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wicked Nicanor, should be cut out, and given no means to let this day pass without solemnity: by pieces to birds, and the hand of the furious man to be hanged up over against the temple.
34 Then all blessed the Lord of heaven, saying: Blessed be he that hath kept his own place undefiled.
35 And he hung up Nicanor's head in the top of the castle, that it might be an evident and manifest sign of the help of God.
36And they all ordained by a common decree, by
Ch. 15. v. 39. If not so perfectly, &c. This is not said with regard to the truth of the narration: but with regard to the style and manner of writing: which in the sacred penman is not always the most accurate: See St. Paul, 2 Cor. ch. 11. v. 6.
37 But to celebrate the thirteenth day of the month of Adar, called, in the Syrian language, the day before Mardochias day.
38 So these things being done with relation to Nicanor, and from that time the city being possessed by the Hebrews, I also will here make an end of my narration.
39 Which if I have done well, and as it becometh the history, it is what I desired: but if not so perfectly, it must be pardoned me. 40 For as it is hurtful to drink always wine, or always water, but pleasant to use sometimes the one, and sometimes the other: so if the speech be always nicely framed, it will not be grateful to the readers. But here it shall be ended.
END OF THE OLD TESTAMENT.
ORD AND SAVIOUR JESUS CHRIST,
TRANSLATED FROM THE
DILIGENTLY COMPARED WITH THE ORIGINAL GREEK:
AND FIRST PUBLISHED BY
THE ENGLISH COLLEGE AT RHEIMS, A. D. 1582.
AN HISTORICAL AND CHRONOLOGICAL INDEX.
FROM THE LAST LONDON AND DUBLIN EDITIONS.
PUBLISHED WITH THE APPROBATION OF THE RIGHT REVEREND JOHN HUGHES, D. D., BISHOP OF NEW YORK.
PUBLISHED BY EDWARD DUNIGAN, 151 FULTON STREET.
THAT which was the sum of the Old Testament, to wit, Christ and his Church, as St. Augustin saith, catechising the ignorant: the very same is the sumof the New Testament also. For, (as the same St. Augustin Baith again) in the Old Testament there is the occulation of the New; and in the New Testament there is the manifestation of the Old. And, in another place: In the Old doth the New lie hidden, and in the New doth the Old lie open. And whereupon our Saviour said: I am not come to break the law or the prophets, but to fuifi. them. For, assuredly say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled. In which words he sheweth plainly, that the New Testament is nothing else but the fulfilling of the Old.
Therefore, to come to the parts: The Gospels do tell of Christ himself, (of whom the Old Testament did foretell,) and that even from his coming into the world, unto his going out thereof again. The Acts of the Apostles do tell of his Church beginning at Jerusalem, the head city of the Jews, and of the propagation thereof to the Gentiles, and their head city Rome. And the Apocalypse doth prophesy it, even to the consummation thereof which shall be in the end of the world. The Epistles of the Apostles do treat partly of such questions as at tha time were moved, partly of good life and good order.
THE SUM OF THE FOUR GOSPELS.
THE Gospels do tell historically the life of our Lord Jesus; shewing plainly, (Jo. xx. 31) that he is Chris or the King of the Jews, whom until then, all the time of the Old Testament, they had expected; and withal that they of their own mere malice and blindness, (the iniquity beginning of the Seniors, but at length the multitude also consenting,) would not receive him, but also sought his death; which, for the redemt tion of the world, he at length permitted them to compass, they deserving thereby most justly to be refused of him, and s0 his Kingdom or Church to be taken away from them, and given to the Gentiles. For the gathering of whien Church, after he chooseth twelve, and appointed one of them to be the chief of all, with instructions both to them and him accordingly.
The story hereof is written by four; who, in Ezekiel and in the Apocalypse, are likened to four living crea tures, every one according as his book beginneth. St. Matthew to a man, because he beginneth with the pedigree of Christ as he is a man. St. Mark to a Lion, because he beginneth with the preaching of St. John the Baptist, as it were to the roaring of a Lion in the wilderness. St. Luke to a calf, because he beginneth with a priest of the Old Testament, (to wit, Zachary the father of St. John the Baptist,) which priesthood was to sacrifice Calves to God. St. John, to an Eagle, because he beginneth with the Divinity of Christ, flying so high, as more is not possible.
The first three do report at large what Christ did in Galilee, after the imprisonment of St. John the Baptist. Wherefore St. John the Evangelist writing after them all, doth omit his doings in Galile: (Lave only one, which they had not written of, the wonderful bread which he told the Capharnites he could and would give them, Jo. 6.) and reporteth, first what he did whilst John Baptist as yet was preaching and baptizing; then after John's imprisoning, what he did in Jewry every year about Easter. But of his passion, all four do write at large.
Where it is to be noted that from his baptizing (which is thought to have been upon Twelfth-day, what tume he was beginning to be about thirty years old, Luke 3.) unto his passion are numbered three months and three years, in which there were also four Easters