The holy of Holiest, that is, the holiest of all.  

Prophets.  Now follow the books, orations, sermons, Homilies, or declarations of the Prophets. These were divine Poets and orators, holy preachers, priests, chosen men, masters of living, and virtuous manners, even such as in holiness of life, in ferventness of spirit, in constance of mind, finally in most Godly and effectuous eloquence, were above all other most excellent and marvelous. And in that time or middle age, many to have flourished, it is plain, among whom were Samuel, Helias, Nathan, Heliseus, Micheas the son of jemla, whose sermons we have not wholly, but so far forth as their sayings and doings are described in the holy history: yet as much as is necessary, and enough for us, we have received, as it were by hand from one to another: that is xvi orations, of those that were most excellent. All they direct all their sayings, and doings to the common mark of the Bible. Partly they writ histories, partly orations. 
Intent of the Prophets  In histories they show examples of living, faith, and virtue, of the might of God, his truth and goodness. In their orations they teach what is the nature, & disposition of God, what his will is, what things he is pleased withal, how we should serve him in faith, verity, justice, holiness, and charity. They exhort, dehort, and comfort. They grievously rebuke sin, especially breaking of leagues, idolatry, falsehood, murder, perjury, guile, deceit, usury, oppression, injury, fornication, riot, adultery, and such other enormities. They call us by all means to repentance. They set before us the promises, and benefits of God, they threaten his anger, & grievous punishment: Again of Christ the seed of Abraham, very God, and man, of his blessings, redemption, justification, kingdom, and all the mystery thereof, of the calling also of the Gentiles, putting away of the jews, holiness and glory of the Church, they talk and commune so plainly, that a man would think they wrote an evangelical history of things that were passed, and not of things to come. And this is the common intent of all these holy prophets, of whose books severally I will now speak a little.  

isaiah.  isaiah, one brought up in the liberal sciences did prophecy at the least lxx years. For he flourished under Osea, jothan, Achas, Ezechia, and Manasses. Howbeit though we take nothing of the kingdom of Osea, and Manasses, the Empire of the other kings lasted lxi. years. In the .v. first chapters, he blameth the corrupt state of his time, calling them to repentance. Then telleth he a Vision that was showed unto him in the time of jothan: After that he setteth the Orations, which he made in the time of Achas. He showeth also to other foreign nations, what should happen to them. Moreover he diligently describeth the notable battle of the Assyrians, a very great battle, & wonderful in deed: and what sermons he made before the king, and the people, or ever this battle began. And from the xl Chapter, he prophesieth deliverance by king Cyrus, from the captivity of Babylon, comforting the people of God in their affliction, defending always true religion, and improving false. At the last from the xlix chapter unto the end of the book, he prophesieth of Christ and the church so plainly, that Jerome thought him rather to be called an Evangelist than a Prophet.  
For (saith he) so evidently doth he set out all the mysteries of Christ and the church, that a man would think him to prophecy not of things to come, but to write an history of things passed. The same Jerome in the preface of his first book upon the commentaries of isaiah saith thus: Let no man think that I can briefly prehende the argument of this volume, touching all the holy mysteries of the Lord, as well how Emanuel borne of a Virgin did noble works and miracles, as that being dead and buried, he rose again to save all nations of the world. What should I speak of his Logic, or of his Philosophy natural, and moral. What soever is of holy Scripture, what soever the tongue of man is able to utter, and wit to comprehend, in this book it is included. These be the words of. S. Jerome.  

jeremy.  The Prophet jeremy in his writing is not so fair and pleasant, as isaiah, but more homely, and near the capacity of the common people, yet in sentence as good. He was borne in a little street called Anathoi iii miles from the City, himself a Priest, and of the kindred of priests, & sanctified in his mother's womb. He prophesieth being yet a very young man, & as he saith himself, he began in the xiii year of josias, and ceased not by the space of xl years, after the city was destroyed. Yea, for his plain preaching, and free mouth, he was stoned to death, and so gave up his spirit to the Lord. He rebuked the sins used in his time, idolatry, falsehood, covetousness, fraud, cruelty, & riot. He moved them to repentance, and amendment. He taught diligently faith in God, and showed them how to live. He spoke also of their captivity, and comforted the sorry, showing aforehand the destruction that should come to the nations borderers. He wrote also a lamentation, wherein he bewaileth the overthrow of that noble city, and royal kingdom. yet in that kind of writing appear marvelous tokens of the justice, and goodness of God. 
Ezechiel   
Ezechiel, he also coming of Priests was taken prisoner with jeconias, and carried into Babylon: Where he taught the same things that holy jeremy did in judea. Every where, after the office of a prophet, he putteth in his writings common places of Christ. He also prophesieth against Tire, and other nations, threatening unto them the judgement, & just punishment of God. He standeth moche in declaring the building up again of the temple, & new city: Doubtless propouning unto us the Mysteries of the church wrapped up in coverture.  
Daniel being yet but a very young man was led away into Babylon with jeconias. 
Daniel  This man described unto us very elegantly certain profitable, & goodly histories of his time, the fight of true & false wisdom, of religion also, & superstition. He lived until the time of Cyrus' King of Persia, being then lxxx years old. He was a man of so great wisdom, that of him rose this Proverb, Wiser than Daniel. which Ezechiel used in his xxviij Chapter. Of all wisemen he was called Polyhistor, that is, one that knew many things. For like as he rehearseth up the fatal chances of all kingdoms, so in a brief history or prophecy rather in few words he comprehendeth, and finisheth that, which the cunning, and curious writers of the Gentiles could not tell in many books how to begin. Only he openeth unto us truly the matters of the Babylonians, Persians, Macedonians, and Romans, and declareth of Christ the everlasting kingdom. How antichrist also shall rise up, what mischief he shall work before at last he be destroyed. He showeth the destruction both of the City, and of the whole world, the day of judgement, the rising again of the bodies, and life everlasting.  

