Sect. 1.

1. THe most exact and certaine Conclusion I meanes to attaine vnto the knowledge of all diuine Truth, is the Holy Canonical Scrip­ture, written or approoued by the Prophets and Apostles.

2. Which is called the Scrip­ture, in regard of the superemi­nent excellencie thereof, being vnto all other writings as Iosephs sheafe vnto his Brethrens,Gen. 37.7. as the Sunne vnto the lesser Starres.

[Page 2]3 And it is also called Holy, 1. Because of the Au­thor, who is God, Holy and true, Reu. 3.7. 2. In regard of the instrumentall causes or Pen-men of it, who were holy men, 2. Pet. 1.21. 3. In respect of the matter, which is the holy will and Counsell of our God, Acts 20.27. 4. In respect of the Forme, which is the conformitie of it with God himselfe, Psal. 19.7. 5. In regard of the finall cause or end thereof, which is to make vs Holy, 2. Tim. 3.17.

Tertul. cont. Hermog. Chrys. Hom. 13. in 2. Cor. Orat. de ijs qui adeunt Hierusal.4. Lastly, it is called Canonicall, because it is, as Ter­tullian calleth it, The rule of Faith; as Chrysostome, A most exquisite Rule; as Gregory Nyssen; an inflexible Rule.

Sect. 2.

Conclusion II 1. VNwritten Traditions, whether Apostolicall or Ecclesiasticall, are not the rule of faith, as exquisite, as inflexible as the Scripture. Who but Moab, settled vpon her lees; or Babylon, intoxicated with the Cyrcean cup of fornication, could endure new wine to bee powred into old vessels? Or a piece of new cloth to be patched to an old garment?

Ita sunt acutè obtusi. Pari veneratio­ne, pari pietatis affectu: Concil. Triden. Sess. 4. Decret. 1.2. Our Aduersaries the Papists audaciously affirme, That vnwritten Truths are equiualent to the written Word of God, and to be embraced with no lesse pious affection, and affectionate veneration, then the sacred Bookes of authenticke Writ. Against whom I will [Page 3] proue, that the Scripture is sufficient, containing in it all doctrines needfull to saluation. And I will manifest this vnto you, three wayes: 1. By manifold and ex­presse Texts of Scripture. 2. By the ancient authori­ty of some ancient and holy Fathers. 3.Ad probandam veritatem nihil efficacius testi­monio aduersari­orum: Gregorius Achiepiscop. Na­zaren. in com­mendat. Petri Galatini, ex Ia­cob Maxwel. Deut. 4.2. & Deut. 12. vlt. v. similia verba ha­bentur. Si non licuit Iudaeis ali­quid addere ad libros Mosis, tum multò minùs no­bis licet aliquid addere ad Scrip­turae Canonem, iam tot libris auctum à tempo­re Mosis. Thomas 3. q. 60. Art. 8. Verbis sacrae Scripturae nihil addendum aut minuendum esse. Caietamis in hunc locum ait, Hinc colligi le­gem Dei esse per­fectam. Vide Io­seph. apud Euseb. Lib. 3. cap. 8. By mani­fest testimonies of some modern, but renowned Papists.

First, I proue it by some places of sacred Writ; and first by that place, Deut. 4.2. Ye shall not adde vnto the Word which I command you, neither shall you di­minish ought from it. Which place, tho Bellarmine in­terprets of the vnwritten word also: yet their Angeli­call Doctor Aquinas, whom the Pope hath canonized for a Saint, and his doctrine for authenticall, expounds it of adding to the Words of the Scripture. Yea, their ingenious Cardinall Caietan, ingeniously desires vs from this place to collect, That Gods Law is perfect.

Secondly, by that place, Pro. 30.6. Adde thou not vnto his Word, lest he reproue thee, and thou be found a Lyar. Which place S. Hierom vnderstandeth of the Holy Scriptures.

Thirdly, The Prophet Isaiah, teaching what course must be taken in cases of difficulty, sends vs to the writ­ten Word, as sufficient to resolue all doubts and scru­ples whatsoeuer, Esa. 8.20. To the Law and to the Testimonie; if they speak not according to this Word, it is because there is no light in them. Vpon which wordsHieron. in lo­cum. S. Ierom assents with vs, saying, If your Con­gregations will not seeke the Word of the Lord, they cannot attaine the light of truth, but shall walke, shall wander in the darkenesse of Error.

Fourthly, Saint Iohn sets downe the full end of the whole written Word: which is to bring men to faith, and consequently to eternall happinesse, Ioh. 20.31. These things are written, that ye might beleeue that Jesus is the Christ, the Sonne of God, and that beleeuing, yee might haue life through his Name: Which place both Cyrill, [Page 4] and Austin vnderstand of the sufficiency of Scripture.Cyrill lib. 12. in Ioan. cap. 68. August. in Ioan. Tract. 49. & 1. lib. de consensu Euangelist. c. 35. Lyranus sayes, These words expresse, and explicate the profit and vtility of this doctrine. Neither doth S. Iohn here speake onely of the miracles of our Sauiour: for he speakes of such a faith as we call iustifying, which will bring a man to euerlasting life; which, miraculous faith of it selfe wil neuer do. Hence Hugo Cardinalis auerres, that in these words is indeed declared the speciall in­tention of this Booke,Augustinus etiā in hunc locum tract. 122. ait finem huius libri his verbis indica­ri. Sic & Ianse­nius ait, libri to­tius finem his verbis intelligi. Ren. 1.9. but more generally, the whole scope of the holy Scripture. And I would haue it ob­serued, that this Gospell was written against Cerinthus and his adherents, who first started vp in the yeare of Christ, 95. Yea, it was written after all other Scrip­tures, except perhaps the Reuelation, which was writ­ten by him in the Ile Pathmos, in the fifteenth yeere of Domitian, which was in the yeere of Grace, 97.

Fiftly, Those words of S. Paul, Acts 20.27. I haue not shunned to declare vnto you all the Counsell of God,De omni con­silio Dei, quantū ad humanam spectat salutem. Carthus. in Act. 20. Carthusian expounds of the Counsell of God, so farre forth as appertaineth to mans saluation. I intend not to be tedious, let me onely referre you to some o­ther pregnant places of Scripture, and full of sinewes to inferre and inforce the Scriptures sufficiency. As Reu. 22.18. Gal. 1.8. 2. Tim. 3.16, 17. Psal. 19.8. Luk. 1.3, 4. Mat. 15.6. Luk. 16.29. Luk. 24.25, 27. Ioh. 5.39. Act. 1.1. Act. 17.2, 3. Act. 28.24, 28. Act. 24.14 Act. 26.22. Rom. 1.2. Rom. 10.17. Rom. 15.4. Ephes. 2.19, 20. 2. Pet. 1.19.

Iob 12.12. Iob 32.7.But because among the Ancient is wisedome, and in the length of dayes is vnderstanding, let the dayes speake, and the multitude of yeeres teach wisedome. Plainly: If any man suspend his assent and iudgement till the Fathers haue brought in their verdict, let him heare what those three foremen of the Iurie, Dionysius, Irenaeus, and Tertullian haue left recorded as vpon their Oath.

First,Act. 17.34. Dionysius Areopagita supposed by them to liue in the dayes of the Apostles,De Diuinis no­minibus. cap 1. durst not either speake or thinke any thing of the most high and abstruse Diuini­ty, saue that onely which the Diuine Scriptures haue reuealed.

Secondly,Irenae. l. 3. cap. 1. Non per alios dispositionem sa­lutis nostrae cog­nouimus, quàm per eos, per quos Euangelium per­uenit ad nos, quod quidem, tunc praeconiaue­runt, postéa verò per Dei volunta­tem in Scripturis nobis tradiderūt, fundamentum et columnam fidei nostrae futurum. Jrenaeus, whose hoarie head makes him venerable, as liuing in the yeere of Christ 180. relyed onely vpon this foundation and pillar of our faith.

Thirdly,Adoro plenitu­dinem scripturae, quae mihi factorē manifestat, & facta: Tertul. lib. contra Hermog. Tertullian, that famous Worthy, whom the Lord thought worthy to liue aboue 1400. yeeres since, did adore the plenitude and perfection of the Scriptures. To these I might adde a cloud of witnesses; AsOrig. in Com­ment. in cap. 3. ad Roman. in hom. 25. in Mat. in hom. 3. in Genes. in hom. 7. in Ezek. in hom. 1. in Hier. in omnibus his locis oppugnat traditiones. Origen, Scripturae sufficiunt and omnem veritatis instructionem: Athan. contra Gent. Athanasius, and the rest.Chrys. in hom. 3. in 2. epist. ad Thessal. Omnia in Scripturis manifesta esse, quae sunt necessaria. In hom. 1. in Mat. He auerres, Scripturis opus esse, quia multi doctrinam corrumpunt. See. Chrys. in hom. 13. in Gen. in homilia suo in Psal. 95. in hom. 13. in 2. epist. ad Corinth. S. Chrysostom is ours in sundry places. Illustrious is the Testimonie ofTheodoret. histor. Eccles. lib. 1. cap. 7. Constantine the Great, in the first Nicen Councell: [...]. Yea, S Basil. in lib. de confessione fidei. Basill himself sayes, [...]. It is a manifest marke of arrogant infidelity, either to reiect any thing that is written, or to referre any thing more to that which is already written. It would be too long to al­leadge the Testimonies ofEpiphani. in haeres. 61. & 69. Epiphanius, ofCyril. lib. de fide ad Regin. In lib 12. in Ioan. Cap. 68. in hom. 5. in Leuit. Cyrill, ofTheophilus Alexandrinus in 2. Paschali. Theophilus Alexandrinus, ofApollinaris vir ille doctus, & valdè ingeniosus apud Euseb. eccles. hist. lib. 5 cap. 15. Apollinaris, ofCyprian epist. 74. ad Pompeium contra Steph. Cypri­an, ofAugust. de doctr. Christ. lib. 2. cap. 9. De peccat. merit. & remission. lib. 2. cap. vlt. contra liter. Petilic [...]i lib. 3. cap 6. De Ciuit. Dei, lib. 19. cap 18. Tract. 2. in epist. Ioan. Epist. 163. lib. de pastoribus, cap. 14. Confes. lib. 6. cap. 5. Iustine, of Ierome, ofHieron. epist. ad Ctesiphontem, in fine Comment. in Mich. 1. [...] Ambr. in Comment. Luk. 16. Ad Gratianum de fide, cap. 4. Ambrose, & of the rest of [Page 6] the Authentique Ancients, whose ancient and venera­ble writings point out vnto vs the plenitude of the Scriptures.

