of Christ by the Euangelists and Apostles as by his Pen-men or Notaries How is the Scripture diuided in respect of that authority it hath in prouing So it is diuided into the bookes which are Canonicall and those which are not Canonicall but Apocryphall Which doe you call the Canonicall Books Syst Theol. pag. 169. item p. 173. Hi constituūt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Those which are of vndoubted authority in prouing the Articles of Faith or which are the Square and Rule of our faith for Canonicall is deriued from Canon which signifieth as much as a Rule or Square Of what sort are the Canonicall books Of two sortes either of the Old or of the New Testament Which Books of the Old Testament are Canonicall The Canonicall Scripture of the old Testament is diuided into foure rancks Syst The. pag. 182. the first containeth the fiue Bookes of Moses the second those Bookes which are called Historicall as these Joshua Iudges Ruth the two Bookes of Samuel the two Bookes of Kings the two Bookes of the Chronicles the Bookes of Esdras Nehemiah Ester The third Bookes which are written in verse which are called Poeticall as these Job the Psalmes of Dauid the Prouerbs of Salomon Ecclesiastes and the Song of Songs the fourth comprehendeth the Prophets which are either greater Prophets in number foure or lesser to wit twelue Which Bookes of the New Testament are Canonicall The Canonicall Scripture of the New Testament is diuided into the History of the Euangelists the Acts of the Apostles the Apostles Epistles and the Prophecy or Reuelation of John Which are called Apocriphall or not Canonicall Syst Theol. pag. 190. Which are not of infallible truth and authority in prouing the Articles of faith and consequently which are not the Rule and Square of our beliefe but containe precepts of life and historicall instructions Which are those Apocryphall Bookes Among the Bookes of the Old Testament as wee haue before said there are some found not to bee Canonicall such as the Booke of Tobias Iudith Wisedome which falsly is ascribed to Salomon Ecclesiasticus or Syracides the third and fourth bookes of Esdras all the Bookes of the Maccabees Baruch with Ieremy his Epistle the Prayer of Manasses the fragments of Ester the additions to Daniel as is the Song of the three Children the Historie of Susanna the Historie of Bell and the Dragon None of all these Bookes are to be found in the Hebrew tongue in which Language onely God would haue the Bookes of the Old Testament to bee written neither were they written by the Prophets or any person immediately called of God Neither doth Christ the Euangelists or the Apostles cite them at any time and to conclude there bee many vntruths in them Wherefore when the Papists vrge any thinge out of these Bookes against vs wee must answer that those Bookes containe not the infallible Word of God and consequently that they haue no firme force or validity in prouing How is the Scripture diuided in respect of the matter it handleth Into the Law and the Gospell for that part of Gods Word is called the Law wherein wee are taught what we ought to doe but the Gospell is that part of Gods Word wherein we are taught what we ought to beleeue and consequently wherein wee haue the remission of our sins promised vs by faith in Christ I haue heard sufficiently touching the diuision of the Word of God J pray you also instruct mee in the proprieties of it That will I willingly doe so I first admonish you that hereafter wee shall alwaies take the holy Scripture for the Canonicall Bookes onely and not at all for the Apocryphall VVhat is the first proprietie of the holy Scripture The first propriety is that it deriues all its authority from God alone Syst Theol. pag. 171. not from the assembly of godly men which is called the Church How proue you this I proue it by these reasons first the testimony of God hath not any authority from men The Scripture is the testimony of God alone Ergo. It hath none authority from men yea the most holy men that bee and consequently not from the Church which is nothing else but a company of godly and sanctified men The force and pith of the argument you shall finde 1 Ioh. 5.9 If wee receiue the witnes of men the testymonie of God certainely is greater Secondly that must needs be before the Scripture in naturall order of which the authority of the Scripture dependeth But the Church is not before the Word of God Ergo. The Maior proposition is euident because that which dependeth of another must needs come after that on which it dependeth The Minor is thus prooued That which is gathered gouerned regenerated by the Word or by the Scripture that is in order after the Scripture But the Church Ergo. The Maior is plaine the Minor is prooued by 1 Pet. 1.23 Wee are regenerated and borne anew by the word of God Iames 1.18 He hath begotten vs by the word of truth Ioh. 17.20 Which by their word shall beleeue in me Thirdly the foundation of any building depends not on the