The lesser prophets  After follow the twelve prophets, whom we call the lesser, not for the smallness of the matter, work, or learning, but for their brevity, and because in greatness, length, and copy they be unlike to the other four whom they call the greater.  
Oseas standeth first, sine of wit, 
Oseas.  and utterance, but somewhat brief, and therefore obscure. He prophesieth most against the ten Tribes, or Kingdom of Israel. Sometime he toucheth a little the Tribe of juda. He rebuketh the faults of the priests, princes, and people sin, and Idolatry, upholding religion and goodness. He warneth them to repent, lest they all perish, and showeth that all nations shallbe called.  
joel seemeth to have prophesied in the time of Ezechias, he, & isaiah together, 
joel  after the destruction of the ten tribes He moveth the kingdom of juda to repentance. He setteth out the horrible day of the Lord, and their misery to come, which yet might be avoided by amending their lives. yet after he saith it shallbe better with them, and showeth the signs of love in the church, of which Peter is an interpreter in chactes  
Amos neither a Prophet, nor the son of a Prophet, not brought up in any the liberal sciences, 
Amos  was but a rude homely unlearned man: yet in few, & sharp words, he preached to the ten tribes still calling upon repentance, as the other Prophets did. And against the nations that were borderers, he spoke very gravely touching their sins, and the just punishment of GOD. He was sore grieved against the religious of the jeroboams, and the wanton living of the priests. He prophesied also of the calling of the Gentiles. He lived, and taught, when the younger jeroboam reigned in Israel, and King Osias in juda, or jerusalem.  
Abdias reasoneth against Idumea in the time of Achas King of Israel: 
Abdias.  and though he be the shortest of all the prophets, yet doth he comprehend in a sum all the chief points of true religion: namely, that god is to be worshipped, and that in love, and charity, doing to our brother no wrong at all. For the lord will revenge it. He declareth salvation to be in Zion, even in Christ and his faithful church. He telleth the Idumeans aforehand that they should be destroyed, with the causes why: and that nothing may deliver them from the harms hanging over their heads.  
jonas beareth the figure of Christ dying, and rising again. 
jonas  Whereof the lord himself maketh mention in Math. He hath set out in a pure, and fine History the property, nature, and disposition of god, how mighty, how good, & just he is being god of the gentiles also, how vain the counsels of men be, which are taken against the lord, what true repentance is, how weak man is, and that the proud flesh, reason, and devise of man would keep her estimation and be highly set by, yea, though it were to the great hurt of other. He lived under jeroboam king of Israel, being both a prophet, & an Apostle of the Gentiles. Yet prophesied he to his own nation also, as it is written in the fourth book of Kings  
Micheas seemeth to have been the follower of isaiah: 
Micheas.  verily they lived both at one time, and had both all one supporter even Ezechias a right virtuous king. He cried out principally against the two tribes, and then against the ten He threateneth unto them utter destruction for their sins, and calleth them to repentance. He inveigheth against false prophets. He prophesieth of redemption by Christ, of his kingdom, and of the calling of the Gentiles. He teacheth evidently that Salvation cometh through Christ to them that believe. and that the right worshipping of God is true virtue  

Nahum  Nahum also flourished under Ezechias, and taught after jonas. He preached against the Kingdom of the Assyrians, and against Ninive their chief City. He maketh as though letters of defiance had been written by God, & sent unto the Assyrians, wherein War is proclaimed, & that it is showed, who, & how mighty a God th'enemy of the Ninivites is, & for what causes he purposed to destroy that great city, & most ancient kingdom, & he setteth out the manner and fashion how he would destroy it. By which things he showeth a marvelous but a fearful example, unto all ancient, mighty, bloody kingdoms, and again a great comfort unto those which are oppressed by tyranny.  
It is likely that Abacuk was in the time of Manasses, 
Abacuch  after Ninive was taken, & about the beginning of the monarchy of Babylon. But under this civil and ungracious King all true religion was quite gone, mischief, and superstition bore the brag. Many were slain: innocent blood was shed, all goodness was banished. Some thought that god was fast in sleep, wherefore good men were not pleased, but spoke somewhat sharply. Then came forth this prophet to comfort the sorry, discourage the tyrant, and lift up the weak: declaring that God would come shortly to revenge good men's quereles by power of the Chaldees, which waxing proud beyond measure should be also destroyed, and the jews sent home again: And that then in deed should be performed which was spoken, touching the coming of Messiah, under whom should be the golden world.  
Sophonias prophesied under josias, 
Sophonias  he, and jeremy together. After the king by due reformation had set up true religion again, there were not a few among the heads, and the people which delighting rather in superstition, looked and longed for a new day, and to see religion overthrown, and clean put away. Wherefore he blameth their wickedness, & moveth them to repentance, showing aforehand that they should be punished by the babylonians, and that yet he neither had so great cause to be proud, seeing at length there should come moche sorrow, and mischief to him also. In the end he saith that Zion should be made up again, and prophesieth the coming of Christ.  

hag  Haggeus under Darius Histaspis, blameth the unthankfulness of the people sent home again, & their sluggishness in building up the temple. He biddeth them hast forwards the work, & not to leave of, for fear of any enemies. In th'end he prophesieth plainly of Christ, and the Church  
Zacharie flourished with Hag, & entreated of all one matter, 
Zacharie.  exhorting the people, and specially the rulers to build up the temple. This man saw the peculiar destinies of the people of Israel, and writeth many things, as Daniel doth. He biddeth them live virtuous, writing many plain Prophecies of Christ, and his Church, wherein he is marvelous gospellike. He speaketh also of the times which followed after Christ's ascension.  
Malachi last of all, 
Malachi.  whether he be the same zacharias, or Esdras (as Jerome thinketh) or any other excellent writer, chideth the priests bitterly, rebuking their unsatiable covetousness, slougthfull lechery, and filthiness. He blameth also the people, and certain light people, which murmured against God. Last of all, he speaketh somewhat of Christ's time, and the day of judgement, in which every man shall be rewarded after his studies and works. This Prophet also seemeth to have taught under Darius.  
Howbeit from the xxxii 
A supputation of times until the coming of Christ.  year of Darius, which fill in the third year of the lxxii. olympiad, we have nothing of ancient, and Canonical Scripture, until Christ's time: save those things which the Prophet Daniel with zachary have darkelie spoken of: how the Empire should be translated from the Persians' unto the Macedons: & again from them unto that foul beast Rome, 
Rome.  the destroyer of many kingdoms, and to the Princes of the same, under whom should be borne the Lord Christ, to make satisfaction for the sins of the world, to bring everlasting righteousness, and joining the Gentiles unto him, would forsake the Nation of the jews, their temple and city utterly destroyed by the Romans. And the Prophet making an account of these wonderful things to come, 
Daniel ix  saith: Numbered from after the building up again of the city, or the xxxii year of Darius lxix sevens, which make. cccc.lxxxiii. years. For lxix multiplied by the numbered of seven, amounteth to so many, and thou shalt have the time of Christ's incarnation. With this account agree also the Olympiades' of the Gentiles. One Olympias maketh four years. So the xxxij. year of Darius fell in the third year of the lxxij Olympias. And the xlij. year of Octavius Augustus, in the which Christ was borne, was in the third year of the cxciiii Olympias. Now if ye take away from cxciiij tother lxxij years, there shall remain rxxij. Olympiades', which if you will multiply by the numbered of four you shall have. cccclxxxviij. years, which is the time of lxix sevens, only .v. years over. For I said lxix sevens did make. cccc.lxxxiij. years. But this little numbered of .v. doth not darken so great light. Thus we have in our Bible's a sure & continual history from the beginning of the world unto Christ. 
Nota.  And doubtless the wisdom of God would have given unto his church more writers, had not these few notes of Daniel been thought sufficient. And what availed to rehearse the Acts of those times, being in deed both troublous & nought. Those things which josephus in his books De Antiquitatibus, hath added to the Bible, do profit the readers nothing at al. For the most part be of the deceits, lies, falsehood, murders, shameful deeds & sayings of the jewish bishops, & of Herode which in all kind of mischief bore the bell. Wherefore by the very provision of god, thacts of that most corrupt & abominable time, seem not to have been thoroughly written, but only touched briefly of Daniel, & zachary. For so was it necessary & profitable to us Thus much have we spoken touching the Canonical Books of the old testament, peradventure somewhat largely, but not without profit. We will to these ioigne the matters of the books of the new testament.  