But tho the Papists in reuerence will not rise vp be­fore the hoare-head, and honour the persons of these Ancients, yet it may be, they will respect the testimony and authority of their owne Writers: for because that they are the people onely, wisedome must die with thē, as Job spake to his heauy friends, Iob 12.2. I will there­fore proue this our assertion by the Testimony of some of the most approued Popish Writers.

1Victor. de sa­cra & relect. 8. de aug. Charit. ex Whit. Franciscus à Victoria, A Spanish Fryer, would be­leeue no doctrine which is not contained in the Scrip­ture, although all Writers should auerre the same.

2Melchior Ca­nus de locis The­olog. lib. 7. cap. 3. Canus, a learned Schoole-doctor, and a Popish Bishop, sayes, that the Canon of the Scripture is per­fect, and most sufficient of it selfe to euery end.

3Scripturae suf­ficienter conti­nent doctrinam viatori necessari­am. Scotus in prologo in Lom­bardum. Scotus, that renowned Schoole-man, in his prologue vpon Peter Lombard, saith, that the Scrip­tures sufficiently containe all doctrines needfull to sal­uation.

4Aquinas in ca­tena aurea. in loc. Micae istae de illo pane sunt: & quiapanis verbū, & fides verbi est, micae velut quaedam dogma­ta fidei sunt: Am­br. in loc. Aquinas in his Aurea Catena, expounding those words of the woman of Canaan; (The whelps eate of the crums that fall from their Masters Table, Math. 15.27.) followes the Allegorie with S. Ambrose, saying, That the Table is the holy Scripture, that the crummes are the precepts and principles of Religion, by which the Church of Christ is duly, dayly, and daintily fed; and that the whelps who eate these crummes, are GODS faithfull people, who are nourished by these precepts to eternall life, but only by such crummes, by such pre­cepts as fall from their Masters Table, the sacred Bible.

The same Aquinas in Comment. in 2. Tim. cap. 3. sayes, that the Scriptures doe make the man of GOD (the Minister) perfect vnto all good workes.

Obiect. But what say you to that place of St. Paul, [Page 7] 2. Thes. 2.15. who commands his Thessalonians to hold the traditions which they had beene taught,Nullum Papistae in Scripturis lo­cum probabiliore inueniunt: Whit­aker. Disput. de sacr. script. whe­ther by word or epistle? [...].

Answer, If we compare this his Epistle generally with the Bookes of the new Testament, wee shall finde that it was the Ancientest, except the former Epistle, especially if we will creditEuseb. Hist. eccles. l. 5. cap. 8. Irenae. lib. 3. cap. 1. Ait Ire­naeus Matthaeū scripsisse suum E­uangelium cum Paulus & Petrus Romae euangeli­zarent, et funda­rent Ecclesiam, quod fuit annis post Christi ascen­sum viginti & ampliùs. At haec quidem Epistola scripta fuit 17. aut 18. annis post Christi ascen­sum, cum Pau­lus Athenis do­ceret. Eusebius and Irenaeus, yea, it was penned before the Gospell of St. Matthew, as may appeare, in that it was written when Paul taught at Athens, as the postscript imparts, which was about 17. or 18. yeeres after Christs Ascension: whereas the Gospell of S. Matthew, as the same Jrenaeus auoucheth, was penned at that time when Paul and Peter founded the Church at Rome, 20. yeers at the least after Christs Ascension. It might well fall out therefore, that at that time when this Epistle was penned, some things neces­sary to saluation were not as yet written, by any either Apostle or Euangelist, but were deliuered by word of mouth; which things notwithstanding were afterward committed to writing. Thus the Word of God went from man to man vnwritten, for the space of 2400. yeeres, vnto the time of Moses, who was the first Pen-man of holy Scripture; for I passe ouer Josephus his re­port, that Adam writ concerning the Creation, the Fall and Promise. Me thinks then the Church of Rome should blush, (if her fore-head dyed red with the blood of Gods Saints, were capable of any tincture of shame,) at the discouery of the manifold, impudent and imper­tinent impostures of their most solid argumentations. I could here also choake them with S.Ambros. in 2. ad Thes. cap. 2. Ambroses answer to this Sophisme, who by traditiōs, in this place vnder­stands the doctrine of the Gospell, which is elsewhere in the Scriptures abundantly expressed. If I should here checke them for straying extremely from the scope of the Holy Ghost, for strayning extrauagantly other Scriptures to speake this language of Ashdod: Or if I [Page 8] should here inferre the differing and discording opini­ons of the learned Writers of their owne Religion, vp­on many places obiected by them, I should exceede the prefixed intended limits of this my Discourse. This therefore shall suffice to shew that our tower against all forts and sorts of tentations; that our wacth-tower, whence afarre off wee descry all necessary Truths, is builded of stones hewed out of the quarry of the Holy Scriptures.

Sect. 3.

Conclusion III Quas ita{que} Scrip­turas dicimus Canonicas, nisi Legis & Pro­phetarum? Aug. de vnit. Eccl. 16. Conc. Triden. Sess. 4.NO Writings are Scripture, but such as were written or approued by the Prophets and A­postles. For, as for those Apocryphall Bookes, imperiously thrust vpon Gods Church by the Triden­tine Fathers, they are not to bee admitted into the Ca­non of Faith.

For all the Bookes which doe prophesie of Christ, apud Judaeos sunt, saithOmnes literae quibus Christus prophetatus est, apud Judaeos sunt: August. in Psal. 56. Austin, were kept amongst the Iewes: but none of the Apocrypha were written in Hebrew, the language of Canaan. In the eighty fourth Canon attributed to the Apostles, all the Apo­cryphall Scriptures which wee exclude out of the Ca­non, are there also casheered, sauing that this Canon constituteh three books of the Maccabees, sacred and Canonicall, whereas the Papists themselues haue euer [Page 9] acknowledged but two. The Laodicen Councill exclu­deth all those Apocryphall books, which we extrude out of the Canon: Which Councill,Can. 59. though it was of it selfe Prouinciall, yet is it notwithstanding confirmed in the 6. generall Councill. Trullan. Synod cap. 2. Gela­sius Bishop of Rome, was more moderate then our mo­derne Papists, who will not yeeld a hoofe; for he makes onely one booke of the Maccabees Canonicall, and dis­claimes the booke of Wisedome, not to be Salomons.

Let vs then abhorre this Popish errour; yea, I say, this Popish heresie, & S. Austin shall beare me out in it; for he accounts the [...]rescillianists Heretickes,Aug. Haeres. 70. for ma­king the Bookes Apocryphall of equall authority with the Bookes Canonicall.

But you smell to much of selfe-opinion, sayes our opinionate and obstinate Papist: for how dare you, without a blush so peremptorily contradict so famous & so renowned a Council, as was the Tridentine Synod?

But first, who knowes not that this Councill of Trent is of no antiquitie? it is so young, that it cannot pronounce Shibhol [...]h, no not to saue it selfe from the hands o [...] the Gileadites. 2. Neuer was there any Popish General Council herein so audacious, so presumptuous, before this of Trent. True it is, that some impudent Papists, boldly, tho blindly, father a like Decree vpon the Councill of Florence; But Bellarmine, the Papists Atlas, as likewise Coccius, the Popes own darling,Bellar. lib. de verb. Dei. Coccius in The­sauro Cathol. [...]om. 1. Driedo de dog­mat. Eccles. lib. 1. cap. 4. are more carefull of their credit, and will not affirme it. How durst Driedo repudiate the booke of Baruch, and repute it Apocryphall, after the Councill of Florence had that Councill anathematized such impudent A­gents? And further tho this Councill had made them Canonicall, yet had it beene little materiall, seeing it was but a small time before the Councill of Trent, not much aboue 100. yeares, the one being assembled in the yeare of Christ, 1436. the other in the yeare of [Page 10] Christ, 1545. Thirdly, their Fatherhoods of Trent are not able to produce one Father that held them Cano­nicall, within the time of the Primitiue Churches chaster innocence: no not within foure hundred yeeres after Christ. Fourthly, wee can easily proue, that all theNazianz. in carm. de lib. scrip. & poem. Iamb. ad Sel. ucū. Damasc l. 4. de fide. c. 18. Hier. prolog. Ga­leat. Aug. de ciui. l. 15. c. 23. & cont. Adimant. c. 17. & de doct. Christ. l. 2. c. 8. Greg. in Iob. l. 19 c. 17. &c. Fathers liuing in the first foure hundred yeers, re­iected them: and that their authority was doubtfull, litigious, and ambiguous, for the space of sixe hundred yeares after our Sauiour Christs sacred Incarnation. Fiftly, Many of the learned Papists themselues are on our side: AsCaietan. ad finem Hester. Caietan, Hugo Cardin. prolog. in Ioshua. Hugo Cardinalis, Lyra, Lyranus prolo. in Apocryph. Lyra­nus, Sigon. in com­ment. in Seuerū Sulpitium. Sigonius, Arias Montanus, and others, who deny them to be Canonicall Scripture.