roofe or vpper roomes which are built vpon the foundation but contrarily those same vpper roomes and the roofe depend vpon the foundation but the Word of God is the foundation Ergo. The Maior is plaine in it selfe The Minor is confirmed by that Ephes 2.20 You are built vpon the foundation of the Profits and Apostles Obict The Papists obiect to vs that place 1 Tim. 3.15 Where the Church is said to be the pillar and ground of truth Whereto we answer Answ that this argument is sophisticall or a fallacie commonly called a Dicto secundum quid a dictum simpliciter For the Church is not called the piller and ground of truth in regard of it selfe but in regard of Christ the head who is that corner stone And further it is so called in regard it is the keeper of the Scripture Syst Theol pag. 181. forsomuch as God hath made the Church onely to haue to doe with the treasurie of his Word and in the Church as on the piller and doore of his house or pallace he hangeth those holy Tables which euery man must go thither to read No otherwise then the Magistrate hangeth vp on pillars and gates of his Court Tables containing in them his Lawes and Decrees to the end that his Subiects may there reade them as in a publike place Lastly the Church is called the Pillar of Truth in this respect because that God vseth the testimony of the Church as his instrument and meanes for the proposing teaching and expounding of the holy Scriptures vnto men for the Ministers of the Church are the conseruers of truth and the interpreters of the Scriptures yet not so as if the authority of the Scripture did depend on them but because God vseth them as his seruants and Ministers to propound and to beate into the memories of
men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his Subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of Learning yet hereupon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authority of the Vniuersity Besides this must aâ—so be obserued that whatsoeuer the Papists say tovching the authority of her Church aboue the Scripture doth nothing at all profit them but that they manifestly beg the point in question whilest they thus argue The Church hath authority aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly proued yet they are neuer able to prooue their Minor as shall bee showne anone more distinctly VVhat is the second propriety of the word of God or the holy Scripture Syst Theol. pag. 176. That it bee intire perfect and sufficient to saluation which is prooued by that Ioâ— 20.30 Many other signâ— did Jesus which are not writteâ— in this Booke but these thinges are written that you may beleeue that Jesus is the Christ that Son of God that you beleeuing might haue life by his name Out of which place â— thus reason That which is sâ— written that by it wee may beleeue in Christ Iesus and sâ— obtaine eternall life that 〈◊〉 say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might beleeue in the Sonne of God and get eternall life Ergo. Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith to eternall life which must diligently bee noted against the errour of the Papists which say there are two words of God Quod non legi vsurpare non debeo Amb. Non sum alioruÌ„ sermonum discipulus nisi coelestium Origen the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth Session thus speaketh Whosoeuer doth not with like affection of mind reuerence the Traditions of the Church as hee doth the holy Scriptures let him bee accursed But against those Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Chuâ—ch either agree with the holy writ or they dissent from it If they be coâ—sonant to it then they say the selfe same thing thâ— Scripture saith and so theâ— are Scripture for that oughâ— not in all reason to be done bâ— mâ—â— which may bee performed by fewer Or they dissenâ— from the Scripture as all thâ— Traditions of the Popes as namely that Tradition wherby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fill vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2 Tim. 3.16 The whole Scripture is giuen by inspiration from God and is profitable to teach to reprooue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an intire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrine Adoro plenitudinem ScripturaruÌ„ Tertul. for reproofe for correction and instruction that is full compleate for there is none that can shew any thing besides whereunto the Scripture should bee profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but thâ— Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third propriety of the holy Scripture That in the Articles of faith Syst Theol. pag. 199. which are necessary to saluation it bee plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom 〈◊〉 ought to bee a light for theâ— saluatioÌ„ according vnto thâ— 2 Cor. 4.3 If our Gospell be hid it is hid to them which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which doe not perish as Peter saith 2 Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal 19.7.8 The word of God is cleare Psal 119.105 The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principall guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh. 14.26 The Aduocate which is the holy Ghost he shall teach you all things 1 Ioh. 2.27 That annointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 When that spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201. page of my Systeme of Diuinitie If then any shall demand Syst Theol. pag. 201. who hath the authority to interpret the Scripture if the Pope of Rome be he I answer that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God and of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authority to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because he knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therefore will he wrest and stretch the scriptures at his owne pleasure Touching which poynt I would haue you note the words of a certaine Apostate from the faith Casper Schoppius Papist who is now at Rome with the Pope hee in that Epistle he wrot touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The
lost when this Kingdome shakt off his tyrannicall yoake and therefore for regaining hereof Reu. 16.13 hee blowes ouer whole Iesuites like Apricocks heretofore here and there one succored in a great Mans house now you may haue them in euery Countrie village I. D so that wee may say I feare me of them as Rob. Grosthead a good B. of Linâ— in Hen. 3. dayes said of the Popes Legats So many disguised daily come into the Realme that the very names of them recited wold be tedious for any man to heare Fox Mar. p. mihi 326. swarmes of these Locusts into England where sitting theeuishly in blind corners of our streets they entrap the simple folke and lurking in their secret dens of darknesse they ensnare the poore and wauering minded making them being once caught in their grin Mat 21 15 two times more the Chidren of darknesse then they themselues are Which indeed how can it otherwise fall out sithence their doctrine and their doings bee both of darknesse The Doctrine of the Papists a doctrine of darknes Their doctrine as it is a hotchpotch of beggerly rudiments like a beggers cloake full of patches some of Iudaisme some of Turcisme some of Paganisme some of Pelagianisme and in some what is it else but a Vt quicquid passim in variis regionib est sordiuÌ„ tandeÌ„ per diuer so flumina in mare vnum deportatur it a quicquid blasphemia ruÌ„ in variis ac diuersissimis sectis reperitur totuÌ„ id confluxit in RomanaÌ„ colluuiem Tilleman Hesbus compound of errours so in nothing more does it bewray it selfe to be raked out of the pit of darknesse then that it will not abide the light of Gods Word to bee tryed by For what 2 Cor. 6.14 Communion hath darkenesse with light are not these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heereupon well knowing what would betide them Iuel Apolog pag 116. The ReligioÌ„ of Papistrie is like a Curtaine made to keepe out the light B.R. if the Gospell should cleerely shine forth in al mens hearts they muffle the vnderstanding of the simple people giuing them to wit that all is Oracles that they speak not giuing them once leaue or leasure yea which is more interdicting them to search the holy Scriptures with the Act. 17.11 Noblemen of Beraea and to see whether those thinges bee so as they speake them Let our late worthies who haue descried the imposture of the Church of Rome let them speake in this case and heare their verdict Nos luci fidimus saith blessed Apolog. ecclesiae Anglic pag. 147. Iewell isti tenebris Wee trust and desire to bee tried by the light of Gods Word they put their confidence in darkenesse Vt latro crucem ita isti horrent verbuÌ„ Dei Iuel wherupon it is that a thiefe stands not in more feare of the Gallowes then they doe of the Scriptures We labour to plant knowledge in all saith the reuerend and my much honoured My Lord of Chichester in his Preface to his Booke entituled Directions to know the true Church Lord of Chichester and are desirous that euery man may know the things needfull for his saluation they labour to hold all in ignorance their hope is not in the goodnesse of their cause for they see the ruines of Babylon falling eueryday onely their care is to blind you and keepe you Ignorant Jf the light of knowledge might freely shine to the world Popery would soone bee ashamed of it selfe saith D D. Halls Que vadis p. 3â— 1. Edâ—â— another worthy in our Church And not to bee infinite in this kinde M. Anton. de Dominis who was once welcommed by vs from the Tents of Antichrist and is ours still if couetousnesse the roote of euill and hypocrisie the colour of good hath not put out both his eies confesseth in that little book wherein he expresseth the reason of his departure out of the Ch. of Rome the Prodromus to his larger and more fruitfull labours that this closing vp of the Scripture from the people gaue him occasion to suspect their