Euangel.  Among the writers thereof, the Evangelists be first: those be that write the history of the Gospel. evangel is a new word of this signification given to a new thing. For the old writers called Euangelies rewards that were given to men that brought good tidings. Cicero writing to his friend Atticus, saith: O sweet letters, for the which I confess myself bound to give an evangel But we use it not for the reward, but for the glad tidings itself: even that from the father of heaven is given unto us a son, and with him all joy and gladness. For the Angel of the lord in Luke crieth out unto the shepherds. Fear not, for lo, I show unto you great joy, which shall come unto all the people, because now is borne unto you a Saviour, which is Christ jesus. Thus the evangel showeth unto us joy and quietness of mind, which cometh by this, that God hath sent his Son a redemption of the world. Wherefore Paul defined the Gospel: The power of God, 
Rom. i.  for salvation to all believers, through his son jesus Christ our Lord. So they that set out this matter of justification, that Christ hath taught faith, repentance, and redeemed the world from the devil, and all iniquity, be called Evangelists, 
Evangelists  of which we have but four, yet the name itself may be extended to many.  
Of them the two first, 
Matthew.  Matthew and john, be witnesses of that which they saw and heard. For those things that they saw, they show, and were a great part of the matter themselves, chosen of the Lord jesus into the college of the Apostles. matthew wrote first (as some think) in the ninth year after the lords ascension. He showeth in goodly order the stock and birth of our saviour Christ, and what was done before he showed out himself, and took upon him his office of preaching openly, and then what Disciples he chose, what kind of teaching he used, how great miracles he wrote, what benefits he did to the people openly & privately, how he used his adversaries how his friends, how he handled the weak, and how the obstinate sinners. He showeth his excellent virtues, his example of good living, & high authority. Last of all, how by his disciple he was betrayed to the jews, delivered to the Gentiles, most cruelly handled, & at length also nailed upon the cross, was dead and buried, rose again the third day, showed himself alive to his friends, & after ascended into heaven, sending his Apostles abroad into the whole world, to preach salvation throughthe death of Christ, to all that would believe, and give themselves wholly to God.  

john.  john is thought late at the last to have written, and put forth his history of the word incarnate. Doubtless he had seen those things that Matthew had written, wherefore he thought as it were to make up the matter, specially in the doctrine of Christ, for such things as Matthew seemed either to have passed over, or lightly touched. Therefore these two histories joined together, we have a very full & perfect declaration of all the deeds & sayings of Christ.  
They say that Mark was the disciple of. s. Peter the Apostle. 
Mark.  But whatsoever he was, in deed he showed himself very well learned, trusty, & diligent. For he knitteth the gospel together very briefly, and clarkelie, showing unto us, as it were an abridgement, of the evangelical history. Some say he wrote the gospel, as he had received it of Peter. But it is uncertain what time he put it forth abroad.  
Luke was not an Apostle, 
Luke.  but a disciple of the Apostles, & one always in their company, specially in Paul's. This man wrote two books of the evangelical history. In the first he comprehendeth the sayings and doings of Christ, as did also Matthew and Mark.  
In the latter he showeth how and in what place Christ went out of the world and in what wise the holy spirit promised did come from heaven: 
Acts of the Apostica  how the church first began increased, and grew to the best: what was the doctrine of th'apostles rites, or holy customs, religion & faith: who were false Prophets, who true, what were the natures, devices, and conditions of them both: What was the study of the world, and minds of persecutors, what chances did follow them, and how the Gospel was received. Many things be written of the Sermons and deeds of Peter, and other Apostles, of the preaching of Paul also, and his journeys. Therefore this Book is called the Acts of the Apostles. And all this History of them and the Gospel containeth about lx. 
A suppucation of the times of the new Testament  years. For Christ seemed to be about xxxiij. year old, when Tiberius had reigned xviij year. Paul in the two year of Nero came to Rome bound, and was two year prisoner at large. Until this time did Lucas write his history, & living lxxxiiij years, died in the peace of God buried at Bythinia.  

The history of the Gospels, and Apostles perfect.  Now where some have made mention of the Gospel of Nicodemus, Thomas, Bartolomew, and certain others, I wots not who, surely it nothing pertaineth to the perfection of the Canonical books. For john himself testifieth: Those things which he hath written to suffice for the faith that may sane us. whereof speaketh also the holy father Ciril. Not allthings (saith he) be written that the Lord hath done: but that which the writers thought to be sufficient, aswell for opinions, as for manner of living, that we shining in true faith, works, and virtue, may come to the Kingdom of heaven, through our Lord jesus Christ.  
So when it was perceived that all was written which pertained to godliness, it was thought neither necessary, nor worthy the labour, either to put to any more, or to make any thing of new. And if they had, they could not have done any other than was set out already. This is evident in this that we have. How little difference (I pray you) is in the three first? perchance the old Fathers willed of one matter four writers to remain two apostles, and two their disciples, that when all was done, it might be seen any larger instruction herein, or contrary to this, nothing to avail, no not if there should rise up an hundred Writers, since these that we have agree, all in one, and those that should follow could write but the same. And to what purpose were it, in infinite volumes to entreat all one thing declared by four witnesses sufficient before? For the same intent also it seemeth that Luke wrote not all the Acts of all the apostles, sins the rest followed none other ways, neither in doctrine, nor in living: And that by th'acts of one, or two, the residue may be judged. Be it therefore ascribed to prudence, and not counted lack, or imperfeictnesse, that the History of the Gospel, and Apostles goeth hitherto, and no farther.  
Now follow the Epistles written unto diverse Congregations touching faith in Christ, 
th'intent of the Epistles  true repentance, and innocency of life, which in deed is the common mark, and intent of them all. The occasions of them be diverse, and so is the Argument, or matter. The first in order, and most excellent of all, is the Epistle written to the Romans, 
To the Romans.  in which he so describeth, and setteth out the Gospelle, as he preached it to the jews, and Gentiles. He disputeth of Sin, and proveth all men to be sinners. 
sin.  After he reasoneth of justice or goodness, 
justice, or goodness  & showeth that only thorough the grace of Christ by faith, & not by any works, or merits, the believers to be justified. 
Grace, and faith.  Then he declareth the effect of Grace, and faith, teaching the justified to lead a penitent life, to keep theimselues from sin, to live holily, 
Good living  and sobrelie. He disputeth of the law, and strength thereof, of the Nature, 
Law, and strength thereof.  and fight of man new borne again, of the calling of the Gentiles, the refusing, and restoring the jews, at last he informeth, and fashioneth our manners with many good, and wholesome precepts.  
In the first to the Corinthians he entreateth of divers matters principally correcting the faults of that Congregation. 
The first to the Corinthians  He reasoneth against secular Philosophy, for the simplicity of the Gospelle. He disputeth of the ministery of the word, and of the fruit, and glory thereof, which ought to be referred to God alone. He rebuketh the shameful riot, and lechery of the corinthians, speaketh also of Marriage, Bigamy, and virginity, willing them to avoid their strange fashions in holy rites, and service of God, the true christian use thereof to be kept, and restored again, he speaketh of divers gifts of grace in the church, of concord, charity, tongues, use of prophecy, resurrection of the dead, and many other profitable things.  

