The Westminster Annotations and Commentary on the Whole Bible (6 volumes, 1657)



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"Hexapla," of course, means "six-fold" or "six-columned" As the section of this book explaining the "Plan of the English Hexapla" notes, "the term 'Hexapla' was originally applied to the work executed by Origen in the 3rd century; in which the first column contained the Hebrew Text of the Old Testament; the second, the Hebrew text in Greek letters; the third, Aquila's Greek version; the fourth, the translation of Symmachus; the fifth, the LXX version (i.e. the Septuagint--RB); the sixth, Theodotion's version." The English Hexapla offered here contains the six English translations noted in the title, arranged side by side for easy comparison and reference. Dates for each version used are as follows: Wiclif (1380, the first English New Testament, Purvey's revision), Tyndal (1534, a version of the first English-printed New Testament of 1525), Cranmer's Great Bible (1539, the first authorized English Bible), Geneva (1557, the first Bible with numbered verses), Rheims (1582, the first Roman Catholic version), King James Version (1611, first edition). Of special interest may be the Geneva 1557 version (from a copy of the first edition), as both Geneva Bible's presently in print contain later versions (1599 and 1602) of this text. It should also be noted that the notes to the Geneva Bible are not included in the English Hexapla, just the text. The 1611 edition of the KJV will also be of value to those who would like to compare it with the more modern version of this translation. "The notation of the verses has been inserted in all the translations, for convenience of reference... In illustration of the utility of the comparison of the various translations, much that is interesting might be advanced, but which the use of the volume will at once afford. The varied, although ordinarily equivalent manner in which the different translators render the same phrase, often throws much light upon the exact meaning; and when the versions vary in sense, the enquiry suggested with reference to the Original cannot fail to afford profit while it interests" ("Plan of the English Hexapla," pp. 161-162). Additionally this English Hexapla also includes "The original Greek text after Scholz with the various readings of the Textus Receptus and the principal Constantinopolitan and Alexanderine manuscripts, and a complete collation of Scholz's text with Griesbach's edition of 1805... The Greek text has been placed in the upper part of each page, for the purpose of facilitating the comparison of the versions with the Original, so desirable when they vary in rendering any passage." This is all preceeded by a detailed and annotated 160 page historical account of the English translations. 1,080 pages.


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"I will punish them that serve me otherwise than I have commanded, not sparing the chief that the people may fear and praise my judgements." (Note from the Geneva Bible on Lev. 10:3, after "fire went out from the Lord" and killed Nadab and Abihu for violating the regulative principle of worship).



The best Reformation translation (King James Version) combined with the best Bible notes of the first Reformation (the Geneva Bible notes [from the 1599 edition])! A great tool for public, family and private worship and study. Printed from a marvelously clean original copy, surpassing the quality of all other printings (of the Geneva Bible notes in particular) we have seen. Contains almost 1000 (8.5 X 11 inch) pages with notes on the complete Bible (Old & New Testaments) – making this a veritable library of study and classic Protestant commentary in just one book!


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Isaac Watts' Heresies On the Trinity and Person of Jesus Christ Exposed (1852)

M'Master writes,

Whatever obscurity, from the ambiguity of his language and other causes, may hang over his views, the following facts admit of no doubt--that is--that Dr. W. was an anti-trinitarian, and that the distinct divine Personality of the Son of God, as equal with the Father, had no place in his acknowledged creed. The labours of his life, in which he manifested more than his usual mental vigour, were in direct opposition to the orthodox faith on this whole subject... He ventured to tell his Maker that the doctrine of three real persons in the Godhead, is a strange and perplexing notion, which we cannot receive; and which is not even inferable from the whole contents of the Book of God!... What upon this fundamental subject were the views of Dr. W.? Certainly not those of Christianity. They might be those of a slightly modified Arianism, but not less gross or erroneous than those of the Alexandrian presbyter. The scheme of both was really a form of the old Oriental Gnosticism. The superangelic spirit of Arius and Watts was but an AEon of the Gnostics. The scheme of W. may be Gnosticism, but Christianity it is not. We understand his scheme as did Bradbury, Doddridge, Edwards, and, perhaps, as every one understands him who has attentively read his works. Why then be specially reproached for understanding what they understood, and for saying what they said? That these vagaries of the Dr. were neither the fruits of youthful indiscretion, nor of the infirmities of advanced years, he assures us himself. In the preface to his "Useful Questions," he certifies his readers that "These papers are the product of that part of his life, when his powers of mind and body were in full vigour." That he abandoned them at a late period of his life, it would be grateful to be assured of, but of the fact no evidence has been given. The well meant attempt of Mr. Toplady to prove it, it is well known, was a failure. And his permission of the continuance of the orthodox phraseology of his poetry will not do it. The Dr's. correspondence with Mr. Martin Tomkins, an anti-trinitarian, will explain why he did not alter, as he wished to do, the sentiments of his religious poetry. The language of poetry is no certain index of the principles of the poet. The modern Transcendentalist is often poetic in his theology, and in an evangelical strain he can take the language of Rutherford, and Owen, and Edwards, and talk of a close walk with God, and of intimate communion with him. The pantheism of transcendentalists allows them thus to speak a very spiritual language: while they may mean no more than their exposure to a July sun or a December frost, to a gentle shower or a storm of hail. The poetry of fancy will not do away the heresy of prose. This brings to mind a remarkable coincidence. Bardesanes of Edessa, of the second century, and Watts of Southampton; of the eighteenth century, were both distinguished for their advocacy of error, and both were poets, and are the only poets, as far as recollected, who attempted an imitation of the book of Psalms, each in a book of 150 hymns. If history is to be credited, the Gnostic, as a poet, was not inferior to him of Southampton.