Religion and to feare his estate and to thinke on conuersion freely professing there in these tearmes Scripturae summa apud nos ignoratio M. Anton. de dominis Archiep. Spalat that there is nothing whereof the Papists are more ignorant then of the Scriptures Nay a certaine Bishop of Italy was not ashamed to tell Claudius Espencaeus Master Sheldon ex Claud. Espenc Coment in cap 1 Epist ad Titum a famous Pontifician that the learned men of Italy it selfe were afraid to study the holy Scriptures least thereby they should become Heretiques and that therefore they employed themselues in commenting vpon the Popes Law bookes Decrees and the Decretalls the which Booke though full of lies contradictions impertinences yet because it is the Popes booke it must bee respected whilest the holy Scripture lieth as it were in the streets neglected And therefore to barre their â—educed followers vtterly from this godly exercise of reading they beare them in hand that to reade the Scripture is very perillous Quia experimento manifestuÌ„ est si sacra Biblia vulgari lingua passim sine Discrimine permittantur plus inde ob hominum temeritatèm ditrimenti quam vtilitatis oriri idcirco c. Index lib. prohibit confect a deput Concilii Trident. reg 4. Quid quod populus non solum caperet fructum ex Scripturis sed etiam caperet detrimentum acciperet enim facillime occasionem errandi tum in doctrina fidei tum in praeceptis vitae morum Bellarmin Lib. 1. de verbo Dei cap. 15. see DD. Hakewells Answer Likewise to D D. Car. second letter Pag 11. and the cause of erring from the faith Sed execratione ac detestatione dignior est ista vox quam responsione Hiper de quotid â—lectione S. Script lib. 1. pag. 175. Wicked impostores as if God our heauenly Father who hath made his Will and Testament and hath reuealed it by writing vnto vs his Children would not haue it Vehementer ab istis disseÌ„tio qui nolint ab idiotis legi diuinas literas in vulgi linguam transfusas fiue quasi Christus taÌ„ inuoluta docuerit vt vix â pauculis theologis possint intelligi siue quasi religionis Christanae prasidium in hec situm fit sinesciatur c. Erasm in Paracles ad Christian philosophiae studiuâ— read and vnderstood bâ— vs Blasphemous wrethes â— if God who can neither bâ— deceiued nor deceiue caâ— sing his holy Will to be peâ—ned both as touching hâ— owne Worship and also â— touching the meanes of maâ— Saluation and that so poweâ—fully and yet plainely witâ— all that hee should seeke herâ— by to Neque adeo 〈◊〉 humanus suit Deus vt voluerit huius rei ignorâ— tione per omnes aetates homines torqueri cum 〈◊〉 que vllum in Sacris Scripturis passus est esse locuâ— quem si accuraté pensitemus interpretari non posâ—mus Aug. Steuchius in Genes cap. 2. entrap
not our priuate troubles and afflictions For these bee the conditions of an Aduocate or Mediatour first that our Mediatour bee nominated and commended vnto vs vpon good and sufficient warrant of Gods Word Secondly that that same intercessour be perfectly righteous and holy Thirdly that hee also know the groanings and afflictions of him for whom hee meanes to mediate none of all which agreeth vnto the Saints For the Saints are neither appointed vnto vs by God to be our intercessours neither haue we any command in holy Scripture that we are to make the Saints Mediatours for vs or to call on them Nay rather quite contrary precepts hereunto which wee haue before cited Againe wee finde not through the whole volume of of Gods booke any one example of any Saint that hath prayed vnto a Saint and entreated him to play the Mediatour for him Neither does the second condition agree to them for that they are not altogether pure before God that they may mediate for others but they themselues rather haue need of a Mediatour as it is said Iob 15.15 Yea in his Saints bee found vncleannesse Thirdly the Saints are ignorāt of our afflictiōs affections how can they therfore interceed for vs if they wot not what we aske for God alone challengeth this priuiledge to himselfe to be the searcher of the heart and the discouerer of the thoughts and groanings of men Yea but say the Papists the Saints as the friends of God haue all our groanings and prayers disclosed vnto them in the glasse of the Trinitie Note Si quando homines exorare oportet ianitorib prius occurrere oportet c. In Deo nihil tale ad quem confugies ad Abrahamum non te audiet Ille solus precandus exorandus qui scriptam in te damnationem delere potest incendium restinguere Chrysostom Whereto I answer first that if the Saints come to the knowledge of our groanings by God what need is there that first wee should call on the Saints and to what end is it to haue any such Mediators with God sithence he to whom they mediate knoweth better what is wanting to vs then the Mediators themselues For it should seeme to bee a preposterous course to vse any intercessour vnto a King if the King knew the party for whome the Mediatour would interceede Solent tamen pudorē passi miser◠vti excusatione