The second to the Corinthians  The second Epistle is in manner of a defence, or answer to certain rebukes. In this he layeth the law, & the Gospel together. He showeth with what pureness, & great peril he preached the Gospel, and how well things came to pass He speaketh also of the almose to the poor. last, he layeth many matters of his own, to defend his authority against false Prophets.  

To the Galathians  The Epistle to the Galathians, is in manner a breviary of that to the Romans. He disputeth of justificatione by faith in Christ, against the justification by the law, and works. He fashioneth also the life of them that be justified by faith. In the beginning he speaketh moche of his vocation, and authority of his apostleship, which the enemies of grace would have had utterly to be disannulled.  
Thepistle to the Ephesians is a brief but a notable exampler, 
To the Ephesians  how he preached the Gospel to the Gentiles. He teacheth the believers to be justified by grace only through faith, all full perfectness to be in Christ, and through him the gentiles also to be brought into the favour of God. After be divers exhortations to good living.  
He warneth the Philippianes by a short Epistle sent from the city, 
To the Phillippiens  not to be offended with his imprisonment, but to go forwards in the truth, that they had received, He desireth them to be all of one mind, and to beware of false Apostles: chopping merits, and the law together with the gospel. In the end he giveth Lessons of virtue, an he doth many times before.  
The Epistle to the Collossians is a breviate of that to the Ephesians. 
To the Colossians  It treateth of all one matter more briefly In this he rebuketh sharply the false Apostles mingling jewishness with the Gospel.  

The first to the Thessaloniens  In the first to the Thessalonianes he praiseth their faith and constance, encouraging them to continue in the same, to live a pure, and a Christian life, and not bewail the dead with such out cries, and howling, as the Gentiles do where also he reasoneth of the Resurrectione, and day of judgement, of watching, and holiness of the christians.  

The second to the Thessalonians.  In the latter he paincteth out antichrist, and his Kingdom, and willeth that the dranes those idle beasts should eat no honey.  

The first to Timothy  In the first Epistle to Timothy, he setteth before us a very perfect exampler of an evangelical Bishop. He disputeth of true, and false Doctrine: of the living, manners, and household of a Bishop, of his study, and care for Ecclesiastical matters, of avoiding unprofitable questions, of wrangling, and intricate bonds of covetousness.  

The second to Timothy  In the second he committeth to his charge the defence of sound Doctrine, he remembreth him of his duty, and not to be discouraged for any adversity: he prophesieth of the departing away from the faith in the latter days.  
In the Epistle to Tite he repeateth in manner the self same things more briefly. 
To Tite.  He showeth what men should be made bishops, teaching both young and old their duties. He speaketh much of the mystery of justification by faith and commandeth to fly Sophisticalle questions, and incurable Heretics.  
In a brief Epistle, but very plain, 
To Philemon  cunning, and full of Christian charity, he desireth Philemon to be good to his Servant Onesimus, which had run from him: And this he wrote at Rome being in prison.  
The Epistle unto the hebrews is a goodly, and cunning example, 
To the hebrews.  in what wise he preached Christ unto the jewish nation. strait in the beginning he proveth by plain testimonies of scripture that jesus Christ is very god, & man, and therefore that his doctrine should not be set light by. Also that he is the only and true Priest, and everlasting sacrifice, so that to purge, & put away sins, there needeth neither any of Aaron's priests, nor oblations. For he hath perfect justification, that possesseth Christ by faith. He showeth that by faith all the saints of the old Testament pleased God, and served him in Patience, charity, & innocency of life, unto which virtues, he exhorteth them. In the end he putteth certain rules of good living. 
The Philosophy that paul learned in the third heaven.  And lo, this is the abridgement, and sum of that excellent Philosophy which the Apostle Paul learned in the third Heaven, and left unto us in fowertene Epistles.  

Seven Epistles Canonical  The other vij both holy, and brief, be called of our elders Canonical, and Catholic. Canonical, because they pertain to the Canon of the scripture. Catholic, for that they were written not unto certain churches, but universally to all Peter the Apostle wrote two 
The first of Peter  In the first he exhorteth to patience, and steadfastness in faith. He teacheth married folks, masters, servants, priests, and such as be in adversity to lead an holy life. In the latter he prophesieth of these last unhappy times of antichrist, 
The second of Peter:  warning us to embrace the pure evangelical Doctrine, and to keep it fast. Of like argument or matter is the epistle of jude. 
jude.   
james rebuketh the faults of his time, 
james.  teaching true religion not to be in vain babbling, and boasting of faith, but in Godliness that bringeth forth good works plentifully. He giveth also many wholesome, and necessary precepts of living.  
john evangelist the well-beloved disciple of the Lord wrote three Epistles. 
Three Epistles of john  In the first he speaketh moche of charity, and pureness of living, the fruits of true faith. In the second and the third he setteth out the same charity, and truth, bidding us to beware of Heretics.  
The last book written of the same Apostle hath a Greek name. 
Apocalyps'  It is called apocalypse, or Revelation. In this book he prophesieth and setteth out, as the Lord had opened unto him, what things should happen to the church of GOD, even to the worlds end. Thou shalt find in it many things borrowed of Ezechiel, Daniel, zachary, and other prophets. And thus it hath pleased the goodness of God to warn his people in good season of the mischiefs that were to come, that they may the more wisely provide for themselves, and pray to God the more heartily.  

