As wel of the auctor, as of the auctoritie of this booke, there haue bene diuers opinions among the lerned. ^note But in processe of time, the first is probably discussed, the other is clerly decided by the Church. For concerning the former doubt, Manie ancient Fathers alleage sentences of this Booke, as the sayinges of Salomon. Namely S. Ireneus (apud Eusebium, lib. 5. c. 8. Hist.) S. Clement of Alexandria, li. 5. & 6. Stromat. Origen. ho. 12. in Leuit. & li. 8. in Epist. ad Rom. S. Athanasius in Synopsi, & Orat. 2. cont. Arrian. S. Basil li. 5. cont. Eunomianos. S. Epiphanius heresi 67. S. Gregorie Nazianzen. lib. de Fide. S. Gregorie Nissen. in Testimonijs ex vet. Testam. cap. de Natiuitate ex Virgine. S. Chrisost. hom. 33. & 34. in Mat. S. Cyril of Alexandria li. 10. c. 4. Also S. Cyprian li. de

exhortat. Martyrum. c. 12. & li. 3. c. 59. ad Quirin. & li. de Mortalitate. S. Hilarie in Psal. 127. S. Ambrose, li. de Salomone. c. 1. and diuers others suppose Salomon to be auctor of this booke. ^note To whom likewise some of them ascribe the booke of Ecclesiasticus. But S. Ierom Præfatione in libros Salomonis testifieth that some ancient writers affirme this booke to be written by Philo a Iew, and the other by Iesus the sonne of Sirach. And S. Augustin very plainly (li. 17. c. 20. de ciuit.) faith, custom preuailed, that the bookes of Wisdom, & Ecclesiasticus, for some similitude of speach are called Salomons: but the more lerned assuredly iudge that they are not his. ^note what then shal we say, seing so manie other ancient lerned Doctors cite them as his. The answer is easie. And sufficiently insinuated by S. Augustin, that these two bookes being like vnto the other three, which are Salomons, were also called his. VVherto we may adde a like example in the two first bookes of Kinges, which are called the bookes of Samuel, though he writte not al the first, nor anie part of the second. Moreouer al these fiue are called by one general title Sapiential bookes. In so much that the Church readeth in the sacred Office before al Epistles, taken out of anie of these fiue bookes, not Lectio Prouerbiorum, or Ecclesiastæ, &c. but stil, Lectio libri Sapientiae. ^note The solution therfore is very probable, that this booke of wisdom was written by Philo Iudeus, not he that liued after Christ, but an other of the same name, nere two hundred yeares before. And Ecclesiasticus by Iesus the sonne of Sirach. who not only imitated Salomon, but also compiled their bookes, for most part of Salomons sentences; conserued til their times by tradition, or in separated scrolles of papers; yea they so vtter some sentences in his person, as if himself had written them. As touching the auctoritie of these two bookes, and some others, it is euident that the Iewes refuse them. ^note And therfore manie ancient Fathers writing against them, spared sometimes to vrge such bookes, as they knew would be reiected. Especially hauing abundant testimonies of other holie Scriptures, for deciding matters of faith against them. Euen as our Sauiour himself proued the Resurrection of the dead against the Sadduces, out of the bookes of Moyses, which they confessed for Canonical Scripture, denying other partes, where the same point might otherwise haue bene more euidently shewed. And so S. Ierom in respect of the Iewes saide these bookes were not Canonical. Neuertheles he did often alleage testimonies of them, as of other diuine Scriptures: sometimes with this parenthesis [si cui tamen placet librum recipere] in cap. 8. & 12. Zachariæ; other times, especially in his last writinges, absolutly without such restrictiou, as in cap. 1. & 56. Isaiæ. & in 18. Ieremiæ. where he professeth to alleage none but Canonical Scripture. As for al the other ancient fathers here aboue mentioned, ascribing this booke to Salomon, and manie others cited by Doctor Iodocus Coccius (To. 1. Thesauri. li. 6. art. 9.) they make

no doubt at al, but that it is Canonical Scripture, as appeareth by their expresse termes, Diuine Scripture, Diuine word, Sacred letters, Prophetical saying, the Holie Ghost saith, & the like. ^note Finally aswel ancient General counsels, namely that of Charthage, an. D. 419. with others, as the later of Florence, and Trent haue declared this booke to be Canonical. And that conformably to the most ancient, and lerned Fathers, as S. Augustin, not only iudgeth himself, but also plainly testifieth (li. de Prædestinat. Sanct. c. 14.) saying: The sentence of the booke of wisdom ought not to be reiected (by certaine inclining to Pelagianisme) Which hath bene so long publiquely read in the Church of Christ, and receiued of al Christians, Byshops, and others, euen to the last of the Laitie, Penitents, and Catecumes (cum veneratione diuinæ auctoritatis) With veneration of diuine auctoritie. Which also the excellent writers, next to the Apostles times, alleaging for witnes (nihil se adhibere, nisi diuinum testimonium crediderunt) thought they alleaged nothing but diuine testimonie.

The summe and contents of this booke is an Instruction, and Exhortation to Kinges and al Magistrates, to minister iustice in the comonwealth, teaching al sortes of vertues vnder the general names of Iustice & wisdom. ^note with frequent Prophecies of Christs Coming, Passion, Resurrection, & other Christian Mysteries. ^note Al may be commodiously diuided into three partes. In the six first chapters, the auctor admonisheth al Superiors to loue and exercise iustice and wisdom. In the next three, he teacheth that wisdom procedeth only from God, & is procured by prayer & good life. In the other tenne chapters, he sheweth the excellent effects, and vtilitie of wisdom and Iustice. THE BOOKE OF WISDOM.

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