per istos posse iri ad Deū sicut per comites peruenitur ad regē age nunquid tam demōs c. Vide Amb. in 1 ca. epist ad Rom. better then the Mediatour himselfe And how absurde should it be if the intercessour should say Tell me I pray you O my King what this felloW askes for whom I am to mediate Secondly I say that the Scripture hath broken that prospectiue glasse all to shiuers Esay 63.15.16 Heare from heauen thy holy dwelling place for thou art our Father Abraham heareth vs not and Israel is ignorant of vs but thou art our Father thy name is from euerlasting Where it is plainely affirmed that Abraham and Israel which long agoe were dead and whose soules rested with God in the Heauens did not in any glasse behold and know the groanings and afflictions of the Church militant on earth And indeed that the Saints departed are not priuie to our affaires done vpon the earth nor know any thing in specialtie what happeneth among the liuing that place in the second of Kings Cha 22.20 witnesseth where God saith vnto Iosiah a most religious holy King I will gather thee vnto thy Fathers that thine eyes may not see all the euills which I will bring vpon this place Esay 57.1 The iust and the righteous are taken away from the sight of the euill that in his yeares hee may not behold the calamities which are to be sent vpon the Land for wretched impiety Ec. 9 4 the dead know nothing any more to wit of those things which are done vpon the earth Hence therefore is it rightly inferred that the Saints cannot bee Mediators And indeed wee haue no neede of them to be our intercessours first because God knoweth our afflictions better then they yea better then the Angels secondly because God is more merciful then any Saint and more desirous that wee should liue then any Saint can be Ideo ad regem per tribunos aut comites itur quia homo vtique est rex nescit quib debeat rempub credere Ad Deum autem quē vtique nihil latet c. Vid Am. vbi supra in 1. cap ad Rom. Now that we doe vse the intercession of some Noble man or great man vnto Kings which is their most plausible argument it is for the great defect and weakenesse that is in man for that Princes are not acquainted with all mens grieuances secondly because Princes are more affected vnto one man then vnto another but no such respect of persons is there with God as it is said Acts 10.34 the Papists bring vs in a distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration and say that the one to wit Seruice is due to Saints the other that is Adoration is due to God Against which distinction Calu. Instit l. 1. cap. 12. §. 2. you may reade a most cleare disputation in the exposition of Vrsins Catechisme pag. 739. where it is proued by holy Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the one and the other agrees vnto God and neither of them both vnto Saints Only this one thing I will not let passe that the Papists themselues breake downe the pale of their owne distinction which I proue by this reason All those thinges which Dauid in the Psalmes giues vnto God hee giues them all by the way of adoration but all those very things which Dauid giues vnto God are attributed vnto the Virgin Mary in Bonauentures Psalter Ergo. The other errour of the Papists is about the worshipping of Images and so also of that worship which they make vnto the Reliques of the Saints And first of all the Papists hold that those prayers which are made in or at certaine set Chappels and Churches and before the Images of the Saints are of greater efficacie and greater worth then those which are in other places powred forth before God quite against the holy Word of God Ioh. 4.21.23 The time shall come when the true worshippers shall neither be at Jerusalem nor in this mountaine but in spirit and truth worship the Father Matt. 6.6 Christ bids vs go into our chāber and there the doores being shut to powre out our prayers 1. Tim. 2.8 The Apostle willeth men to pray in euery place lifting vp pure hands Now against reliques and Images let that place bee well obserued Esay 42.8 My glory wil I not giue vnto another nor mine honor vnto the grauen Images Calv. Insti l. 1. c. 11. §. 9 But we
world which his right hand hath not before determined either to doe as in all good things or suffer to be done as in all sinfull actions as S. Austin very fully and learnedly proueth in his Enchiridion to Laurentius Conclus It was Themistocles his commendation in Thucydides that hee could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex tempore and on a sudden speake to any point and counsell alwayes for the best For my selfe I must confesse I am none of those ready wits yet thus much I haue beene bold out of some former acquaintance with this point of doctrine to write raptim on a sudden to this question for your satisfaction which I trust also will bee sufficient to perswade any ingenuous man that is only tainted with Popery and not branded with the marke of the Beast for there is no hope of such to think and