Pious annotations, upon the Holy Bible expounding the difficult places thereof learnedly, and plainly: vvith other things of great importance. By the reverend, learned and godly divine, Mr. Iohn Diodati, minister of the gospell; and now living in Geneva. It is ordered this 11. of Ianuury, 1642, by the committee of the House of Commons in Parliament, concerning printing, that this exposition of the book of the Old and new Testament, be printed by Nicholas Fussel, stationer. Iohn White.

An Advertisement concerning the Books, which are called Apocrypha.

IT is most certaine, that in the ancient Jewish Church; to which Gods Oracles were sent and lay deposited: the Books of the Law and the Prophets, having bin faith∣fully kept there, untill such time as the gift of Prophe∣cying, and the Prophets Mi∣nistry ceasing; there was a Register, or authenti∣call Catalogue made of all the said Books, gathe∣red into one volume by Ezra; either alone, or with the assistance of other Prophets, which lived in his time, being guided therein by the same in∣fallible conduct of the Holy-Ghost, by which they had composed their owne writings. This Volume being gathered together, was the firme rule of the Church at that time, the only modell of all its Re∣ligion, and rule of divine worship: the foundation of all their hopes; the forme and soveraigne Law of their customes and government; and the only subject of all their Expositions and Lectures, which were made in their Assemblies. And though there were even at that time, many other Books of pious subjects; as Ecclesiasticus, and the Books of Maccabees; and some also of more antiquity; as the Prophecye of Enoch, mentioned in Saint Jude his Epistle, and also some History, out of which Saint Paul had the names of J••nnes and Jambres, 2 Tim. 〈◊〉〈◊〉. 8. yet the Jewish Church never gave place for publicke uses to any other Books, but such as were divine and sacred, and comprehended within their Catalogue. The same care of the di∣vine Providence, was also shewed in the Christian Church: For the last Apostles: and especially Saint John, who outlived all the rest, made also (as ancient writers relate) such a Catalogue of the Holy Books of the New Testament, for the same end as there had been one made of the old. And it seemes that Saint John, in the last Chapter of his Revelation, would seale and shut up the close of it by His Apostolicall Authority, and by His terrible protestations: But the Christian Church, after the death of the Apostles, did not use the same scrupulous circumspection as the Jewish Church did: For many writings of seeming piety, passing through the Churches hands, under the name of divine Books: The care and severity in discerning & cutting off the supposed ones, was not used: but only in such as were most notoriously false, and did most dangerously corrupt Christian Doctrine, as containe false Gospels and Epistles, which were written in the name of the Apostles. Being the worke of some Jewes which were turned Christians; or of some Heretickes, which were re∣proved, and banished, even in their first begin∣nings. But a greater toleration was used with other Books, which were lesse hurtfull: As Books of Histories, or precepts and sentences, profitable for the ordinary manner of living, and morality: from which the Church, hoping to have some fruit for the peoples instruction; permitted the use of ••hem: first in private; and afterwards in the pub∣licke Lectures of the Church also. And though the Ancients doe often protest, that it was not done to attribute any authority to them, for to rule the Faith; nor to confirme the opinions of it, nor to de∣termine controversies; nor to condemne errours: Yet the foresight of the abuse, induced many most grave Doctors, and also some whole Churches, (especially of the Easterne ones, which had more strictly observed Saint Iohns Orders; who had spent a great part of His life, and exercised His Apostleship amongst them) to resist and oppose this