I remember indeed, that tho Athanasius would not [...] Athan. in Sy [...]ops. Canonize these bookes, yet did he bequeath them to Nouices newly cōuerted to the Christian Faith, or such as were after to be baptized. He herein seemes to draw neere to that opinion that theCaiet. in fine commen. in Hist. v [...]t. Test. Cardinall afterward learned of St.H [...]er. in prolo. Gal [...]ato. Tom. 3. p. 6. Jerome; namely, that these Bookes were onely admitted into the Canon of manners, not of Faith. For according toEpiphan. lib. de mensuris & ponder. Epiphanius, Ʋtiles quidem & commo­di sunt isti libri; These Booke are profitable and commo­dious, but not to be receiued as Canonicall, or reserued in theDeut. 31.26. Arke of the Testimonie.

But if these Bookes bee not Canonicall, say some of our well-respected and well affected brethren, (for so I must still style them, in respect of their conspiring with vs in all points fundamentall) Why should they bee read in the Church of England? To whom I answere according to those words in that sixt Article concluded in that OrthodoxallSynod. London. An. 1562. Ar. 6. Conuocation holden at London, in the yeare of our Lord Christ, 1562. These Bookes the Church doth reade for example of life, and instruction of manners: but yet doth it not apply them to establish any doctrine. SaintCyp. su [...]e Ruf­fin. in expositione symboli de Cano­ne Iudaico. Cyprian, or Ruf­finus rather, hauing reckoned vp the number of the [Page 11] Bookes Canonicall, hath these words: Haec sunt quae Patres intra Canonem concluserunt, ex quibus fidei nostrae assertiones constare voluerunt. Sciendum tamen est, quòd & alij libri sunt, qui non sunt Canonici, sed Ecclesiastici à maioribus appellati sunt: quae omnia legi quidem in Eccle­sijs voluerunt, non tamen proferri ad authoritatem ex his fidei confirmandam: These are the Bookes which the Fa­thers haue accounted within the Canon; by which they would confirme the affirmations and assertions of our faith: But we must also know, that there are other Bookes, which are called of the Ancients, Ecclesiasticall, all which were read in the Church of God, but out of them was neuer pro­duced any demonstration to make good our faith. Heare what Saint Jerome himselfe saith, praefat. in libros Salo­monis: Hos libros legit Ecclesia, sed eos inter Canonicas Scripturas non recepit: — Legit ad aedificationem ple­bis, non ad authoritatem Ecclesiasticorum dogmatum con­firmandam: The Church indeed doth reade these Bookes Apocryphall, but yet reputes them not to bee Canonicall: she reades them to rectifie, to edifie the people, not to testi­fie, or authoritatiuely to ratifie the principles of our Faith. See Greg. in Iob, l. 19. c. 17. Rodulph. in Leuit. lib. 14. cap. 1. P. Cluniacensis, lib. 1. Epist. 2. Origen apud Eu­sebium. lib. 6. cap. 25. Cyrillus Hierosolymitanus [...].

Nor doe I affirme, that these Apocryphall Bookes are neuer by the ancient Fathers styled Canonicall or Diuine: for then might you produce Saint Ierome and Saint Austin, as witnesses of my witlesnesse heerein. But let learned Whitakers tell you why: He sayes,Whitaker. contr. Duraeum. & con­tra Campian. Ca­nonicos ab Augustino libros vocari, qui mendacijs fabulis{que} pleni non sunt: Saint Austin cals those Bookes Canonicall, which are not full fraught with lyes, and scaenicall leuity.

A thing is said to bee Canonicall, either [...],Distinctio. or [...], absolutely, or respectiuely; Absolutely that is Canonicall, which is the perfect rule of faith and manners: Respectiuely that is regular, which contay­ning [Page 12] some sentences of authentique Writ and Histories Ecclesiastical, hath obtained to be read in holy assem­blies. As Israel was styled an holy people, not that all were sanctified in the particular, but all in the gene­rall, in opposition to the Gentiles, who were without the pale of the Church: so are these bookes called Ca­nonicall, not that all things in them are co [...]pletely re­gular but all more regular then the prophane writtings of the HeathenishFor so S. Paul styles Epime­nides, Tit. 1.12. Prophets, who neuer slept vpon the top of holy Parnassus.

But let such as will not heare Moses and the Pro­phets, listen a little to the admonition of Caieta [...], their owne deare Romish Catholike, and a Cardinall: hee aduiseth all Students in Diuinity,Caiet. in com­ment. in histor. Test. vet. Ʋt quaendo ab anti­quis interdum dici Canonicos legunt, id de morum, non doctrins Canone intelligant: That they would fauora­bly interpret the Fathers, when they style these books Canonicall; and not be so farre fore-stald with preiu­dice, as to make them rules of Faith and doctrine, but of our facts and Discipline.

Sect. 4.

Conclusion IIII THough we should grant that some Bookes of Cano­nicall Scripture were lost, (which yet cannot be proued by our Aduersaries, cannot be approued by vs) yet doth the Scripture still remaine sufficient. For theConcedimus nonnulla iam desiderari, quae o­lim in Canone scripturae fuerūt, sed tamen affir­mamus, illum Canonem qui re­manei, esse suffi­cientem, & om­nia necessaria continere: Whita. disput [...]ae sacra Script. necessary matter of those Bookes supposedly [Page 13] lost, is contained in these bookes of holy Writ that are now extant.

It seemes then, willStapletoni ar­gumentum, seu potius Cani; Sta­pletonus enim Canum interpo­lauit, & eius argumenta fusiùs explicauit. Stapl. lib. 9. Droctrinal. princip. cap. 5. Stapleton say, That those books, tho full fraught with most high and heauenly matter, were needlesse and superfluous. But who not of an ouer-daring spirit, dare disgorge & belch out such impious & hay­nous blasphemies against the Lord? Who, (not as outragious as Apostaticall Iulian,) would say that it is superfluous to haue the same Psalme or Story recor­ded in two seuerall places of the Scripture? Is not the eighteenth Psalme in the booke of Psalmes recorded, and in the booke of Samuel, 2. Sam. 22? Is not the Hi­story of Hezekiah, recorded in the 2. King. 18.19, & 20, Chapters, and in Is [...]. 36, 37, 38, 39 Chapters?

But indeed I take it, that no part of the Canon is lost. I am not ignorant thatChrysost. Hom. 9. in. Mat and Hom. 7. in 1. Cor. Putauit Chrysostomus hāc sententiam, (Na­zarenus vocabi­tur,) nusquam inueniri in illis veteris Testa­menti libris qui nunc salui sunt. Est & alia etiam sententia eius­modi de qua si­militer sensit, nempè (Ex Egypto vocaui filium meum.) Et reuera septuaginta Interpretes, quos solos Chrysosto­mus sequntus est, neutram sententiam habent: Hebraei tamen libri omnes habent; atignorabat Chrysostomus linguam Hebraicam. Jnsuper Hieronymus in lib. de optimo genere interpret. ai [...] vtram{que} sententiam reperiri in libris Hebraicis, priorem nempe Esaiae 11.1. posteriorē, Oseae 11.1. Chrysostome, and other of the learned, perswade themselues that some part is perished: but to these let mee modestly oppose the Iewes, together with the most skilfull Christians in the Rabbins, who in this point are of a diuerse iudgement from Saint Chrysostome. And I am induced herein to dissent from so many of the learned Sages, as suppose that these bookes were lost in the Captiuity, by these three Reasons.

First, because S. Paul makes no question, but takes it for granted, that the whole Canon of holy Scripture was euen in his time extant, Rom. 15.4. Whatsoeuer things were written aforetime, were written for our lear­ning, that we through patience and comfort of the Scrip­tures might haue hope. Had the blessed Apostle thought that some bookes of Scripture had perished in Babylon, [Page 14] doubtlesse he would haue sayd, that whatsoeuer was written, and is now extant, was written for our lear­ning and comfort: for bookes that are lost, serue nei­ther for Instruction nor Consolation.

Secondly, To hold that any bookes of Scripture should be lost, cals into question, not onely Gods euer-watching prouidence, but also his ouer-ruling power. He euer was, is, and will bee able to preserue his Wri­tings from the violence of cruell Tyrants. He can make his very aduersaries to bind them as a Crowne vnto them, and cause them to bee more carefull to preserue them, then Titus to reserue the Temple.