conceiue wel of the truth of our doctrine If I had had my tooles about mee I should haue made it a more perfect worke but you know I am far from my bookes Such as it is it is yours and I am yours to vse in all Christian offices T.V. Aug. de lib. arbit l. 2. c. 20. Tu tantùm pietatem inconcussam tene vt nullum existimes tibi bonum vel sentienti vel intelligenti vel quoquo modo cogitanti occurrere posse quod non sit ex Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or The Heads of a plaine and profitable method of Teaching shadowed and pointed at WHereas there bee now in vse two wayes of deliuering the precepts of any Art according to the doctrine of Plato the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a longer the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shorter way in the setting downe of these few rules following I haue made choice of the later because I am sure I haue only to deale with intelligent men or schollers to whom as the old saying runs Verbum sat one word is as good as a thousand I. Preloquution if the matter require vnder which Coherence auoid affectation I meane not only an affectation of big words and phrases but also of a farre fetcht entrance into the Text as hee that in euery Sermon he made whatsoeuer the Text was would bee sure to begin alwayes at the beginning of the world II. Partition into as few parts as you can Auoid curiositio As for example if I were to handle those wordes of Christ Weepe not for mee but weepe for your selues I would not diuide them thus The parts are sixe I. Weepe II. Weepe not III. Weepe not but weepe IV. Weepe not for mee V. Weepe for your selues VI. Weepe not for mee but for your selues for feare I should seeme rather to play with the Text then to diuide the word aright III. Interpretation if terms or words bee ambiguous Auoid needlesse criticismes as if I were to open the name of Paul I should say it came from Pi in Hebrew which signifies â—s and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek that is tibia Master Selden hath intermixed many needlesse Criticismes in the History of Tithes obserued and exploded by diuers Worthies so that I shall not need to say any thing but onely pray for him that the pride of his heart in worm-eaten learning and his malice against the Ministers of the Gospel which he hath discouered by thâ—â— Booke though couertly and aliud agens may bee forgiuen him and that the sin of many close-fisted sacrilegious Patrons which detaine the Churches * Of the point before the famous History saw the light DD. Carleton now L. Bishop of Chichester Tithes proued due to the Ministers of the Gospel by diuine right Sir Hen Spelman De non temerandis Ecclesijs M. Eburne The Maintenance of the Ministery M. Robarts The Reuenew of the Gospel Tithes M. Gosthwick The truth of Tythes To the point and person too S. Iam Sempill Sacriledge Sacredly handled DD. Tillesley Animaduersions on the famous History DD. Sclater The Ministers portion and question of Tithes Reuiewed M. Montague Diatribae on the History M. Nettles Answere to the Iewish part of M. Selden Right and think they haue gotten a very good pretence for so doing by the writing of that Booke bee not one day laid to his charge It is a wonder to see what adoe the Friers make with the first word in the Angels salutation Aue Luc. 1. First say they Aue is as much as sine vae making it come of a priuitiua particula in Greeke and vae in Latine Secondly they find the name of our great Grandame in it because Eue wrought mans destruction and Mary mans Saluation therefore the Angell doth most fitly begin the Salutation with Aue which Anagrammatiz'd is Eua. Ioan Picus in his Heptaplus findes I know not what Mysteries in the first word of the Bible Berescit by transposing and conioyning the Letters diuersly as though he were ringing changes hee pickes out three wordes the intellectuall Celestiall and corruptible and withall this sentence Pater in filio per filium principium fine siue quietem creauit caputignem fundamentum magni hominis foedere bono All this as he conceiues dissults out of the resolution and comâ—osition of the first word in Genesis IV. Collection of Doctrines or conclusions out of the seuerall parts as they shall naturally arise auoid straining as Christ bid some body loose Lazarus and let him goe ergo the Ministers haue power to loose and absolue sinners it is Sixtus Senensis his Collection Moses saith that the Stars were created to bee signes Ergo the Astrologer may come to the knowledge of mens fortunes and of particular euents by the Stars it is Sr. Chrystopher Heydons Collection Abraham paid Tythe to Melchizedech of all the spoyles euen of the spoyles Ergo the spoyles onely it is Mr. Seldens Doctrine God made man after his owne Image Ergo Images are to be suffered in Churches The Sun is greater then the Moone by many degrees Ergo the Pope is aboue the Emperour Dauid saith Praise God in his Saints Ergo wee may pray vnto the Saints Christ said to Peter thy