introduction, as it appeareth by the Synod of Lao∣dicea, kept in the yeare of our Lord, three hun∣dred sixty foure, or thereabouts; which confirmed the Catalogue of the Books of either Testament, which we have at this time, and did forbid the rea∣ding of the other in the Church: Yet the invete∣rate custome prevailed, especially in the Latine and African Churches; and the publicke reading of them was continued with this pre-caution, of making a distinction of Canonicall and Apocry∣phall ••ooks. Under the first name were contai∣ned all the Books of the New and Old Testa∣ment: whereof the Authenticall Catalogue was made by Ezra, and Saint Iohn. And under the name of Apocryphicall, these which were not con∣tained in the said Catalogue. And by this name which signifieth, hidden or obscure, was notified their unknowne Orig••nall, and their Faith and Authority doubtfull and suspected And contrari∣wise, the Canonicall ones, whose Truth and Au∣thority was unquestioned, did shine brightly in the Church, and in the uniforme consent of Be∣leevers, through the perswasion of the Holy-Ghost; who alwayes produced evidently their di∣vine qualities, and the Character which he him∣selfe had imprinted: in them. Now though the Apocrypha were alwayes stiled by the Ancients, false and supposed Books, bast••rd and reprovable ones; as well by reason of their Authors, who had no immediate Calling, nor infallible inspiration of the Holy-Ghost: as also, by reason their matters were besprinkled with many errors, falshoods, vanities, basenesses, and other corruptions of the humane Spirit; and of the stile, which savours al∣most in all places, of the leaven of affectation of worldly wisedome and eloquence; rather then of that grave and chaste simplicity; and of that di∣vine and spirituall Majesty of Gods pure Word: yet there were some chosen out, as more sure, for to be retained for publicke reading, and were called Ecclesiasticall Books 〈◊〉〈◊〉 of which, there was also a Register or Canon made to exclude all the rest, which were more defective and hurtfull. These two Canons, or Catalogues, in processe of time caused the name of Canonicall to become common; both to the truly divine ones, and to them which were of the best sort of the Apocrypha. But the reall and essentiall difference was alwayes observed untill the foure hundreth yeare of the Lord: these of the first Canon being only held (as they a••e now) to be divine, and for a certaine rule of Faith, and sa∣ving, Trutb. And the Apocrypha, excluded from having any Authority in matters of Faith, and in the resolutions of doubts and questions therein. In this opinion lived and dyed Saint Ierome, the most famous and approved. Interpreter of Holy Sc••iptures, that was in ancient times. Now in pro∣cesse of time, it happened, that these Bookes were joyned and bound together, Canonicall and Apo∣crypha, one with another, in one and the selfe same Volume, for the greater ease of the Ecclesiasticall use. And under pretence of joyning Historicall with Historicall, and Sententiall with Senten∣tiall; they were mingled together againe one with another, as at this time may be seene in the Greeke Bibles, and in the Latine vulgar, one which was condemned by Saint Athanasius. But still custome prevailed, and at last, brought forth the abuse, of holding them all in one degree and esteeme of divine Books: against the consent of the foure best Ages of the Christian Church, and against all reason: For in effect, since these are Apocryphall, where we speake (Esdras two having at the first-been degraded, as the most unworthy) doe plainly appeare to have been composed by Jewes, and the greatest part of them in the time of the Jewish Church: we ought to beleeve, that if they were of a divine Originall, and had procee∣ded from the Holy-Ghost, working in their Au∣thors by infallible inspiration; The same Holy-Ghost would also have revealed and inspired the certainty, and have perswaded the Church of that time thereunto, as he had done by all the other sa∣cred Books; to cause them to be acknowledged, re∣ceived, and respected. Now this was never so, and the Jewish Church never acknowledged them, wherein it could not be accused, neither of igno∣rance, nor malice: Not of ignorance, by reason that it had in ••ts due measure, the light, discretion, and direction of the Holy Ghost in these things, as well as the Christian Church. And besides, that it is very likely that Christ and His Apostles would have cleered and corrected this so pernicious ig∣norance, as they had done other matters of ••es•••••• moment: Of malice much lesse, having never bi•• so much as suspected therefore; but contrariwise, much commended, for most religiously keeping of the divine Oracles, with which they had been put in trust: Besides that, there is nothing in these Books that doth any way condemne the Jewes, for to induce them to put them out of their Catalogue, 〈◊〉〈◊〉 very thing is in their behalfe, and for their cre∣dits. And if they would have presumed after Christs comming to have committed any such sa∣criledge against the sacred Books; question le••••e, they would have endeavoured to doe it upon such passages of the Old Testament; which accuse, and formally confound their hardnesse and incredu∣lity. But besides this reason, the internall quality of their matter; and the Character of their ••••le, doe plainly shew, that the ancient Church as well the Jewish, as the Christian, did not use any arbi∣trary, or mutable reason in the rejecting of them. But that being enlightened, and guided by the