Rom. 3.2. 1. Tim. 3.15.Thirdly, It cals into question the fidelity of the Church, vnto whom were of credit committed the Oracles of God, and who is therefore styled [...], the Pillar and ground of Truth, because it hath the bookes of God in keeping.

There bee alleaged many particular places of Scrip­ture, to proue that some bookes of Scripture be lost; As in Numb. Obiect. 1 21.14. Moses maketh mention of the bookes of the Battels or Warres of the Lord, which Answ. 1 Booke seemeth to be lost. But first, you must know that a [Booke] in Scripture sometime signifieth a Re­hearsall, a Roule, or Catalogue. As the fift chapter of Genesis, contayning the Genealogie of Adam, is called the booke of the Generation of Adam. So in like manner, that Booke of the Warres, might be some short & com­pendious narration of diuers exploits which fell out among the Israelites, which in Moses his time being Answ. 2 Manuall, went from hand to hand. Secondly, This Booke of the Battels of the Lord, seemeth vnto some to be the Booke of the Iudges; yea, learned Iunius referres vs to Judg. Iun. in Annot. 11.

Obiect. 2. In Josh. 16.13. Wee are sent to the Booke of [Jasher:] Is not this written in the Booke of Iasher? This booke is vndoubtedly lost.

Answ. Consider, I pray you, that [Jasher] is no proper, but a common Name, signifying vpright, iust,Of [...] rectus fuit. or righteous. As if Ioshua should haue said, Is not this rare, this so much admired miracle of the Suns standing still, recorded by him that is iust, vpright, and righteous in his reports? Is it not registred by a Nathaniel, by an Jsraelite indeed, yet one without guile, by a true-spiri­ted, by a true-spoken man? So that I can neither assent to the Chaldee text, which readeth, [In the booke of the Law:] nor yet to those other, who by Iasher vnder­stand Moses.

Obiect. 3. But I heare you say, that that Booke of the Chronicles of the Kings of Jsrael is surely lost, yet1. Kin. 14.19, 29. & 15.7, 23, 31. & 16.5, 14, 20, 27. & 22.39, 46. 2. Kin. 1.18. & 8.23. & 10.34. & 12.19. & 13.8, 12. & 14.15, 18, 28. & 15.6, 11, 15, 21, 26, 31, 36. & 16.19. & 20.20, &c. frequently mentioned in the Scriptures.

Answ. Briefly I answer, that it was but as the Chro­nicles of England are with vs, or of France with them, euen ciuill and politike records of the euents of things in the Kingdom of Jsrael. August. de ciuit. Dei, l. 18. c. 38. Augustine auerres of all the bookes supposed to be lost, that they neuer attained to the credit of Canonization, that they neuer aspired to bee re­puted Bookes inspired by the blessed Spirit. Penned they were, sayth he, Non tam inspiratione diuinâ, quàm humanâ diligentiâ: Not by diuine inspiration, but by humane diligence and deuotion. Hence therefore hee doth well inferre, that these Volumes did not apper­taine ad authoritatem Religionis, to the prouing, to the propagating of Religion; sed ad vbertatem cognitionis, to the promoting, to the inlarging of good literature among the Iewes.

Obiect. 4. It seemes that the Bookes of certaine Prophets be perished, as of Gad, and Nathan, 1. Chron. 29.29.

Answ. By the Booke of Nathan and Gad, Respondeo: Eo lo­co sacram histori­am primi & se­cundi Samuelis intelligi, contex­tam à tribus illis Prophetis, Sa­muele, Natha­no, & Gad, quam Staplet [...] ­nus imprudens Canonicam esse negat. Certum est enim non fu­isse hes libros ab vno Samuele ambos conscrip­tos, quia Samuel mortuus est ante finem pr [...]mi lib [...]. 2. Sam. 5.5. 1. Sam. 25.1. is meant onely the first and second books of Samuel, which were not wholy written by Samuel, but some part thereof by Nathan and Gad. For those two bookes of Samuel con­taine [Page 16] in them an History of 120. yeeres: The first bee­ing an History of fourescore yeares; of forty vnder Eli, 1. Sam. 4.18. and of forty vnder Samuel and Saul, Act. 13.21. The second booke is an History of forty yeares, euen from the death of Saul, to the end of Dauids Kingdome: But it is manifest, that Samuel dy­ed before Dauid came to the Crowne; whereas Na­than liued neere vnto the beginning of his raigne, and continued till the end thereof. And Gad in like man­ner liued in the latter end of King Dauids regiment ouer that Kingdome, as appeareth, 2. Sam. 12. and 2. Sam. 24.18.

Ob [...]ect. 5. The Acts of Salomon penned by those Pro­phets Natan, Ahijah, and Iddo, are altogether peri­shed, 2. Chron. 9.29.

Answ. That is altogether false: for they are contay­ned in the History of the first Booke of Kings. So like­wise the Acts of Abiha, are written in the Story of the Prophet Iddo, 2. Chro. 13.22. but in that same history that is storied of Abiha, 1. Kin. 15 The Acts of Ieho­shaphat are written in the booke of Iehu the Prophet, 2. Chro. 20.34 but it is mentioned in the booke of the Kings of Israel. 1. King. 1.61: For it is most certaine, that the bookes of Iudges, Ruth, Samuel, and the Kings, were penned by sundry and succeeding Prophets, in sundry and succeeding ages of the Church. Hence Mat. 2.23. a testimonie is cited out of the Booke of Iudges, Iudg. 13.5. which is not elsewhere extant in the Scrip­tures; and yet Saint Mathew sayes, Ʋt impleretur id quod dictum est per Prophetas, [...]: That it might bee fulfilled which was spoken by the [Prophets] not which was spoken by the [Prophet.] So that it is manifest, that that Booke was penned not by one, but many Prophets. The like may be auouched of the fore-named Bookes. But I study breuity.

Obiect. I take it to be a truth that, the Booke of Enoch [Page 17] is lost, of whose Prophesie Iude makes mention, Jude. v. 14.

Answ. 1. I take it to bee a doubt, whether this was a Booke or no. Indeed the Manicheis forged fa­bles more ancient then Noahs Flood, collecting them into one Volume, called the Booke of Enoch: But this booke Austin with soundnesse of iudgement doth re­iect;August. de ciu. Dei. l. 18. cap. 38. Liber iste ob nimiam antiquitatem reijcitur, saith the Father: This Booke is too old to bee true. But if it was a Booke; we commonly hold that it was not pen­ned by Enoch, but by some Iew vnder his name, out of whose writing the Apostle might haue this Prophesie. In like manner wee shall not finde the names of those Magicians that withstood Moses, in the Bookes of the old Testament, yet Saint Paul names them and sayes, that they were Iannes and Iambres, 2. Tim. 3.8. It is like, that the Apostle had their names by some Apo­cryphall writings at that time extant among the Iewes, in which he was very skilfull and expert, as appeareth, in that he dealing with the Athenians, Cretians, Stoicks, and Epicures conuinced their vicious impurities by the Testimonie of1. Cor. 15.33. adducit Paulus Senarium ex Menandro. Menander, Act. 17.28. Hemisticum illud ex Phaenomen. Arati sumptū est. Aratus, Tit. 1.12. citat Paulus Hexame­trum ex Epime­nide, vel vt alij, ex Callimacho. Epimenides, or Callimachus. Nor is this any surmised surquedry of mine owne fiction, to aduance the proiect of mine o­uer-weening conceits, as being wedded to selfe-opini­on: forPlin. Natur. Histor. l. 30. c. 1. Plinie himselfe in his naturall history, nomi­nateth and numbreth this Iannes amongst the most an­cient Magicians.

Answ. 2. The Holy Spirit, who enabled Enoch to prophesie of such, might assure Saint Iude, that hee did prophesie of such, though his prophesie had beene ne­uer penned.

Obiect. 7. But that Saint Pauls Epistle to Laodicea is lost, you cannot deny, for Saint Paul commands his Colossians to reade it, Colos. 4.16. yet is it not now extant.

Answ. I deny not but that long since, such an E­pistle went from hand to hand, mentioned byEpiphan. lib. contr. Marciones. Epi­pha [...]ius in his Booke against the Marcionits: But the second Councill of Nice determined to exterminate it out of the Church as spurious, as supposititiousHi [...]. catalog. [...]. in Paul [...]. Saint Jerome also makes mention of the same Epistle, but vt­terly disclaimes the authenticke authority of the same Faber Stabulensis rangeth it among Saint Pauls Epi­stles, but is therefore reprehended by Erasmus. [...]rt. l. 5. contr. Ma [...]on [...]. Ter­tullian imagineth that it is Saint Pauls Epistle to the Ephesians. Theophylact. [...]. Theophylact thinkes that it is Saint Pauls former Epistle to Timotheus, which was written from Laodicea, as the post-script imports. But the truth is, that the Epistle there mentioned, was not written by Saint Paul to the Laodiceans, but by the Laodice­ans to Saint Paul, and therefore was neuer in the Canon. For the Apostle commands them not to read the Epistle written [...], to the Laodiceans, but [...], from the Laodiceans. Now Saint Paul commands his Colossians to read this Epistle writ­ten by the Laodiceans, because many things were con­tayned in it, which did neerely concerne them. This is at which Oecumenius learned out of Chrysostom for thus hee writeth, [...]. HenceCa [...]harinus in [...]. in Co­los. 4.10. Catharinus himselfe is forced to confesse, Non hic nominari Epistolam à se scriptum ad Laodicenses, sed ex Laodicea scriptam.