Canonical books.  More books are not in the Canon of the new testament. Neither is it great lie to be cared for, that some have doubted of the Epistle to the hebrews, of the former Epistle of Peter, Jude, james, and the apocalypse. For what is it to us, that a few corrupted with their own affections have doubted of things certain. 
Nota.  It is to be believed, these books of both the Testaments, which we have reckoned up, to come of the spirit of God, to be written & left to the church by the prophets and Apostles of the Lord: & in them to be taught all truth, with them to be mingled none error nor lie. Of the old fathers this was called Canonical Scripture, because it was given to us of God for a rule of living, and a truth, by which we ought to try all things, and thereafter to live. The hebrews call their law, Thora, which name they give generally to the word of God, and in deed to all the whole Scripture. Thora, signifieth a directory to lead us forth, of the which the Grecians also do seem to have borrowed that word of theirs, Canon, which you may call, a law, or rule.  
There remaineth to speak somewhat of the Ecclesiastical Books, 
Ecclesiastical books  of some called Apocrypha, the word peradventure not all agreeing to the thing. Saint Jerome in Prologo Galeato after he had reckoned up xxij Canonical books, saith thus:  
Whatsoever is besides these, must be put among Apocrypha. Therefore the book of wisdom, which commonly is entitled to Solomon, the book of jesus the Son of Sirach, judith, and Toby, are not in the Canon. I have found the first of the Maccabees in Hebrew, The second is in Greek, and that may be proved even by the very phrase. etc. Furthermore Saint Augustine in the, xviij. book, De civitate dei, the xxxuj chapter, saith: that the books of the Maccabees, be taken of the church for Canonical. And yet he himself esteemeth them not so much, as he doth them, which doubtless be canonical As you may see in the second Book xxxij. Chapter Contra Epistolas Gaudentii, and again in his second book xviij. Chapter, De doctrina christiana Howbeit saint Jerome in the Prologue, Super Proverbia Solomonis. The church in deed, saith he, readeth the books of the Maccabees, but yet doth not receive them among the canonical Scriptures. And speaking of Baruch the Prophet, and the Epistle of Hieremie that is joined unto it, he showeth that they are not contained in the Hebrew Canon, but only in the common edition, and in the Prologue that is before Daniel, he saith: that neither the history of Susamna, the hymn of the three children, nor the tales of Bel, and the Dragon, be found among the hebrews. But of the history of Susanna Origene deemed far otherwise, & gave great credit unto it, albeit he denieth not, that in the Hebrew it is not found. Hitherto have I rehearsed what other men have thought of the Ecclesiastical books. Verily I suppose (saving yet all other men's judgements) that they may right well be called Hagiographa, & that yet they ought not to be taken as good as the canonical books, nor to be of equal authority. 
Difference betwixt Apocrypha, and Ecclesiastical books  And I think plainly that there ought a diversity to be made betwixt the books Apocrypha, and Ecclesiastical. This Greek word Apocrypto signifieth to hide. So then Apocrypha, 
Apocrypto. Books Apocrypha.  be hidden or privy books, which at home in deed or privately to read, it may be lawful for every man at his pleasure, but in common assembles, and specially in the holy temples, they ought not to be read openly, nor any man to be charged by authority of them. Of this sort is the Gospel of Nichodemus, Thomas, and Bartholomew, and many other more of this mark: and of them is made rehearsal in the Canonical decrees, the fifteenth distinction. Ecclesiastical books seem to be called those, 
Books Ecclesiastical.  which although they be not in the Hebrew Canon, yet because they teach good things, and are not contrary to the books Canonical, the church doth receive, & read in the congregation of saints. And I am not the first that so thinketh. Thesame before me taught Cyprian or Rufine in the Exposition of the Crede, whose words if any man will have, be these:  
We must know that there be other books after the Canonical, which be called of our elders not Canonical, but Ecclesiastical, as is Sapientia Solomonis, and an other Sapientia which is counted to be of jesus the son of Sirach, and is called among the Latins by this general name, Ecclesiasticus, whereby not the author of the book is signified, but the quality of the writing. Of the same suit is the book of Toby, and judith, and the books of the Maccabees, all which they would in deed have to be read in the churches, but the authority of our faith not by them to be confirmed. Other Scriptures they called Apocrypha, and would not have them red in the churches. Thus moche saith Cyprian.  
Furthermore of the Ecclesiastical books, some teach histories, and some prophecies, we will now as we go, touch briefly the matters that they treat of.  

Toby.  Among the histories in a great sort of examplers, the book of Toby standeth first, which in my mind teacheth to order an household much better than zenophon, and Aristotle to. For he showeth all things, both by good precepts, & lively examples. The elder Toby master of the household hath experience both of good fortune and bad, as well in his body, as in his goods, and yet in that change of the world doth nothing unmeet for a good housekeper to do. In his greatest poverty & trouble he keepeth still the true worshipping of God, his innocent life and goodness he changeth not, in no point seeking help by fraud and craft to relieve his poverty, yea himself being in very great need yet doth good to other, doing his duty all that he can, & helping to bury the dead, & by most holy example occupieth himself in his house, ruling equally his wife, his son, and his family. Besides this he maketh his testament, he instructeth his son most perfectly, he provideth for his posterity, he showeth himself thankful both to God and man, and in every point doth the office of a good householder.  
But TOBY the younger his Son, showing how children should love their parents, first loveth and feareth God, obeyeth reverently his father's commandments, being painful, diligent, courteous, sober, chaste, and fearing God in all things. In this book is the honesty of marriage solemnly set out, how virtuously it should be made and kept, how evil it frameth, if we come not to it with the fear of God. It showeth that the readiest way to put all evil out of an household, is to study to be virtuous, and that the troubles of good men shall have a good end, the wicked to perish for ever, with many other good things like to these.  

judith.  The history of judith, as of Toby, having the name of the chief person, setteth out the cruel tyranny of the wicked, their pride, disdain, and most unthrifty riot, presuming yet nevertheless very great things of their own strength. So the majesty, the power, the valiantness, the gorgeous pomp passing the pride of the Persians, which was in Holofernes lieutenant of the kings army, is here lively painted Contrary to him is set a lowly Widow, weak, and frail, but virtuous, and chaste, fight against that his invincible power with faith, Prayer, lowliness, and Wisdom. And being armed with these, warily taking vantage of the Capiteines surfeit, lust,, and pride, she taketh this wicked man in his own snare, and killeth him with his own sword. By this appeareth the marvelous will of God, exercising his servants with the Cross, and not delivering them by and by, but at last easily destroying all the strength of the wicked, and laughing them to scorn. Thus he always showeth his might, delivering all them that trust in him. judith praising the benefit of God teacheth us to be thankful, and that God only is to be called upon, and worshipped, which in battle giveth victory, in peace joy and felicity.  
Susanna is a very good exemplar of trust, and virtue in married women: 
Susanna.  the same teacheth that GOD keepeth the just, and defendeth their innocency, punisheth, and shameth the wicked fornicators, and adulterers, specially naughty judges.  

Bel, and the Dragon.  The contention between Daniel, and the priests of Bel, for thoutward worship g of gods, & idols, setteth out the nature of true, and false religion: of that one, the shameful craft and confusion, of that other the good simplicity, & victory. But such as take this for a fable, let them beware whereupon they take their ground. The history is full of learning and profit. 
The song of three children.  They also which say, that the children in the furnace had scant so moche leisure as to play, & make verses, seem craftily to condemn the matter By a like reason many things may be set light by in the canonical books. We read that jonas prayed unto the Lord out of the bowels of the fish. This seemeth not incredible, the lord being his comfort. Yet idle fellows will dispute what leisure the children had in the furnace. The hymn itself is a goodly praise of God, and his works, and a moving thereunto.  

the third of Esdras.  The third of Esra. rehearseth certain things out of the four book of kings, and many matters which are declared in Esdras, and Nehemias', but more at large, with many goodly examples of virtue.  
The fourth of Esra. telleth visions or revelations containing divers chances of the people of god. 
Fowerth of Esdras  And although our forefathers have set lest by this book, yet have they not utterly condemned it, for it serveth to a purpose & is also profitable  
The fragments, 
fragments of Hester  and residue of Hesther giveth many proper examples of prayer, and certain other profitable things.  
The first book of the Maccabees for the fineness of style, 
First of Maccabees  savoureth somewhat of the old Phrase, that is of the Canonical scripture, and showeth unto us goodly examples of faith. For of faith manliness, noble courage, temperance, constance, love to god, & their country the noble children, with that right excellent lord Mattathias their father, are most lively presidents. They fight for their country, & holy laws against the ungodly, with great success? yet abuse they not their victory. First they set up again the right worshipping of God, and redress the common wealth which was far out of order. Hereby we may learn to fear God, and fight against infidels, all such as by lawful vocatione have that Office committed unto them. diverse, and marvelous chances be in this book, wherein evidently appeareth the goodness of God, his truth, justice, equity, Mercy, and many other things that the Scripture speaketh of in him, how he defendeth his servants and punisheth his enemies. This book is of such price, that great loss it were for good men to lack it.  