Holy-Ghost, it did know what they were of them∣selves, and that it could not alter the property of them, by any humane judgement, or authority, Whereunto may be added, that neither the Lord: nor the holy Apostles have ever honoured, or au∣thorized them, by alleadging any of them; as they have done the most part of the other true Authen∣ticall Books. And indeed, it seemes that they have not been held worthy (being not divine) to be kept in that religious custody and purity, as the true Canonicall ones: whereby there is such variety of Copies so many defects, so many superfluities, and obscurities in them; there being no sure nor cer∣taine Originall: that it is oftentimes very hard to gatherany cleare or certaine meaning out of them: or to make a texture, or well composed Body of them. In conclusion, they may be read, and good instructions may be gathered out of them, obser∣ving notwithstanding those necessary pre-cautions; set downe in the particular advertisements upon every Booke; and applying alwayes the rule of Gods authenticall Word thereunto, and the light of His Spirit, to discerne truth from falshood, and good from evill; and to retaine the one and reject the other: According to the liberty which Belee∣vers have in all works and writings, which are meerly h••mane.

The first Booke of the Apocripha called Esdra, being called the third of Esdra.

THis Book is but onely a summary repetiti∣on of some holy and canonicall writings, namely, of the two last Chapters of the se∣cond Book of Chronicles, and of the Book of the true Ezra, and of Nehemia. Which besides its being neither necessary nor profitable, doth also containe diverse things and circumstances direct∣ly contrary to those foresaid bookes, that are of authenticall truth. As amongst the rest the nar∣ration inserted in the third and fourth Chapter of the three young men that were of Darius his guard, contending for the reward of the best sen∣tence propounded by every one of them: though it be also related by Iosephus, an ancient Hebrew Historian: which besides that it hath no signe of divine majesty and holinesse, is also plainly con∣victed of falsehood: for this Booke taketh from thence the cause of the second returne of the Jewes from the Babylonian captivity, and of the re-undertaking of the building of the Temple, under Darius by Zorobabel, pretended to be one of the said young men. Whereas the true Ezra sets downe, that Zorobabel was conductor of the first company of Jewes, which returned under Cyrus many yeares before Darius. And therefore by very good reason this book hath been by una∣nimous consent rejected amongst the ba••est and falsest sort of Apocrypha.

The second Book of the Apocrypha called the fourth Book of Esdra.

THis Book which is extant bùt onely in La∣tine, was written by one who was by nation a Jew, and by profession a Christian, a lit∣tle while after the death of Domitian the Empe∣rour. Of whom, as also of his predecessors hee speakes so plainely that there is no doubt to be made of it. The end (as it seemeth of it) was to comfort his nation in the last desolation which was newly befallen them by the Romans: whose power fearing to provoke, as much as he feared to kindle the Jewes hatred against Christianity: he keepes himselfe hidden under the name of the old Ezra. And under diverse termes and narra∣tions taken from what had befallen the Jewes in the taking of their City by the Babylonians, and during their ancient captivity. He endeavours to strengthen his nation in the expectation of de∣liverance and redemption thorow Christ so they turned to him and to the faith of his Gospell. As for the rest, either to insinuate with the Jewes by framing himselfe to their opinions: or because he was indeed infected with their fables, he mixes many of them amongst his rare grave and Evan∣gelicall sentences, doctrines, and predictions, whereof many are taken out of our Lord Jesus own speeches, and out of his Apostles prophecies inserted by the Author in this Book; wherein he hath affected some resemblance and imitation of the Revelation of Saint Iohn. But the great number of fables, vanities, and Jewish bables, of which it is full, hath caused it all times to be held for Apocrypha of lowest esteeme, and of no au∣thority.

The Book of Tobia.