Sect. 5.

THE Hebrew and Greeke Copies of holy Scrip­ture, Conclusion V are to be followed about all Translations. For as Saint Austin excellently affirmes,Ei linguae poti­us credatur, vnde est in aliam facta translatio. Aug. de ciuit. Dei, lib. 15. c. 13. Ludo­uicus Viues in hunc locum Au­gustini. Item Au­gustin. Epist. 108 & tractat. 3. in Ioan. & de doct. Christ. l. 2. c. 11. That lan­guage should rather be credited, from whence the Transla­tion was made into another tongue.

As for these Hebrew and Greeke Originals, they are not at all corrupted by the Iewes, butMirabile mihi videtur, duobus annorum milli­bus, imo maiore tempore iam serè transacto, (non exquisitissimè annorum possum dicere numerum) nec verbum vnum. in lege illius esse immutatum, sed centios vnusquisquè Iudaeorum morietur, quim legi Mosaicae de [...]gab. [...] Euseb. ex Pi [...]o. Iudaeo. still remaine most pure fountaines, though some of the Popish Do­ctors, (louing to fish in troubled waters,) would seeme to maintaine, that the spightfull Iewes did purposely corrupt not a few places. Of this impudent opinion are Gregorius de Ʋalentia, Iacob. Christop. in praefa. ad Psal. Iacobus Christopolitanus, andCanus l. 2. loc. Com. Canus. To whom I will opposeMolina. in 1. Thom. q 27. art. 1. D [...]sput. 3. Molina, Andrad. defens. Triden. l. 4. An­dradius, Sixtus Senensis, B [...]. lib. 8. Sixtus Senensis, andAlphon. Mendoz. contro. Theol. q. 7. Alphonsus Mendoz. all of them Papists, yet none of them denying, the Ori­ginall Copies to be pure from all corruption.

Against those former I will maintaine, that the He­brew bookes were not corrupted of the Jewes, by these two Reasons.

Reason 1. Before the comming of the Messiah, they were not at all corrupted by them, for Christ, the irrefragable Doctor of Truth, who reproues the false & erronious Glosses of the Scribes and Pharises, would neuer haue beene silent in this crime so odious, so notorious.

Reason 2. The Jewes did not falsifie them after the comming of Christ: for who can, or dare imagine, that our blessed Sauiour, his sacred Apostles, and Euange­lists, should so cite Testimonies of the Scriptures, as the stiffe-necked Iewes would in ensuing times depraue them?

But are you onely a stranger in the Now-Roman Church, and haue not knowne the things which are come to passe therein, in these latter yeares? of their Canonizing of the vulgar Latine Translation,Concil. Trident. Sess. 4. Decr. 2. against the Hebrew and Greeke Originals, euen now after the space of 1500 yeares at the least? Can you bee igno­rant how that High-Priest,F. Simen. Bill. complu. in praefa. F Simen. Bishop of Toledo in Spaine, deliuered them to bee condemned, and han­ged on each side that vulgar version as the two theeues on each side of Christ? When as many of the learned Papists themselues pittifully complaine vpon the vul­gar Translation, disguised with the Maske of Catholi­cisme. For auoyding prolixity, I will onely instance one for many.Lindanus, de opt. gent. interp. lib. 3. cap. 1.2, 4, 6. Lindanus, one of their owne Bishops, one that came out of their owne bowels, otherwise an aduersary to the Hebrew Originall, (as appeares to the perpetuall and indeleble destaine of his credit, in that John Isaac hath defended it against him,Ioan. Isaac, de­fens. verit. Hebr. aduers. Lindan. both Papists.) euen hee hath lift vp the heele against the vulgar Latine. Yet it is not vnknowne, that Guido Fabricius, whereas right and reason would, he should rather haue gone a­bout to sute the Latine Translation to the patterne of the Originall Texts, hee contrariwise did his best ende­uor, in the Complutensian edition of the Bible Royall, to [Page 21] make the foot of the Text, serue the lacerated and ma­cerated Shooe of the Latine Translation, moued by the authority of Iohannes Picus of Mirandula, Notat. in Gen. as Lucas Brugensis witnesseth.

You are not to expect from me any examples of the manifold Barbarismes,Vide Whitak. de editione Scriptu­rarum Authenti­ca. cap. 10. the more then manifest Falsifi­cations, Additions, Detractions, Deprauations of that vulgar Latin. For truely, I might as easily vndertake to measure the back-side of Hell; nay, if Arithmeticke it selfe, which is the Art of numbring, were set to take a muster of them single by themselues, it would want Characters to decipher them. Others herein haue suc­cessefully laboured, and yee may fruitfully enter into those their labours. Onely let mee tell you, that none of the ancient Fathers before Gregory the first, were slauishly addicted to the vulgar Edition of the Bible. NotTertull. contr. Marcionem. Tertullian, notCypr. ad Qui­rinum. Cyprian, notArnobius com. in Psa. 67. et 106 Arnobius, not Hilar. in Mat. Hilarie, notAmbros. Com. in Luc. 8. Saint Ambrose, not SaintAug. tract in Ioan. 44. 61. in 1. Epist. Ioan. tract. 10. tract. 6. tract. 7. Austin, notLeo Fest. om. Sanct. Leo, notOptat. in Mat. 16. Luc. 18. Optatus, notFulgentius ad Thrasimund. l. 1. cap. 5. Fulgentius, notPrimasius in Galat. 3. Pri­masius, notProsp. de pro­miss. part. 3. Prosper. Yet neuerthelesse, with the Popes claw-backe Parasites, Hebrew, Greeke, and all interpre­tations of the more pure complexion, must bee holden for corrupt, rather then hisPope Sixtus vnder his Bull according to the Tridenrin Councill. Holinesse touched with any misprision, or suspicion of ouersight, in authorizing this nouell Edition of the Bible for authenticall. Thus they shamefully belie, adulterate, and, as I may say, de­flowre, not onely the Virgin-writings of particular Doctors, and generall Councils, as appeares by theirInder Expurg. Belgic. in Regul. Concil. Trident. Jndex Expurgatorius: but, (to their euerlasting ob­loquie, neuer to be buried in obliuion; to the perpetual blot and blemish of their cause) the thrice-sacred booke of God itselfe; to make those celestiall pages seeme vn­to their blear-eyed Proselytes, that they stand for them. Whereas shining in their natiue beauty, the false colors which they haue cast vpon them, wiped off, they are rather swords to wound, then shields to protect the [Page 22] heads of Doctrine defended by them. They are rather Canon-shot to batter, then Bulwarkes to better & for­tifie their tottering wals of superstition. They are ra­ther Mines to vndermine & throw downe, then pillars to support their ruinous Tower of Babylon. Away ther­fore with this Transgression, rather then Translation of the Bible, as one speakes of PopeClement the eight. Clements corruption, of Sixtus Quintus his Correction of the vulgar version. A Translation it is, fitter to be throwne into the bench-hole, or as the Spiders web to bee swept downe, and carried out, then hung vp in the Church, for any other either Armour or Ornament.

Obiect. You seeme againe to draw the vaile of Mo­ses ouer his face, for is it not lawfull that Translations should be prouided, as the vessels wherein Gods Di­uine and infallible Word may be preserued, and pre­sented to his people?

Answ. It is not onely lawfull, but likewise very Deut. 31.11, 12. & 7.19, 20. and 6.6, 7, 8, 9, Ier. 36.6, 7. necessary, that the holy Scriptures should bee transla­ted. For why should Christ command vs to [...]. [...] Io. 5.39 Search them, if they might not bee translated for our vnder­standing? They are giuen vs to be our [...]phes. 6.17. But the Pa­pists take away frō the Chri­stian Souldier his Sword Scr [...]m in est, and in stead thereof, put into his hand a wooddē dag­ger, Tradict. est. armour against the infernall and infestuous enemies of our saluation; and should they bee like1. Sam. 21.9. Goliaths sword, wrapt in a cloth behind the Ephod? What meant golden-mou­thedChrys. hom. 29. in Gen. h. 2. & 5 in Mat. ho. 9. ad Colos. & ho. 3. de Lazaro. vult po­pulum domi antà examinare locum illum qu [...]m ipse in Eccle [...]. tracta­turus esset. Chrysostom, so seriously, so sincerely, so frequent­ly, to call vpon his people to get them Bibles, to reade them, to examine that they heare by them, if Transla­tions were not permitted to them? What meant St.Ex quo factū est, vt Scriptura diuina, ab vna lingua prosecta, per varias lin­guas interpre­t [...]m, &c. Aug. de doctr. Christ. [...]. 2. c. 5. Austin to say, That the Scripture is spred farre and wide, by meanes of the diuers Languages, whereinto it is translated, if it was not thus to be made knowne to all Nations for their eternall good and saluation?

Obiect. I will not beleeue, that you can make it cleare out of ancient Records, that the Scriptures haue beene anciently translated. This sauours too strongly [Page 23] of hereticall prauity.

