Judith — Book front (modern spelling)

The Original Douay-Rheims (1582/1609), orthography normalized only: spelling regularized and apparatus names modernized, while the 1609 vocabulary, pronouns, and -eth/-est endings are kept. The argument gathers the testimonies to the book's canonicity, the time and author, and the fourfold division; the dense Father-and-Council citations are kept inline as printed.

The Argument of the Book of Judith

S. Ierom sometime supposed this book, not to be canonical, but afterward finding that the Council of Nice accounted it in the number of holy Scriptures, he so esteemed it; and thereupon not only translated it into Latin, out of the Chaldee tongue, wherein it was first written, but also as occasion required, alleged the same as divine Scripture, and sufficient to convince matters of faith in controversy. For otherwise his opposing the authority of the Nicen Council, should prove nothing at all against the Jews, seeing they also acknowledge this book amongst Agiographa (or holy writes) but less fit (say they) to strengthen those things which come into contention. Whereby is clear that S. Ierom thenceforth held it for divine Scripture. As further appeareth in his commentaries in Isai 14. more expressly Epist. ad Principiam, he counted it in rank with other Scriptures, whereof none doubteth, saying: Ruth, Esther, Judith were of so great renown, that they gave the names to sacred volumes. And in this Preface doubted not to say: that the rewarder of Judith's chastity (God himself) gave her for imitation not only to women, but also to men: gave her such virtue that she overthrew him, whom none could overcome, and conquered the invincible. Also Before the Council, Origen in c. 14. Judith, Tertullian de Monogamia. c. ult. And divers whom S. Hilarie citeth, and dissenteth not from them, Prologo in Psalmos, held this book for Canonical. Many more writes likewise about the time of the same Council, and after so account it. Prudentius in Psychomachia pudicitiæ & libidinis: Chromatius in c. 6. Mat. Paulinus in Natali. 10. S. Chrysostom hom. 10. in Math. S. Ambrose. li. 3. Offic. c. 13. Epist. 82. et li. de viduis. S. Augustin (or some other good author) writ two sermons of Judith, 228. 219. Cassiodorus divini lect. c. 6. Fulgentius Epist 1. de statu viduarum. Ferrandus Carthaginensis ad Regiū. Junilius Africanus li. 1. de partibus divine legis. Sulpitius in historia. S. Beda de sex ætatibus. Alredus writing the life of S. Edward our king. More are not necessary to reasonable men. Concerning the time, and author, it seemeth most probable that these things happened when Manasses king of Juda was either in prison in Babylon, or newly restored to his kingdom, who as it seemeth permitted the government to the high Priest Eliachim (Chap 4) otherwise called Joachim (ch. 15.) he also writte this book, as Philos Chronology, li. 2 reporteth. From which time they had no wars till the reign of Joachaz, about 80 years, conformable to the long peace mentioned, ch. 16. v 30. In sum we have her, not a poetical Comedy (as Martin Luther shameth not to call it, in Simpesiacis, c. 29 and in his Germ. an Preface of Judith, but a sacred History (as all aforementioned esteemed it, and the Jews confess) of a most Valiant Matron's fact, delivering the people of God from persecution of a cruel Tyrant. The first three chaps shew the occasion of this danger: the next four describe the difficulties & distresses thereof: other seven with part of the 15. how Judith delivered them from it. In the rest Judith is much praised, and she with the whole people praise God.