THis Book was never acknowledged for Pro∣phetick and divine, and peradventure was never seene by the ancient Jewish Church, which had receaved from the last Prophets the whole body of the sacred Bookes of the Old Te∣stament shut and sealed up. The Christian Church also in the first ages, though with too much facility, it had admitted it to be read both

privately and publickly for the use of some in∣struction of manners, and teaching of vertue; yet it alwayes held it as meere Apocrypha, and of no authority to rule and binde the Churches Faith. Wherein questionlesse the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetick light, nor infallible guide of Gods Spirit: and besides to examine the sub∣stance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authenticall Scripture: As those of the love of a Devill to a chaste and holy maiden; of the death of her Spouses: of the manner of her driving him away: of the binding of him to a certaine place: of the long conver∣sing of a holy Angell with men: things which do all savour of a Jewish fable, composed for delight, to give some instruction of vertue and morality, according to the manner of that nation. Which seemes to be confirmed, by reason that neither in Josephus, nor any other jewish Author, there is any track of this History. Besides, though Saint Hierome affirmes he hath translated it out of a Chaldaick text into Latine; yet reason plainly sheweth us, that the Greek Text from which we have taken this translation, is the true originall. In which language notwithstanding there was not any sacred book of the Old Testament writ∣ten; the use of that language being brought up amongst the Jewes a long time after that the gift of prophecy was ceased.

The Booke of Iudith.

THere are two principall questions con∣cerning this booke: The first, whether it doe containe a true history; or rather an allegoricall and morall fiction; The other, whether the narration, being not grounded upon historicall truths; it may be held for Divine and Canonicall. As for the first; there are many pre∣gnant reasons which seeme to prove that this can∣not be a true history. For, first it seemes very strange, and without example; that so memorable an accident followed by such a miraculous delive∣rance of the Church, and so long a rest after it, should not so much as be any way mentioned in holy Scripture; which hath so diligently gathered and set downe, actions and occurrences without any comparison of lesser moment then this. And that Josephus a Jewish historian, and a most curi∣ous searcher out of Jewish antiquities; nor any other Jew after him should leave the least incling of it in writing. But the reason of the times, the true eye of history, and touch stone of truth, come•• ye•• neerer: For these things happened either be fore the captivity of Babylon, or after: if before, a•• the most common opinion is, it was in the time of King Manasses, carried prisoner to Babylon: 2 Cro. 33. 11. Now, herein are found indissoluble difficul∣ties; for then there was no Nebuchadnezzar, King of Assyria; Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still. And therefore no Nebuchad∣nezzar, which is the name of a Babylonian, and not of an Asiyrian King, could have his Imperiall seat in Nineveh. Likewise there was not at that time any high Priest in Jerusalem called Ioachim; as appeareth by 1 Chro. 6. much lesse that did com∣mand in war and state businesses in the countrey belonging to the ten tribes, where Bethulia stood within the territory of the tribe of Zabulon. And though after the conquest of Assyria by the Baby∣lonians, the name of these two Empires are often set downe one for another; yet that could not be done before the said conquest: and yet in this booke, Nebuchadnezzar a Babylonian is alwayes called by the title of King of Assyria. And besides, it is a thing notoriously false; that that King did command in Egypt before the conquest of Judea; by meanes of which, Egypt the onely opposer of the Babylonian Empire, was at last set upon and conquered. That is also false which is said in the eighth Chapter, verse 15. 16. namely; that all manner of Idolatry was then banished from a∣mongst the people; if these things happened un∣der Manasses, whose raigne is shamefully defiled with Idolatry. Contrary to truth is also that which is spoken in the third Chapter: namely; that Je∣rusalem did at that time command the rest of the land of Palestine, where Bethulia was: and there should be so much zeale of piety; and so much conjunction of Religion with Jerusalem after the captivity of the ten tribes, and the mixture of those heathen nations which were setled in the countrey. And the multitude of names of places is not to be omitted: as Ezdraelon, Kellussa, Ki••∣mon, Scitopolis, Bethulia, and the like, which were never heard of before the Babylonian captivity. And the name of Holophernes himselfe, being a Persian name, seemes to be very unfitting for a generall of a Babylonian or Assyrian army: and besides, that it were a most absurd thing to thinke that the Babylonians or Assyrians should not know the people of Israel, as is set downe, Chapter 5. 3. Seeing they had newly overrun the coun∣trey, and spoyled it divers times, and had led the people into captivity which lived dispersed in their Provinces; and after they had spoiled Judah, and besieged Jerusalem; they had also taken Ma∣nasseh, who was at that time in their hands: To which times it is also impossible that should have relation which is spoken: Chap. 4. 2. and 5. 16.