Answ. If you thinke me ouer-lauishly to ouer-lash in this assertion, I will report me to Saint Chrysostome and Theodoret, both which liued more then 1200. yeares since. TheChrys. hom. 1. in Ioh. scribit, Syros Indos, Persas, E­gypti [...]; Ethiopa [...], & alias innume­ras gentes, dog­mata diuina in suam linguam transtulisse, at{que} ita homines bar­baros philosopha­ri didicisse. former of these in his first Homilie vpon Iohn, mentioneth innumerable Translations, as the Persian, the Syrian, the Jndian, the Aethiopian, the Egyptian, with very many others. TheTheodo. de cu­ran. Grae, affect. l. 5. Hebraici ve­rò libri, &c: se­mel{que} vt dicam, in linguas omnes quibus ad hunc diem nationes v­tuntur. other of them auoucheth very generally, That the Bible was turned into all Languages vsed in the world, Armenian, Sur­matian, Scythian, and into all the other. Did notIosephus. Pto­lomaeus Philadelphus, that Noble Egyptian King, who builded that illustrious Library at Alexandria, cause the Law to be translated into Greeke, by those seuenty two Interpreters, three hundred yeeres before Christs salutiferous incarnation? He thus speakes in his Let­ters to Eleazer, of the Hebrew Bible vntranslated,Epiph. lib. de mens. & pond. [...]; What profit redounds vnto vs by a treasure concea­led, or a fountaine sealed vp? Socrat. histor. Eccles. l. 4. c. 33. vt Barbari disce­rent ac intellige­rent [...]. Socrates reports, that Vlphi­las, a certain Bishop of the Goths, translated the diuine Scriptures into the Language of the Goths, not long af­ter their conuersion to Christianity vnder Valens. St. Chrysostome translated the Scriptures for the Armenians, saithSixtus Senens. Biblioth. lib. 8. Sixtus Senensis. Hosius lib. de sacro vernaculè legendo. Dalmatica lingua sacros libros Hieronymum vertisse constat, saith Hosius: It is manifest that S. Hierome translated the Scriptures into the Sclauo­nian Language. Where note from the foule mouth of Hosius, otherwise breathing nothing but vnlimited blasphemies against the blessed Bible, that Jerom trans­ferd the Scriptures into his owne natiue Dialect; for Dal­matia, otherwise called Jlliria or Sclauonia, was Saint Ieromes Natiue Countrey.

The Rhemists themselues, those Arch-Panders of the Whore of Babylon, are forced to confesse, that more then three hundred yeares agoe, the Jtalians, who liue [Page 24] vnder the Popes owne nose, had the Bible translated; and the French-men aboue two hundred yeares since. To come neerer home, here in England many yeeres a­goLambert. Mart. apud Fox. Martyrolog. p. 1116. King Alured, the fourth Sonne of Ethelwholphus, translated the Psalter, a Copie whereof was found in Crowland Abbey, called Saint Guthlakes Psalter. Vene­rable Bede, our learned Countrey-man, who himselfeFox. Mart. p. 1115. Col. 2. translated Saint Iohns Gospell,Beda Eccles. hist. gent. Angl. lib. 1. cap. 1. sheweth that this English Nation hath anciently had the holy Scriptures in all the Languages thereof. As we went before ma­ny Countries in outward blessings, so wee see that the Lord would not suffer vs to come behinde them in in­ward benefits; nor shall our Goshen euer bee eclipsed with theChimaerijs ob­tecti tenebris. Pruden. Chimerian shades of Popish pitchy darke­nesse, maugre the meagre shapes of Chimerian iealousie, so long as that late Translation of the Bible, out of the Originall Languages, into the English tongue, by hs Maiesties speciall charge and charges, shall remaine a­mongst vs, as that Starre that conducted the wise-men to Christ, the wisdome of the Father. Of this giue me leaue to say with those most Reuerend & very worthy Translators thereof,Epist. Ded. That there are infinite arguments of his Maiesties right Christian and religious affection to­ward the Church of God; but none is more forcible to de­clare it to others, then the vehement and perpetuated desire of the accomplishing and publishing of that worke. Of which I may speake more truely then Posseuin of his vulgar,Posseuinus, Bibl. select. l. 2. cap. 10. It standeth as the hauen, whereunto we must betake our selues, from the waues of so many different Translati­ons. A glasse it is to the blind eyes of our English Ro­manists, if there be any glimpse of light vnput out in them. For as for their vulgar Latine, verily his eyes be very dim, that cannot see; his nose ful-stuft, that cannot smell; and his fingers notoriously numbe, that cannot feele & grope those forgeries, those falsifications farsed in it, they being so ocular, so vnsauory, so grosse & pal­pable.

Sect. 7.

THE Holy Scriptures are not ambiguous, and per­plexe in themselues, but of themselues perspicuous, Conclusion VII and sufficiently plaine, to explaine, and determine all points of Faith. The Iesuites, senting and censuring this conclusion, as ouer-rankly smelling of Luthera­nisme; and withall seeing it to giue a flat Bastonado, a deadly blow, to that common heresie of the now-Ro­man Church, making the matter of the Scriptures ob­scuritie, so dangerous, thus argue against it by way of Appeale.

Obiect. You cannot, without a manifest impeach­ment [Page 34] of your iudgement, but confesse, that the Scrip­ture is a very Chaos of obsuritie, so shadowed with the clouds of ambiguity, that they surpasse the shallow ca­pacitie of the vulgar people.

Answ. I can not but confesse, that the pernicious vncatholikeHosius lib. 3. de authoritate Eccles. & Script. contr. Brentiu. Eckius Enchirid. in loc. 4. censores Colonienses contr. Monhemium. Andrad. lib. 2. Orthod. explicat. Lindanus pa­nopl. lib. 3 cap 6. Stapleton. lib. 10. c. 2. Rhemenses, Annotat. in 2. Pet. 3.16. Catholickes of our dayes, hauing dipt their Pharisaicall and parasiticall tongues in Lethes in­fernall Lake, and tipt their pennes with the balefull and banefull poyson of theA Serpent killing with his breath, & fight. Plin. Nat. hist. lib. 8. c. 21. Basiliske, haue most lamen­tably, and miserably captiued & enthral'd their iudge­ment, no lesse virulently then violently censuring the Scripture as though it were altogether clouded and shrouded in obscuritie; as tho a perpetuall veile was euer layd ouer it. Whereas when wee vnderstand it not, the veile is not drawn ouer it but ouer our hearts, 2. Cor. 3.15. Ex hoc Testimo­nio Pauli, Luthe­rus rectissimè coll [...]git, obscuritatem scripturae prouimi [...], non ex rerum ipsarum d [...]fficultate, sed ex nostra caecitate. Vide Hieron. Comment. in Ezech. 44. See for the Scriptures perspicuitie, these ensuing Scriptures. Deut. 30.11. Psal. 19.9. Prouerb. 6 22. Mat. 5.14. 2. Pet. 1.19. 2. Cor. 4.3 Esa 29.11. with Reu 5. Ier. 31.34. Luk. 8.10. Iohn 10.27. 1. Cor. 2.16. 2. Cor. 3.15. It being as Dauid affirmes,Psal. 119.105. a Lan­terne to our feet; not a darke Lanterne, but a light vnto our paths, Psal. 119.105. which is not to bee vnder­stood onely of the preceps contained in the Scriptures, but of the whole Word of God, as S. Austin doth ex­pound it:Augustin. Concion. 23. in Psal. 119. Vide Ambros. Serm. 14. in Psal. 119. Quod ait lucerna pedibus verbum tuum, verbum est quod Scripturis omnibus sanctis continetur. The whole Word being as [...], 2. Pet. 1.19. St. Peter auerres, a light shining in a darke place, 2. Pet. 1.19. It being as Clemens Alexandrinus auoucheth, [...]. Clemens Alexander. Pro [...]rep­tic [...]. p. 25. Nullus est in verbo Cimmerius. [...], A common light [Page 35] that shineth to all. For as saith S. Austin, Augustinus tract. 35. in Ioan. The Scriptures are lighted vp to be our candle in this world, that we walke not in darkenesse. Yea, the Prophets and Apostles, saith St.Chrysost. Hom. 3. de Lazaro. Chrysostom, made their writings euident to all men, so that euery man, [...], of himselfe by reading them, might learne the things therein spoken. TheQui Apoca­lypsin Ioannis à pascha vs{que} ad Pentecosten, Mis­sarum tempore in Ecclesia non prae­dicauerit, excom­municationis sen­tentiam habebit. Concil. Toletan. 4. cap. 16. Toletan Councill deemed not the Scriptures to be so difficult, when they straitly enioyned the reading & preaching of the Apocalyps to the People: which booke is so inuolued in obscurity, that euen at this day some reformed Churches forbeare the very reading of the same.

Obiect. Why are you thus execrably tart and spleenfull against the poore Catholickes, especially seeing many amongst you, euen those that are more then most reli­gious, haue beene altogether deterd from imploying their time in reading the Scripture, by reason of the Scriptures obscurity?