The second of Maccabees  The second book in style is unlike the other. It is full of greekish Eloquence: neither have the old fathers so greatly esteemed it as the first. It repeateth many things declared in the first, but more plainly. It containeth the famous martyrdom of the seven brethren, and the steadfast belief of the old father Eleazar, meet to be followed of all good men, which things Cecilius Ciprianus in the exhortacione to martyrdom speaketh of largely.  

The confession of Manasses  The confession of Manasses showeth unto us the manner of true repentance, and just confession of our sins to be made before God. 
Sapientia.   
Among other books which contain precepts of living, Sapientia is set first being in deed, as it is called, the wisdom of Solomon, not that he was the maker thereof, but the wisdom such, as might beseem Solomon. The Style is pure, and fine: It teacheth, and praiseth wisdom, and telleth of what effect and strength it is, and how moche to be laboured for. Herein he laudeth god highly, whom to know is very wisdom. It rebuketh false wisdom, and that deadly poison Idolatry, of which Lactantius speaketh and saith. There can be no worshipping of God where Idolatry is. It showeth many things that belong to true wisdom, which here they may see that list to learn.  
Ecclesiasticus of jesus the son of Sirach, 
Ecclesiasticus.  hath moche that is before in the proverbs. He writeth more largely, & is not so hard. Here may be learned moral philosophy much better, & with less jeopardy than out of any Plato, or Aristotle. Almost at the end is a goodly praise of holy fathers, and their faith, whereunto peradventure th'apostle Paul had an eye, when he wrote the eleventh chapter of th'epistle to the hebrews, in which also he commendeth the faith of our elders, not so much that we should know it, as endeavour to follow it. He concludeth his work with prayers to God.  

Baruch.  The prophet Baruch is much alleged of the doctoures. He wrote a little book being in captivity at Babylon. He confesseth God to be just, and worthily to have punished the jews, he knowledgeth their faults, & blameth the stubborn inobedience of his nation. He desireth pardon for their offences, & that God having pity upon his people, at the last would bring them again into their country. Further to stir up faith in their hearts, he telleth that Israel shallbe sent home again  