namely; that the people should be returned out of any captivity; and that the Temple had been ruined, and afterwards re-edified: and likewise it cannot be proved by any history, that Nebu∣chadnezzar did ever intend to make himselfe the onely God upon earth, and root out all other religions: as is said, Chapter 2. 10. Finally, if Iudith lived one hundred and five yeeres, Chap. 16. 21. and that after that happened which is set downe in this booke, and a long time after her death people were not assaulted nor troubled by any; wee must conclude that this Rest lasted above one hundred yeeres, seeing that when Iu∣dith did this, she was in the flowre of her age and beautie. Now this cannot agree with the sacred history which will have the most tragick desolati∣ons of Judea, to be after the death of Iosias three and thirty yeeres after the death of Manasseh. Wherefore it is plaine, that this history cannot take place before the captivity, and after it much lesse; For then there was no mention of Nebu∣chadnezzar, nor of Nineveh, nor of the Assyrian Empire. The Persians held all these Empires by the conquest of Babylon; whose Provinces they did not take one after another, as it is said in the first and second Chapter of this book: neither is it to be believed that the Jewes should be un∣knowne to the Persians, who had so solemnly given them leave to depart out of Babylon at so many severall times; and they holding Palestine which was governed by their officers; who would have hindred the Jewes from commanding there in any matter of State or Religion; as it is set downe in this booke: Whereas contrariwise, the stories af∣firme, that neither in one nor the other, the ten tribes had any communion with Jerusalem: where∣fore we may by good reason gather, that this is no∣thing but a feigned narration, according to the custome of the Jewes, and other nations for a mo∣rall representation of the Church under the name of Bethulia: that is to say; Virgin of the Lord, and of the assaults of the world against her, and of the Prince thereof signified by Nebuchadnez∣zar; and of the victory obtained against them, not by the meanes of Kings, Princes and worldly powers▪ but by the faith and prayers of pious soules, or of the true spirituall Jewes and Be∣lievers, signified by Iudith. Which being granted; it is an easie matter to resolve upon the second question: namely; That it is not a booke endi∣ted nor enspired by the holy Ghost, which never made use of any false histories for the Churches instruction, which is sufficiently done by true ones. For the short parables inserted amongst other discourses, and made plaine by their expo∣positions adjoyned to them, are altogether of a different quality; besides Simeons act, which he did to the the Sichemites: Gen. 24. 25. condem∣ned by Iacob: Gen. 49. 5. is here commended: Chap 9. 3. by an unavoydable contradiction. It is yet very hard to affirme at what time, or to what particular end this booke was made and set forth: It is likely that it was made by some Christian Jew, as some other Apocripha were, in the honour of his Nation; and peradventure, against the Romans, covertly meant by Nebuchadnezzar. Now as be∣ing of base authority, it was also carelesly kept even from the beginning; and from thence com∣meth the great diversity of copies; whereof Saint Hierome speaks, who translated it out of the Chal∣dean tongue, with a great deale of libertie. But the Greek texts, which wee have followed in this translation, seemes to be every way more sound and entire.

The Booke of Wisdome.