Answ. True it is, (thrice-miserable the times in which we may say it is true) that many, by reason of the difficulty of the holy Scriptures, doe much neglect them, and (can I speake without brackish and brinie teares?) doe altogether giue ouer the study of them, crying with Salomons sluggard,Prou. 26.13. There is a Lyon in the way, there is a Lyon in the way. But the Lord hath re­serued many millions, that thus dare not steere away their Alcinoan dayes in this restlesse sea of wretched negligence. Tho withKing of Spaine and Naples. Alphonsus they are not so happy as to reade the Bible foureteene times ouer. Or with that worthy EmperourTheodosius 2. Theodosius, so wor­thy, as to write ouer the New Testament with their owne hands: yet with Cicilia, they carry alwayes the Gospell of Christ in their breasts, and thinke that day lost, wherein some time is not taken vp in study of the Scriptures. They are imbarqued for no short voyage, they know they must passe the Magellan straits. They [Page 36] are not ignorant, that the Lord will not be their Pilot, except the Word bee their Compasse; and therefore saile they in this Trades-increase, as Merchants-Royall for this gold of Ophir. Neither doth the difficulty of holy Writ so daunt and dismay them, that they should altogether slacke or abate their paines, but rather doth it whet their diligence, and enflame their desire to be­come men expert, and of ripe age, in these secret and hidden mystiries.

Obiect. But to omit the popularity of this opinion, many of your Ministers, and they of good note, which are counted to be pillars, as St.Gal. 2.9. Paul speakes of Iames, John and Cephas, euenMulta Scrip­turae loca obscura esse fatetur, mul­ta esse verborum & sententiarum inuol [...]ra: De Luthero, Whita­keri [...]. de S [...]ri [...]. perspicu [...]ate, [...]. they are heralds in blazing, and displaying the obscurity of the Scripture. Yea, eight of the Ancient Fathers are cited byBellarmi [...]e verbo Dei, lib. 3. cap. 1. Cardinall Bellarmine, and excited to shew the duskish obscuritie of the Scriptures; Namely,Haec Bellarmi­ne te [...]. on [...] o­mitti poss [...]nt, quia nec inf [...]in­gunt, nec atti [...] gi [...]t causam nostram; pugnat enim sine aduersario. Jrenaeus, lib. 2. cont. hae­res. cap. 47. Origen, hom. 12. in Exod. Ruffinus, lib. 11. cap. 9. Chrys. hom. 40. in Ioan. 5. Ambros. E­pist. 44. ad Constantium Episcopum. Hieronym. Epist. ad Paulinum. & pr [...]fat. Comment. suorum in Epist. ad E­ph [...]s. & Epist. ad Alga [...]iam quaest 8. Augustin. de doct. Christ. l. 2. c. 6. & Confes. l. 12. c. 14 & Epist. 3. ad Ʋolusian. & Epist. 119. cap. 21. Gregor. hom. 6. in Ezechiel.

Answ. They are so: yet if the eye of your reason be not dimm'd with the mist of passion, you may easily perceiue, that this doth not impaire their reputation, or lay their honour in the dust. For do but a litttle lend me your listening and attentiue eares, and I will plain­ly manifest vnto you the truth, touching the Scriptures perspicuitie and obscurity.

First, The Scriptures are difficult, but not all.

Secondly, The Scriptures are difficult, but not to all.

Thirdly, The Scriptures are difficult, but not al­waies.

Giue me leaue to runne ouer these points, and rather to point at them, then in any point to dwel vpon them.

1. The Scriptures areQuare Deus voluit multa esse in Scripturis ob­scura, consule Clem. Alexandri­num, Stromat. lib. 6. Augustin. de doctr. Christ. lib. 2. Cap. 6. Greg. hom. 6. in Ezechiel. difficult, but so, that euerie part of them is not inuolued in obscuritie; For, in the doctrinall Foundation of Faith and Manners, they are most plaine and easie.Augustin. E­pist. 3. ad Volu­sian. Vide Augustin. De Doct. Christ. lib. 2. cap 6. & 9 Hieron. de Eu­nucho, Epist. ad Paulin. Aug. de peccat. merit. & remiss. l. 2. c. 36. De vtilit. credēd. cap. 6. cont. Iuliā. Pelag. lib. 5. c. 1. Chrys. hom. 3. in 2. Thes. Prolog. in Epist. ad Rom. Iustin. Martyr, Dialog. cum Try­phone Iudaeo. S^t. Austin speakes like an he­reticall Caluinist, (as the Papists account Heresie:) Non tanta in Scripturis difficultate peruenitur ad ea, quae necessaria sunt saluti: Not with so great difficultie in the Scriptures, doe we attaine to those things which are neces­sarie to Saluation. And againe, Jn ijs quae a pertè in Scrip­turis posita sunt, inueniuntur ea omnia, quae fidem continent, mores{que} viuendi: The plaine and easie places of the Scrip­ture, containe all things necessary vnto Faith and Man­ners. Augustin. in Psal. 8. Inclinauit Scripturas Deus, ad Jnfantium & La­ctentium capacitatem, saith the same S^t. Austin: GOD hath fitted the Scriptures, to the capacitie of the meanest. I omitIrenaeus, lib. 3. c. 15. Hieronym. in Psal. 86. Am­bros. Epist. 7. in initio Epistolae. Fulgentius, Serm. de Confessoribus. Bernard. in serm. de verbis Libri Sapientiae, Iustum deduxit Dominus per viae rectas, &c. many pregnant Witnesses to proue the Scrip­tures perspicuitie. Yea, what dothBellarmin. de Verbo Dei, Lib. 1. Cap. 2. Bellarmins Scriptu­ris nihill notius meane, but that nothing is more mani­fest then the Scriptures? Behold and wonder, Bellar­mine is become an Hetero-doxe Lutheran! To him I might addeAndradius, Lib. 2. Orthod. explicat. Andradius, Catharinus Comment. in 2. Tim. 3. Catharinus, &Sixtus Se­nensis, Biblioth. Lib. 6. Annotat. 151. vt citatur à Whitaker. de Script. perspicuit. Cap. 4. Sixtus Senen­sis; but I hasten to our second Assertion.

2. The Scriptures bee obscure, not to all, but2. Cor. 4.3. to them that perish, and are naturall, meere1. Cor. 2.14. Animals. ExcellentlyEpiphan. in Anchor. Epiphanius: If a man bee not taught of God, all things to him are crooked, which yet are streight to such as haue attained, obtained vnderstan­ding.

[Page 38]3. The Scriptures be darke and difficult, but not al­waies. For the Lord doth more and more dispell, di­sperse & scatter the darkenes of the mindes of his Elect, by his holy Spirit.

Thus you see that the Scripture hath great difficul­tie ioyned with facilitie; fitly therefore resembled by S^t.Greg. in Epist. ad Lean­drum, quae habe­tur in fine operū Gregorij. Mare est Scrip­tura diuina, ha­bens in se sensus profundos— Diuersa sunt Scripturarū flu­enta. Habes quod primum bibas, habes quod secū­dum, habes quod postremum. Am­bros. Epist. 44. ad Constantium Episcopum. Gregorie to the Maine Ocean, in which the Lambe may wade, and the Elephant may swim. For the Wri­ters of holy Scriptures, are in some things like Angels descending to the simplicitie of the meanest; and in o­ther things as Angels transcending the sublimitie of the Learned'st.

Oh then,Reu. 2.7. let him that hath an eare, heare what the Spirit saith vnto the Churches, Joh. 5.39. [...]: Search the Scriptures. There be three things which moue attention: The Author, if hee bee iudicious; the Matter, if it be mellifluous; the Manner, if it be com­pendious. All these three Graces ioyntly meete in this passage of Scripture, and all in so effectuall a manner, that any one of them, (I can truely say,) may challenge; all of them, (I dare boldly say,) doe deserue, an atten­tiue reuerence, a reuerent attention, and a religious execution. For although Truth nakedly and simply set foorth, doth of it selfe deserue allowance, and bind de­pencies vnto it; yet, is it of most force to inuade mens iudgements, and winne their liking approbation, when it comes armed in the Authoritie of so authenticall an Author, as is the Author and Finisher of our Faith, CHRIST IESVS himselfe.

God had witnessed of Christ in Iordan, Mat. 3.17. This is my beloued Sonne. God witnessed of Christ in the Mount at his Transfiguration, Mat. 17.5. This is my beloued Sonne, heare him. But the Iewes heard not this Voice in the Mount, and neglected that voice in Iordā, therefore here Christ sends them to the Scriptures, Search the Scriptures, for they witnesse of mee.

They witnesse of mee by Prophets, they witnesse of me by Sacraments, they witnesse of mee by Ceremonies, therefore Search them. My Father sent me, Verse 37. by my In­carnation. My Father witnesseth of me, by internall in­spiration: but ye haue not heard his voyce by mentall re­uelation, nor haue yee seene his shape by any manifest re­presentation; therefore Search the Scriptures.

Nor doth Christ here send them ad lectionem simpli­cem, sed ad scrutationem acquisitam, saith St. Chrysostom. Chrysost hom. 40. For nothing superfluous or superuacaneous is layd vp in the Arke of the Scriptures. Not Inscriptions, saith Chrysostome; not iterations of Scripture, say Wee; not repletiue particles, are to bee passed ouer without a re­gistring eye. Jf thou se [...]kest wisedome as siluer, & searchest for her as for treasures, then shalt thou find the knowledge of GOD, Proerb. 2.Pro. 2.4.5. It is with Diuine knowledge as with Gold, which lyeth not vpon the face and superfi­cies of the earth, but is embosomed in her inward bowels. The richer any minerall is, the more industrious hath nature beene to lay it vp in the deepest vaines: and the higher any mysterie is, not the nigher, but the more re­mote is it From our shallow apprehensions, therefore [Search the Scriptures.