The Epistle of jeremy  Thepistle of jeremy put unto Baruch warneth the captives that they turn not from the true god, & reverence the gods of Babylon. And therefore he grievously rebuketh idolatry, counseling them to worship the very God, & serve him only.  
I thought good to add hereunto that which Theodorus Bibliander hath written to our great profit of the books Ecclesiastical in his work De optimo genere interpretandi hebraica in which he briefly toucheth both the effect of the books, 
The times of the books Ecclesiastical  and the times when they were written, which we have not set out: his words be these. The Ecclesiastical books also they call Hagiographa: And although they have no fit authority to strengthen, and confirm things that come into contention, as have the Canonical writings, ye at are they not rejected as APOCRYPHA such as is the Prophecy of ELDAD, and MED AD. 
Apocrypha  Thasscention of Moses, the apocalypse of Helyas, and many other like devices of the devils Spirit. But the Ecclesiastical books be admitted both to be taught, and learned of faithful people, & of many so reverenced, that some men put judith in the order of Canonical Scripture. 
The times of thecclesiastical Books.  We will rehearse them keeping the due order of times when they were written. part of them contain Histories from the time of Ezechias unto the birth of Pompeie, which first took from the jews their kingdom. Tobias translated by Saint Jerome out of the Chaldee into Latin, as was judith also mentioneth those things that were done among the Assyrians after the ten Tribes were led into captivity, teaching by notable example, what love ought to be in parents, children, and married folks. judith showing the nature of faithfulness and constance, declareth that Bethulia was besieged of Nabuchodonozor's Lieutenant, 
judith  father to the great Nabuchodonozor, which took prisoners joachim, jeconiam, and Zedechiam, & how it was delivered by the means of the right holy woman judith. And I am in doubt whether it was in that battle in which Manasses also king of juda was carried away into Assiria, & shortly after sent home again. For while he ruled among the Medes, Diocese called also Arphaxat, builded the City Echatana in the Country of Medea. But I know that josephus referreth these things to the time of Cambyses. Damel hath the remnant of Susanna, and the Dragon of Bel. In Hester be certain things added unto it. 
Susanna Bel. Hester The third of Esdras.  The third of Esdras repeateth somewhat of the passouer of josias written in the books of Kings, and of those things which be in Esra. and Nehemias' after their return out of Babylon, mingling there with a goodly contentione of wit, and wisdom, in which zorobabel had the victory. The books of the Maccabees declare the affliction of Israel, by Antiochus Epiphanes, and the Macedones, in whom is the evident figure of antichrist. part of the Ecclesiastical books treat of virtue and good living. 
Baruch.  Baruch gathering together the sentences of isaiah, and jeremy, which make to the reproof of Idols, rebuketh Idolatry very sore. 
Fourth of Esra.  The fourth book of Esra hath divers prophecies, and is very moche in visions, as is also Ezechiel, zacharias, and Daniel. jesus the son of Sirach about the cxxxviii olympiad put forth his book Ecclesiasticus, which is called also Sapientia, and Jerome found it in Hebrew entitled by the name of Parables. 
Ecclesiasticus.  It teacheth Philosophy in sentences, which is a very old usage, and in it be many things spoken of before in the Preacher, and in the proverbs of Solomon. 
Sapientia  The book of wisdom, which is ascribed to Philo the most eloquent of all the jews, and as cunning men do say, in manner an other Plato, doth more largely, and in greekish eloquence declare such things, as in the beginning of the proverbs do pertain to the praise of true wisdom. The prayer of Manasses which is not in the Greek examplers savoureth plainly of the Hebrew phrase. 
Manasses Prayer  Thus moche saith our Theodorus. Now will I return to my purpose.  
Thou hast (O reader) as far forth as we can show and comprehend in brief expositions, 
The darkness and errors of the Philosophers.  the riches, and ample learning of our heavenly Philosophy. Say on now you our adversaries what may be thought that we lack, or what you think we ought to beg of that your Philosophy? Verily if you will confess the truth, you must say, that we be destitute in no part of true learning & wisdom. I grant in deed that in the bible nothing is taught of that part of Philosophy, which is called Sermocinal, neither of things natural, or arts Mathematical. For these be as it were handmaids to lead us to the queen of all sciences, & teach us that we may be able to speak with her, and learn true knowledge of things pertaining to God & man, specially the acts sermonical. 
Moderate study of the sciences doth help to wisdom.  We do not condemn the sober & moderate studies herein, but confess them necessary, and moche helping to attain wisdom. Philosophy learned in measure profiteth moche. Yet this we say, that to know God, & lead our lives virtuously, not only is taught in our Bibles, but also more plainly and perfectly, then in all your writings. For your Philosophers have written hereof darkelie, yea, and falsely to in many points. Aristotle which in this part is with you a King, 
Aristotle.  and in manner worshipped for a GOD, hath for the nonce darkened those things which he wrote of Moral Philosophy, yea, of natural to. He used also doubtful sentences, that might be bowed to which side you list, and as he checked all writers before him, so fearing to be taunted again, & his sayings corrected of them that came after, he made sure provision in case he were caught, by one shift or other to wind himself out. He wrote also unto king Alexander, that none should understand his commentaries, except he had heard them red of his own mouth at home in his house. He studied for a kind of enditing more brief and cutted then ever was any, that sometime he seemed rather to point to the matter, then speak it out plainly, which thing Lodovicus vives, a man of a sharp wit & judgement, right well perceived. In his morals, he teacheth moche naughtiness, contrary to right, reason, 
Plato.  and our religion. But Plato, one less corrupt than Aristotle, hath done so evil about the majesty of the eternal GOD, that he maketh all his Philosophy worthily suspected. The truth which he knew of the true god for fear he durst not declare. I have witness hereof justine the Philosopher and martyr, in a warning that he giveth to the Gentiles, saying thus:  
Plato when he should have showed the doctrine of Moses, and other Prophets touching one God, which he had learned in Egipte, fearing that happened to Socrates, and to stir up against him some Anytus and Melissus to accuse him of heresy before the men of Athens, & so to be poisoned went about a variable & crafty conveyed sermon touching the Gods, whereby their opinion might stand which thought there were many, and theirs also which thought the contrary, as by his writings may easily be seen.  
Lo the goodly acts of these two Princes of the Philosophers, and in manner their Gods. What should we look for of the common sort, seeing in these their chief lights so great darkness is found. I trow no man is ignorant what these blind guides have judged touching the soul, what trouble they have made, and how folishelie babbled thereof. Of the highest good thing, as many be their opinions, as days in the year. Finally, they have scarce judged rightly of any thing that pertaineth to blessedness, and virtue: and yet follow we these buzzards wholly given to worship and marvel at them, more than at all the Bible: yea, we think no man learned in deed, except he be well soused in the sinks of their filthy errors. How moche better and more wisely did they which sometime being noble men in Christ's church, forsaking the study of Philosophy (wherein yet to this day by all consent, they were most excellent) gave themselves wholly to study the Bible our heavenly Philosophy, and hasting away from enormous lies, deceipts, & blindness, ioiefullie came to the bright shining sun of truth. I mean Origen, justine, Panteum, Cyprian and innumerable other excellent Philosophers and Orators, whose souls now rest and live with the Lord God eternal. I will not counsel any man therefore to follow those blind teachers, or their erroneous doctrine, wherein no pure nor certain thing may be found. I call and exhort all men as loud and as heartily as I can, to the most holy, and sacred Bible. For man's hope & salvation only standeth in that learning which the Bible teacheth unto us. All the right wisdom that man hath, 
Wherein all wisdom resteth.  resteth in this one point, to knowledge God for his own God, and that through Christ, of whom all the books of all the Philosophers have not showed so moche as one word, neither how by true faith and sure hope we should cleave unto him when he is known, and honour this most mighty Lord & bountiful father, in charity and innocency of life. This is our determination and doctrine, this is our full mind & sentence I testify it therefore with as loud a voice as I can, I proclaim and warn you to keep it. This is that, which all the Philosophers have sought for all the days of their life, and yet could never fasten upon it, nor hold it: even for because seeking it a wrong way, either they held a naughty religion, or else made no religion at all. Wherefore away with all such, which set not man's life in order, but distrouble it. For what teach they, or whom do they instruct which can not teach themselves? Whom can sieke men heal, whom can blind men guide? Shall we tarry till Socrates know somewhat, or Anaxagoras find light in darkness, or Democritus draw truth out of the well, or Empedocles dilate the paths of his mind, or Arcesilas and Carneades can see, feel, and perceive? Behold a voice from heaven teaching the truth, and showing a light brighter than the shining Sun speaketh in the Bible openly, plainly, and certainly. Let all therefore that care for very wisdom come hither. Will we hurt ourselves, and linger to take it? You that will be wise and happy hearken to the heavenly voice, learn jesus Christ to be your justice, and in him to be laid up all the treasure of God's high wisdom and science, learn the mystery of your faith, and nativity, despise worldly things, love heavenly, that after this miserable and wretched life you may come to the joy that is prepared for you.  