THough this Book do commonly beare in the title the name of Solomon, and the author himselfe do set himselfe downe to be so; yet it hath in all ages beene knowne to be the work of a Greekish Jew; that is to say, one of those Jewes which lived for the most part after the Greeke manner, and amongst the Grecians, and especial∣ly in Egypt where they had their chiefe Syna∣gogue in the City of Alexandria. And indeed the stile it selfe being altogether rhetoricall and poeticall, sheweth that it was made rather amongst the Greeks, then amongst the Hebrews; whose inditing, especially in sacred Books, is al∣together stamed to simplicity, sobriety, and seve∣rity. The common opinion, as well of ancient as moderne agreeth in attributing of it to Philo, a Jew, a person of excellent learning, wisdome and eloquence, who lived in the Apostles time: and it is likely, that to hide himselfe from the Egypti∣ans hatred, and to gaine authority, and respect from his own nation, he took upon him the name of Solomon in this book: wherein his end seemes to be to comfort and strengthen the Iewes which lived in Egypt, and were grievously oppressed and persecuted by the Egyptians in his time, as the Iewish History relateth. And thereupon he sets downe, how that the just and beleevers are oftentimes grievously afflicted in this world cho∣row Gods providence, who reserveth their reward for them in the life everlasting; and that con∣trariwise the wicked do triumph, tyrannize and afflict the righteous, but that their unhappy end, and their everlasting damnation shall manifest the vanity of their thoughts, and the perversenesse of their deeds. And that notwithstanding often∣times God doth even in this world take in hand

the defence of his Church; and freeing it from her enemies, causeth his judgements to fall upon the wicked: as he formerly did in Aegypt by the hands of Moses, by prodigies and workes memo∣rable in all ages, described here in a most high and illustrious manner, with an intent to pierce the Egyptians of his time, who did imitate their forefathers in persecuting the lewes. And he en∣terlaceth his discourses with grave admonitions to the Kings and Princes of the world, for to feare Gods judgements, and be obedient to his justice and wisdome; which also seemes to be directed to the Roman Emperour, and Covernours, who did seeme to nourish and soment the hatred, and thorow their connivance did kindle the Egypti∣ans rage against the Iewes. And by a solemne prayer he desires of God the gift of wisdome for all beleevers. Doctrines and discourses which are indeed very rare and profitable, and laid open with a singular eloquence: But yet are such as doe not goe beyond the measure of humane un derstanding enlightned by Gods law, and do not reach to the high pitch of the light and vertue of the Spirit, and of his word immediately inspired. And therefore this booke in the best ages of the Christian Church was likewise held for Apocry pha. First, in regard of the author who was nei∣ther Prophet, nor inspired by the holy Ghost: which doth also more plainely appeare if it were Philo, who after the Messias his comming re∣mained in the Jewish incredulity and blindnesse, without Faith in Christ; without which, the Spi∣rit of grace, and much lesse that of speciall reve∣lation was never conferred upon any one. And because that he hath falsly taken upon him Solo∣mons name contrary to the holy Ghosts simple truth in his true instruments: and that he doth every where shamefully flatter his owne nation, extenuating, and almost annihilating their most grievous sinnes set downe in Scripture. In the second place in regard of the matter it selfe, wherein without any ground of truth, many things are added and mixed for to please; with the plaine narration of holy Scripture, by de∣scriptions and beautifyings altogether Poeticall. In the third place, in regard of the style, which savours too much of affectation, and of the vanity of secular wisdome, art, and eloquence to be at∣tributed to the Spirit of God: whose Majesty and holinesse doth in all the holy Scripture, beare characters much differing from these. And final∣ly by reason of the Greek tongue, in which this book was undoubtedly written and endited, and yet that language was never made use of in the times of the ancient Prophets, to write any holy or divine book.

The Book of Ecclesiasticus of Jesus the Sonne of Sirach.

THis Book without contradiction is the most excellent and most profitable amongst all the Apocrypha. And therefore also accor∣ding to the opinion of some, the name of Ecclesi∣asticall which was common to all the Apocryphall bookes which were accepted of, to be read pub∣lickly in the Church, was attributed to it for ex∣cellency, as containing a rich treasure, of senten∣ce, precepts, advices, corrections, and exhortati∣ons to all manner of vertues; befitting all man∣ner of living and condition of persons: written in the ancient stile of short and popular senten∣ces, seasoned with much understanding and height of grace, with much sweetnesse, and very pier∣cing: drawing as neer as humane spirit can doe to the Spirit of God, and to Solomons divine sen∣tences. But yet the author having been no Pro∣phet, nor inspired by God by that supernaturall vertue and light of the infallible Spirit, and ••u∣ving in so great a mul••••••de and variety 〈◊〉〈◊〉 many things contrary to the authenticall truth of holy books, too low, and unworthy of the Maje∣sty of Gods Spirit, this his book was not receaved by the ancient Jewish Ch••••ch, and in the best ages of the Christian Church was alwayes taken sor Apocrypha.