faith shall not faile Ergo the Pope of Rome cannot erre These and the like inconsequences are meere wrestings of the Text. And so it is likewise when a Parable is vrged beyond the scope and drift of it very common among Popish interpreters V. Probation 1. By authoritie of Scriptures opening them along if need be 2. By arguments or reasons illustrating them some way as you can Auoid prolixitie That 's S. Austins counsell Lib. 4. de doct Christ 22. and his reason is Quando prolixa est oratio in vno genere minus detinet auditorem and therefore hee would not haue a Preacher stand long vpon any point when it is once vnderstood of the people but slide into another I haue heard of a Preacher that stood vpon a short Text seuen yeeres together and I haue read I am sure of one Thom. Hasselbachius that was
Predestination p. 53. 10. Of Redemption p. 55 11. Of Christ our Redeemer his Person his Office his sufferings p. 56. seqq 12. Of the Church redeemed p. 93. seqq 13. Of Iustification by Faith 137. seqq 14. Of the certaintie of saluation p. 151 seqq 15. Of Repentance p. 159. 16. Of Sanctification p. 162. 17. Of Good Works Praier p. 165. seqq Where also of Jmages p. 181. 18. Of the Sacrament of the Lords Supper where of the Masse of Trans CoÌ„substantiation p. 185. seqq 19. Of the often worthy and deuout receiuing of the holy Communion p. 209. seqq In the III. namely The Briefe Directions for Communicants you haue these particulars 1. The subiect of our Examination who The matter of it wherein The manner how it must bee performed p. 223. seqq 2. The duties required of vs at the Lords Table p. 233. 3. The duties to bee practised after the Communion p. 238. Jn the IV. namely The Sum of Diuinity you haue the Analysis of the whole and methodicall coÌ„catenation of the parts of Diuinity p. 241. seqq Jn the V. namely The Controuersie touching Freewill you haue 1. the termes of the Controuersie opened and the question stated p. 251. seq 2. The truth confirmed with impregnable reasoÌ„s p. 260. seq 3. The maine arguments of the Papists answered p. 274. seq Jn the VI. namely The method of Preaching you haue a few rules concerning Preaching not impertinent nor vnprofitable for young Diuines p. 292. seqq Jn the VII namely The Gospel of S. Thomas you haue the Authors Motto and his Song vpon it p. 306. Errata IN the Title page Vickars for Vicars In the Praface p. 6. for Portayed read pourtrayed p. 7. r. preciosos p. 9. r. but entangleth p. 11. r. bastardly p. 17 r. detrimenti and instead of lib 1. r. lib. 2. de verbo p. 18. r. wretches p. 22. r. Apostolos p. 23. r. misled p. 26. r. aduertendum Cypriani p. 27. r. earth-bred p. 28 r pertinacious p. 29. r great p 32. r. misericordia p 33. r. too too headie in the pursuit of error and too too headstr c. p. 34. r of those vipers p. 35. r parentum p. 37. r. for the merits of Christ p 38 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Manuduction p. 2. for Thologia r. Theologia for Philosophia r. Philosophiae for Pâ—racels r. Paracles p. 23. for Profitts r. Prophets for a dictum r addictum p. 25. for her Church r. the Church p. 38 for former former p. 40. for 115 r. 151 p. 41. dele Nazianzen p. 43. for â—epended r. depended for libro r. libero arbit p. 48. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for had r. and. p. 51. for life r. life for com r. tom for Saith r. Saint Matth p. 54. dele Psal p. 55 for os r. of for Sonne of our Redeemer r the Sonne of God our Redeemer p. 63. for Silua r. Salua p. 192. r. ground of that holy admonit The Attestation of a friend touching this Booke inserted in a Letter to the Translator In your Translation you haue laboured that they that will read may haue delight and that they that are desirous to commit to memory might haue ease and that all into whose hands it commeth might haue profit 2. Mac. 2.25 Adam Airay S. S. Theol. Bac M. D. Esquire To his good Friend T. V. WHat Thou do'st teach by others heretofore Hath likewise bin But yet by no man more To the true life That by thy godly care Thou and thine Authour equally doe share Thou praisest him Translating but if he Vnderstood English he would more praise thee Thou to our Nation ha'st his Doctrine showne Which to our vulgar else had not beene knowne As much by this thou get'st as ere he wanne England praise Vicars Dantsk her Keckerman Mich. Drayton AN ACROSTICKE To his as duely beloued as truly Louing Learned and Religious COVSIN Mr. Truth may triumph Religion iustly ioy Hauing so many faithfull forward Friends Obseruant Seruants ready to employ Maugre Romes rage their loue their labors ends Against the Force and Fraud oâ— Errour bace Sincerely soundly to display Truths Grace Vpon which sacred Subiect thou hast spent Iudiciously industriously thy paines Choyce Pearles of learned Keckerman to vent Amongst vs vs t' enrich with godly Gaines Romes pedling Parsons Errors Trash may sell Sound Wares of Truth our Vicars vttreth wel The true embracer of your Piety and Familiarity IOHN VICARS