There is great difference betwixt Diuine and hu­mane Writtings: Of the first the more we drinke, the more we may; the deeper the sweeter. But of the se­cond, to sip it is sufficient: Gustata magis quàm potata inuant: Wee may sooner surfet, then satiate ourselues of these.

In this age of vanity, wherein prophane Pamphlets are as dainty nouelties, as Apes and Peacockes in the dayes of Salomon, what can better beseeme Christians, then to read the Scriptures? Euill bookes, like insidia­ting Iael, allure vs with the blandishments of their stile, (blancht-ouer with the title of eloquence,) till they haue destroyed vs, till there remaines not one sparke of true [Page 40] godlinesse vnslaine within vs. They are Iudas-like Ioabs they kisse & kil. whose eares cā now but tingle, or whose heart but tremble, to see men so bewitched with soule-seducing error, as to preferre these stinking and stygian Lakes of leuitie, before those siluer-sliding streames, that issue from vnder the threshold of the Temple.Ezek. 47.1. O monstrous hel-hounds, wee may iustly wonder at Gods maruailous patience, that hee doth not throw downe balls of Wilde-fire from heauen, to consume and burne you vp. Bacchus and Priapus, were saints, in compari­son of so vile and seruile Monsters. A man were as good gripe a toade, and handle a snake, as meddle with these venemous and poysonous Pasquils; as sullie and soyle our Virgin-soules with these triuiall and triobular, these fabulous and friuolous Amorettos. The quill of the Porcupine is not so perillous, as the pestiferous and per­nicious penne of the loose and irreligious Rimer. Yet we like little Children are better pleased with the glit­tering tinsell of a wanton poet, then with the rich at­tire of the sacred Scriptures. Happely these Balaams see not such Angelicall lustre in holy Writ, as in the vnholy writings of their so much magnified Magnificos. As tho some drosse will not glister more then the purest gold? Christs Spouse, like a good Matron, seekes to concile loue onely by a graue and gracefull modestie: but these Curtizans by impudent demeanour.Act. 19.15. The natiue beautie of the Scriptures, scornes the vnnaturall & sophisticated drugs of these bewitching Jezabels. Men paint not Mar­ble walls, but old rags.

For Gods sake therefore, and for our owne soules sake, let vs be wiser. Let vs bring these cursed & curious Bookes, and burne them as a whole burnt offering, and offer them as incense, to appease our incensed God.

But let vs neuer cease, to turne-ouer the venerable Volumes of Authenticke Writ. So exact and exquisit a Search requires an eminent and farre-excelling subiect, [Page 41] therefore Search the Scriptures. Goe to no other field to gather this golden sheafe, neither goe from hence, but abide here for euer, as Boaz sayd to Ruth, Ruth 2.Ruth 2.8. Let vs in our beds by night, seeke Christ in the Scriptures, with the Spouse in the Canticles, Cant. 3.Cant. 3.1. with the thrice-noble Bereans, let vs dayly Search the Scriptures, Act. 17.11. Christ sought vs when we were lost;Ephes. 4.9. hee descended from the highest heauens, to the lowest parts of the earth to search for vs, and shall not wee for him, for his sake, Search the Scriptures? Say not in thine heart, Who shall ascend into heauen? Rom. 10.6, 7, 8. (that is to bring Christ from aboue:) or Who shall descend into the deepe? (that is to bring Christ from the dead.) For what saith Mo­ses? The word is neere thee, euen in thy mouth, and in thine heart. This is the word of [...]aith which we Preach, Deut. 30.14. this is the word of faith which yee must search: Therefore Search the Scriptures.

Wee haue many Scrutinies. The voluptuous man searcheth for pleasures, the auaricious for treasures, the malicious for reuenge, the ambitious for renowne. The Scholar searcheth for preferment, the Merchant for the gold of Ophir, the Souldier for victory, the Lawyer for a Fee, the Tradesman for trusty customers, the Farmer for a gainefull seate; but who is but halfe so diligent, in searching the Scriptures, to find out Christ? All these Searchers are like Saul, who lost himselfe in seeking his Fathers Asses. Like Israel in Egypt, disperst to picke strawes; and like those Sonnes of the Prophets, that sought but found not, 2. King. 2.17.

But let vs make the sacred Scripture the select obiect of our Search; search it with delight, search it with di­ligence. If a Poeme delight vs, how are wee rauisht with it? we will read a riming Rhapsodie againe and againe. What Sonne loues not frequently to reade his Fathers Testament, wherein large Legacies are be­queath'd vnto him? and shall not wee so loue the Law [Page 42] of our Lord, as to meditate in it day and night, with Da­uid? Psal. 119.97. Christ himselfe hath honored Rea­ding with his owne example, Luk. 4.16. Hee came to Nazareth, and as his custome was, stood vp to reade the Scriptures. See here the Princes patterne the Preachers platforme, the Lay-mans Lesson: a Schoole-master to teach vs al to reade, behold Christ Reading.

Sabellicus. Sabellicus reporteth, that the Virgin Mary diuided the day-time in this manner. In the morning for the space of three houres, she gaue herselfe wholly to deuotion. From thence till mid-day shee wrought. After dinner she neuer fail'd to reade the holy Scripture. With vn­happy Foelix, Act. 24.25. shee posted not this dutie off vntill a con­uenient time, which neuer came againe. Nor with A­hashuerosh, Ester 6.1. did she reade these Records in the night, to steale herselfe asleepe, but shee stinted herselfe vnto a dayly taske.

It is reported of Chrisippus, that he was so Bookish, that hee had perished with hunger, had not his Mayd Melissa thrust meat into his mouth. Demosthenes was so diligent at his Deske, that hee much murmured and repined, that the Smith should be earlier at his Anuill or Stithy, then he at his Bookes and Studdy. Humane lear­ning did beare so high rule in these mens thoughts, that it animated them to any tedious onset: and shall wee be dismayd and discouraged, by any forged and fayned difficulties, from being studious in this Diuine litera­ture?

Now then (good Christians) for the conclusion of all, blesse the Almightie, for these blessed dayes, wherein (vnder our dread Soueraigne) wee enioy the Gospell of Peace, and the Peace of the Gospell. I tell you, that many Prophets and Princes haue desired to see the things which your eyes behold, but could not. How long was this our Iland, and that not long since, another Aegypt, which diuers hundred yeares, could not bee cured of [Page 43] her papall blindnes, of her grosse and palpable darknes? How did those Aegyptians storme, when Moses and Aaron, Crumwell and Cranmer came, to deliuer Gods Is­rael, from thatAcheron is of Poets taken for the riuer of Hell, but is indeed a riuer in Italy, so enuironed with Hills, that the Sunne shines not on it, but only in the midst of day. Acheronticall ignorance? How did they rage at Tindals Translation? some affirming, that it would make the People Hereticks: others, that it would cause them to rebell. Deare Christians, let vs not againe in our wishes, apostatize to so foule a religion, preferring the Leckes & Onions of this odious Egypt, before the food of Angels, this Manna of written Verities. Let not our defection be the vgly fruite of so cleere Scriptures, of so clement Scepters, as haue gouerned vs in the incompara­ble succession of two such religious Soueraignes. Who can but blush and bleed, to see Christian soules so grossely cheated, with the guilded slips of sly, and erro­neous superstition? Let me therefore adiure you by the glorious Name of IESVS, as you tender the safety of your soules, in any wise beware of corner-creeping Ie­suits. Listen to the Songs of Sion, not to the Siren-songs of seducing Seminaries. Be not inchanted with their Charmes, but stoppe your cares at their venemous insi­nuations. Be not enamoured on them for their faire lookes, remembring, the Scorpion hath an amiable face, but carries in his tayle a poysonous sting. Be not moued with their counterfet commiseration towards you, though endeered with teares, remembring, the Crocodile can weepe, not to preuent, but to procure death. Be not angled with their sugred promises, nor angred with their swelling menaces, the one be as idle as the other addle. Their often calculated, but hitherto (and I pray God e­uer to be) adiourned golden day, hath not yet dawn'd vpon them. And thou most mightie Jehouah, thou Lord of Hosts, still scatter our cruell enemies that delight in blood. Infatuate their Counsels, and enfeeble their for­ces still more and more. Be also a Tower of defence to [Page 44] those thy seruants, that now suffer persecution, for the profession of thy true Religion: Conuert or confound their furious opposits; and in thine owne time, and by thine owne meanes, giue them a comfortable de­liuerance out of all their distresses, turning thy fury from them vpon their foes, fitting and preparing vs for harder times. Hearken to the cry of the blood of thy Saints that is now shed in defence of thy truth, and let euery drop thereof sound more shrilly in thine eares, then did the blood of Abel, to pull downe vengeance vpon the heads of those that hate the distressed, the despised and dispersed of Israel. Heare, oh heare vs praying for thy Church militant: helpe, oh helpe thy contemned Church,Iude verse 3. earnestly contending for the mainte­nance of the Faith. For thy Churches sake, for Religions sake, for thy Honors sake, for thy Sons sake heare vs. To whom with thee O Father, and the Holy Spirit, bee a­scribed and rendred, all honor and glory, all power and praise, all dignitie and dominion, now and for euer­more; Amen. Amen.

Ternae & aeternae Trinitati, ascribatur honor omnis, gloria, dignitas{que} in saecula saeculorum.