The Booke of Baruch.

AS it hath already beene observed in some other Apocryphall bookes, that it is likely they were written after Christs comming by some Christian Jewes under the name of holy ancient writers, to cause some doctrines and com∣forts to penetrate into the mindes of their obsti∣nate and suspicious nation, the like may be said of this. For by Chap. 3. 38. it plainly appeares that it was written by some good Jew which was a Christian, upon the subject of the Jewes desolati∣on by the Romans. In which booke after he hath given glory to God for his most just judgements, and desired pardon and deliverance at his hands, and described their extreme inisery: he return∣eth to comfort the people, and exhort them to a lively repentance, and to denounce unto them their restauration in grace knowledge and sal∣vation of God, according to the prophesies re∣vealed to the Christian Church from the Apo∣stles time, and to foretell the ruine of the Roman Empire according to the same revelations. And

though the end were good and holy, and the do∣ctrine sound and godly, and the termes excellent and effectuall; yet seeing there was no certainty of the authors vocation, to write a book of divine authority: and that he hides himselfe under a feigned name, contrary to the custome of all sa∣cred writers, And that even in the very begin∣ning he speaks of one Joachim high Priest, and of the sacred vessels brought back from Babylon, and of the burning of Jerusalem, as of things hap∣pened under King Jechoniah, contrary to the truth of sacred History, it hath by very good rea∣son been repated Apocrypha.

The addition to the Book of Esther.

THese parts joyned to the authenticall book of Esth••r, are indeed ancient; seeing I••se∣phus a Jewish Historian hath inserted some of them in his writings, though it can not certain∣ly be knowne that it was he that did first frame them of his owne minde, according to the liberty he hath taken to vary in this kinde, in other parts of the sacred History. Yet by the conferring of them with the Canonical History it plainly ap∣peares, that by very, good reason they have beene taken out of the Catalogue of holy Scripture. Which is also the more confirmed, because that the author by a po••ipous and affected stile, and by seeking out of circumstances, seemeth to have taken delight, in beautifying and painting of the simplicity of the true narration.

The Song of the Three Children.

THis Song was also in the first beginnings of the Christian Church held for Apocry∣pha, though it was read as a formu∣lary of pious conceipts, confessions and pray∣ers in the middest of the most extreame calami∣ties, and deadly dangers. And by v 10 it seems may be conjectured, that it is of the same frame, subject, and scope, as the book of Baruch.

The History of Susanna.

THis narration and the next, which Saint Hie••ome, without any respect, ••alleth fables, were anciently by the Greekes joyned to the booke of Daniel, though many powerfull reasons doe take away from them the quality not onely of Divine writings; but also of true histories: For first, there is no likelihood of attributing the things which are here spoken of to Daniel the great Prophet; seeing that hee is here called childe; at which age he was indeed carryed to Babylon: but in that small number of yeeres, in which that name could be fitting for him, the publike and private state of the Jewes in Babylon could not have attained to that peace, authority and commodiousnesse as is set downe in this nar∣ration: Besides that, Daniel living in the palace, and in the Kings service ordinarily; and being af∣terwards employed in the chiefest affaires of the Kingdome, it is not likely that hee could be an or∣dinary Judge of his people, in quality of an El∣der, as it is here set downe. The faining of ano∣ther Daniel, as some doe, is also a presumptuous thing, which overthrowes the authority of these writings, chiefly grounded upon the name of the true Daniel: and likewise there is not any proofe else where, that the Jewes in Babyion had any ab∣solute power in capitall judgements. And finally, the allusion of the Greeke names of the trees un∣der which usann•• is accused to have commited the fact, certifie that this is some Greek's inventi∣on: seeing that the Hebrew and Chaldean tongue in which the true Daniel wri••, had no such re∣semblance.

The History of Bel and the Dragon.