A conferring of the holy books with the profane  But the pleasant variety of the profane writers, and their proper cast of teaching doth moche delight them. Well go to. Declare I pray you some of your gay and goodly colours. They teach wisdom (say they) in pleasant and fine disputations, in sweet dialogues and elegant epistles, as doth Plato, Aristotle, & Seneca: In eloquent orations, as Isocrates, Cicero, and Demosthenes, in delectable fables & allegories: as Homer, and Virgil: in sentences and proverbs both short and sweet, as the seven sages of Grece, Chrysippus also, & Diogenianus: in notable histories, as Herodotus, Halicarnasseus, Diodorus Siculus, and Livius Patavinus. But if these great boasters of Gentile Authors were aswell accustomed to holy writings as they are to profane, they had found long ere this in the Bible also those fashions in teaching of pleasant variety, which they so marvel at in these deceitful naughty masters of error. They praise the fine disputations of philosophers touching Wisdom. But Cicero in his first book De oratore. Though all men rage there at, yet will I (saith he) speak as I think: By Hercules that one little book of the twelve tables, if a man will see the grounds and chief points of the law, seemeth to me both for their authority, and profit, far to pass all that ever the Philosophers wrote. And who knoweth not the ten precepts of gods law to exceed the twelve tables a M. fold? So then, be these boasters of vain philosophy never so angry, yet will I also say that I think, & believe to be true: that one brief treatise of the ten Commandments, or book of Deuteronomie, touching the foundation, principal parts, and effect of the laws, far to surmount in gravity, and profit at the writings of all the Phisosophers. In the book of job, wise, and Godly men dispute very finely, to whom if you compare the persons in Plato, or Cicero, you shall see in respect they be right nought: which Jerome also confessing saith. The book of JOB determineth all matters with Logiqual proposition, assumption confirmation, and conclusion. One Epistle of the most eloquent Paul, Peter, and John, hath in it more true holiness, and learning, than all the Epistles of all the Philosophers. Neither do we lack right excellent Orators, as isaiah Micheas, joel, Oseas, with many other more, which have left unto us most profitable, cunning, and elegant orations. You marvel at the thundering words of Pericles, the Eloquence of Demosthenes, and Cicero. They be reported to have moved the minds of the hearers, and enforced them to what they would. If this be so praise worthy, what say you to our Paul, which with bold, and cheerful countenance, though he stood in irons before the mighty, and learned King Agrippa, before the Princes of Syria, and before Festus himself president of jury, so learnedly, and plainly pleaded his own cause, and that in a matter of death and for a religion hated of all men, that King Agrippa himself ravished in his wits cried out saying. Thou hast almost made me a Christian man. 
Acts. xxvi.  And Festus himself overcome with his most pure, and clear oration, said with a loud voice, Paul, thou art besides thyself, moche Learning hath made the mad. yet was this Festus neither uneloquent, nor yet unlearned, nor one that hated the study of philosophy I pray you in such an audience, in such hate of all men, and so heinous complaints of false accusers, besides this in a matter of death also, yea, & in irons to, what would Cicero your prince of Eloquence have done? 
Cicero  Without doubt his spirit stopped up for fear, scarce sobbingly could he have brought forth one word. For upon a time, as plutarch rehearseth, neither bound, nor led in chains but borne into the court hall in a soft chariot, to plead not his own matter, nor a matter of death, but for Milo, when he saw Pompey's armed men standing round about in bright harness, he was amazed, and confounded, & at last trembling, & scarce bringing out one word he began fearfully not to speak, but to sob. Besides this we have wisdom covered also in goodly Allegories, as figurative ceremonies, parables, & canticles: where you shall find more mysteries both honest, and profitable, than in all the ungodly verses, which all the minstrels, and Harpers have song in the praise, and honour of their wine God Bacchus. In deed they trim up their fables with alluring words, and yet give you a sword laid over with honey. Most part of their writings be of deflowering virgins, adultery, lechery, deceit, cruelty, murder, vainglory, & things not to be spoken of. But our Poem is pure, clean, and honest with out all jeopardy. Who ever spoke or wrote more finely, and wisely, than our Solomon? Of whom we read in the third book of Kings, the fourth chapter. And GOD gave Sapience, and understanding to SOLOMON above measure, and a breadth of heart as the sand of the Sea. And his wisdom excelled all the wisdom of the children of the East, and of egypt. For of all mortal men he was the wisest. And there came of all Nations, and Regions of the World to hear his wisdom that was so much spoken of. Yea, the Queen of SABA in rich apparel, and of wonderful wisdom came also and when she had communed with him of all matters, and perceived how he governed his City, and Household, she said.  
The fame that I heard in my land of thine Eloquence, and Wisdom, is true, but I would not believe it, till I came myself, and see with mine yies. And yet lo, no not the one half of thy matters is told me, thou so excellest in Wisdom, and passest all that is spoken of the. These most surest praises of our wisdom no man merueileth at, and yet we wonder at certain fables, and vain things, which very vain liars have written of vain Philosophers: Namely of Appolonius, how he went into Persia, and so over the mountain Caucasus, through the Albans, Scythians, Massagetes, those rich Kingdoms of Jude, and passing over the great River PHYSON, at last came to the brahmin's, & all to hear jarchas sitting in his golden throne, and drinking of the fountain Tantalus, and disputing among a few persons of the nature and properties of natural things. We rather wonder at the great desires of Pythagoras and Plato, of which that one is reported to have gone to Egypt, that other to the Prophets of Memphis, by a painful way, & ieopardeous journey. Stand still here a little I pray you, and learn to be mad and wise together. You think them praise worthy, and moche to be made of, which took a far journey to certain wise men I wot not who, to learn of them I wots not what but these our men you neglect and despise, & yet of them to be taught all the whole world made haste to come, because they knew that the high God had there set up his throne & chair of most excellent and perfect wisdom. And why follow not you their examples, whom you so greatly praise, and moche marvel at? Now as touching an history, is there any like ours, so ancient, so sure, so grave, so profitable? Cicero in his book, De oratore, saith: An history is the witness of time, the light of truth, 
History.  the life of remembrance, the mistress of living, the messenger of Antiquity. And if this be so, I may say truly that none have an history but christian men. As touching certainty of time, you have nothing before the Olympiades' were found, and they began but in the time of isaiah under king jothan. 
Olympiades' when they first began.  So these your writers confound many things together, and lay them in heaps all out of order, breaking of their matter with vain foolish fables, the Grecians especially, which studied not truth, but rather to lie, and therefore are condemned of Cicero, Quintilian, and Juvenal. Lodovicus vives speaking plainly, saith: some for fear of reproach, & to lie the more safely, leaving the Grecians matters, fet their compass a far of, from the Persians, Egyptians, and Chaldees, as did Herodotus the father of lies, and Diodorus Siculus a trifling Grecian. Your authors also write of light matters neither pleasant nor profitable, and set out their babbling with vain descriptions, & no goodness at all. But our most profitable history truly declareth the order of times, severing the kingdoms one from another, & speaketh of nothing without a good reason. It may best also be called the messenger of antiquity. For beginning at the creation of the world, it holdeth on to the Monarchy of the Persians, even unto Xerxes. josephus writing against Appion of Alexandria, saith thus: The Greek historiens, as Acusilaus, and those that followed him about the time of Cadmus Milesius, were but a little before the wars of the Persians, as witnesseth Hellanicus. So the Greek historians there began where ours left of. The Latins be moche later. Now than it is plain whether our history or theirs may rather be called the messenger of Antiquity. Finally, as the holy writers in learning and variety far pass the profane, so in glory and renown through all kingdoms from the beginning of the world, they excel all other: so that to say that Philosophy is therefore most commendable, because it hath always been had in most price, is a thing to no purpose. The kingdoms of Egypt and Assyria were of all the world most ancient. In how great estimation joseph & Moses were in that one, it is well known. In the other how shone our Philosophy, 
isaiah. xxxviii.  when as isaiah Prophesied in one night about the walls of Jerusalem, were slain an hundred four score, and v. M. men. To speak nothing of the high authority of Samuel, joshua, and David: Do we not read of king Solomon, how he was magnified above all the kings of th'earth, as well in riches as wisdom? And as in the monarchy of Babylon dominion was given to our Daniel, so did Mardocheus rule the whole kingdom of the Medes By the mightiest kings of Persia Cyrus and Darius great privileges were granted to our Philosophers. This is evident in josua, Esdras, and Nehemias', which by favour of the princes of Persia built up again both temple & city. In th'empire of the Macedoniens at the request of Ptolomeus Philadelphus' king of Egypt, which sent also gifts of incomparable value to the temple of Jerusalem, our law was translated into the Greek tongue. But in the monarchy of the Romans the Bible now dispersed through the whole world so willingly was received of all men, that all which had wit and knowledge most gladly bad your deceitful Philosophy farewell. Why then go you now about to call it up again being once dead and buried? Or what remaineth else, than all lies quite forsaken, to give ourselves wholly to be instructed in the most ancient, certain, and most wholesome Philosophy of the Bible?  
FINIS.   

Londini in aedibus Richardi Graftoni Reginae a typographia excusum. Anno Domini. M.D.LIII  
Cum privilegio ad imprimendum solum.   printer's device of Richard Grafton, featuring the classical seven sciences or seven libreral arts (McKerrow 122) VERSUTUS CELAT SCIENTIAM PRO. 12. 
GRAM  
MUSIC  
ASTRO  
LOG  
GEoMET  
rhetor  
ARITHM