THis Narration is also of the same make as the former, altogether Apocryphall and fabulous; as appeareth by that as is spo∣ken in the true history of Danel, concerning the reason of the hatred of the great ones of Babylon against him, to cause him to be throwne into the Lyons denne, altogether different from that which is here set downe.

The Prayer of Manasseh.

THis Prayer, though pious and holy; was never received nor seene by the Jewish Church: and truly it is more likely to be a generall formulary of a great Kings Prayers, or a repentant sinner, a Prince, as Manasseh who had beene King of Judah; and therefore was taken prisoner, and carryed to Babylon, rather then a Prayer made by himselfe.

The first Booke of Maccabees.

THe title of this Booke is taken from Judas, surname, whose heroick acts for the delive∣rance of the Jewish Nation from Antiochus King of Assyris, his cruell & wicked perfecution is the chief subject of it: and it is doubtfull what this word Maccabee signifieth, which plainly appeares to be an Hebrew word; some thinke it was a war∣like title, signifying Destroyer or Slayer. Others with more likelihood hold that it was framed of foure Hebrew letters, which were the first letters of these words; Who is like unto thee amongst the Gods, O Lord? whereof Iuda had made his military motto, taken from Exod 15. 11. for other∣wise the generall name of that race of Priests, whereby God delivered his people miraculously, and afterwards governed them, untill the time of Christs comming in the flesh drew neer, was the Asmoneans, of the name of the father or grandfa∣ther of Matthias, the father of Iudas Maccabeeus and his brethren. And because this name Asmonean signifies in Hebrew Baron, or great Lord, it is likely that they kept it for a signe of a modest ho∣nour and domination; which notwithstanding grew to the heighth of Soveraignty in Simon, one of the foresaid brothers his time: and afterwards of royalty joyned with the high Priest-hood in his successors. Now, concerning the author of the said booke, whosoever it was; it cannot be justified up∣on any ground that he was endowed with Prophe∣ticall inspiration; because that a long time before that gift was ceased amongst the Jewes; and there∣fore the booke cannot be put into number of the canonicall and divine, it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of Daniels and some other pro∣phecies; and also of a grave and pure stile; though now in these dayes we have but onely the Greeke translation, the Hebrew originall being lost.

The second booke of Maccabees.

THis second booke of Maccabees containeth two parts, whereof the first is contained in the first Chapt••r, and in a part of the se∣cond; the subject whereof is nothing but onely two letters written by the Jewes of Jerusalem to them of Egypt, to exhort them to celebrate with them at the appointed times, the feasts of the Ta∣bernacles, and of the purification of the Temple. Upon which letters, there are so many difficulties in the times and persons that are mentioned there∣in, and there is so little ground for the narrations of the holy fire found after the captivity; of the Arke, the Tabernacle; and of the Altar hidden by Ieremiah, that one may suspect them to be meere Jewish fables, bearing no character of Scripture divinely inspired. The other part, which begin∣neth, Chap. 2. v. 20. is the summary of a long story of Iason ••irencan of the persecutions of An∣tiochus, and of the peoples deliverance by Iudas Maccabeus, untill the discomfiture and death of Nicanor: but amongst these, there are divers things which doe not well agree with the first booke, which is assuredly the truer, and most cer∣taine: as the death of Antiochus set downe Chap. 9. very different from what is spoken of it in the first booke: Chap. 6. besides many other singularities; and especially there are some heads which cannot well stand to the triall of the doctrine of holy Scripture: as the commending of Raziah, who run himselfe into voluntary death: Chap 14. and the false judgement which the author gives con∣cerning Iudas sacrifies and prayers for the expiati∣on of the misdeeds committed by some of his army, to turne away Gods wrath from the whole body of it: as if that had been done for their benefit who were dead for their owne sins: Chap. 12 44 An opi∣nion which hath neither ground nor approbation in holy Scripture, wherein there are no sacrifices nor prayers appointed to be used for the dead. And therefore with very good reason, this booke, which is but an ••pitome of a history which is not holy, and is penned in a stile no way agreeing with Gods spirit, was rejected amongst the Apocrypha of least esteeme.

FINIS.