Beware innovators in worship: their other heresies are never far behind -- as this title demonstrates concerning the heresies of Watts! This book is extracted from the appendix of M'Master's An Apology For the Book of Psalms, In Five Letters; Addressed To the Friends of Union In the Church of God ($US9.98 bound photocopy; $US19.00 Hardcover photocopy). The complete book is free on the web in etext at:



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Family Worship: Biblical Basis, Historical Reality, Current Need


A splendid contemporary examination, full of encouragement and help in regard to this sacred duty of daily family worship. Covers God's covenants with families, looks at house churches in history, the Reformation period, American history, causes for decline in family worship, etc. 85 (8.5 inch X 11 inch) pages.



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THE PSALMS OF DAVID IN METRE (i.e. the Scottish Metrical Psalter of 1650): Allowed By the Authority of the Kirk of Scotland, and of Several Branches of the Presbyterian Church in the United States. With Notes, Exhibiting the Connection, Explaining the Sense, and for Directing and Animating the Devotion (1844 edition published by Robert Carter [New York]) John Brown of Haddington (annotations).

Psalter by Francis Rouse, the Westminster Divines, and the Scottish General Assembly (from 1646-1650)

This is the Psalter (less Brown's notes, which were added later) mandated, approved and used (for public and private worship) by the Westminster Assembly and all those who covenanted to uphold the Biblical Reformation that these Divines proclaimed. The text of the Scottish Metrical Psalms was authorized by the General Assembly of the Church of Scotland in 1650. The notes added by Brown are suitable for explaining the Psalm before singing and are a great aid to understanding and worship (whether public, family or private). Every song leader (especially fathers for family worship) should have a copy of this edition of the Scottish Psalter with Brown's notes. If money is a factor, the smaller, inexpensive hardcover, containing just the Psalms (see below) should suffice for other members of the family--or the father (or other song leaders) can simply line out the Psalms (as Moses, David, the Apostles, etc. did). All the Psalms, excepting one, are rendered into common metre (with some alternate versions added) and thus can be sung by even those with almost no knowledge of music. For example, the tune to "Amazing Grace" is one of the many tunes that fits with all common metre renderings. And even Psalm 136, the one Psalm not in common metre, can be sung to any common metre tune, as it adds only one extra syllable to the end of every second line. Maybe not the delight of the accomplished musician, but certainly calculated to make the Psalms easily accessible to young and old alike (an attainment surely pleasing to the Lord Jesus Christ) -- as this Psalter was purposely produced to foster international (and covenanted) Reformation. The Scottish Metrical Psalter is a faithful translation and without a doubt remains the best Psalter in existence today. We have added (at no extra cost to our customers) a copy of the Westminster Shorter Catechism to this printing. This has been done to assist parents in catechizing their children during family worship. Also included in this edition (from the original publisher) is "A Table of the Psalms Classed Under Several Subject Heads" and an "Alphabetical Index of the First Line of Each Stanza." These sections comprise 48 pages of small print alone, while the complete book (not including the Shorter Catechism we've added) is made up of 424 pages. This is a primary source document of Reformation; not to be missed by those serious about the Reformed faith -- and worshipping God in spirit and in truth. There are few things in life as pleasing and enjoyable as communing with Christ through the singing of His Psalms!



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A Free Disputation Against Pretended Liberty of Conscience (1649 edition)


Rutherford's Free Disputation, though scarce (with maybe only a few copies of the actual book left in existence), is still one of his most important works. Though Rutherford is affectionately remembered in our day for his Letters, or for laying the foundations of constitutional government (against the divine right of kings) in his unsurpassed Lex Rex, his Free Disputation should not be overlooked -- for it contains the same searing insights as Lex, Rex. In fact, this book should probably be known as Rutherford's "politically incorrect" companion volume to Lex, Rex. A sort of sequel aimed at driving pluralists and antinomians insane.


Written against "the Belgick Arminians, Socinians, and other Authors contending for lawlesse liberty, or licentious Tolerations of Sects and Heresies," Rutherford explains the undiluted Biblical solution to moral relativism, especially as it is expressed in ecclesiastical and civil pluralism! (Corporate pluralism being a violation of the first commandment and an affront to the holy God of Scripture). He also deals with conscience, toleration, penology (punishment), and the judicial laws, as related to both the civil and ecclesiastical realms. Excellent sections are also included which address questions related to determining the fundamentals of religion, how covenants bind us, the perpetual obligation of social covenants (with direct application to the Solemn League and Covenant and the covenant-breaking of Cromwell and his sectarian supporters), whether the punishing of seducing teachers be persecution of conscience, and much more.


Walker adds these comments and context regarding Rutherford's Free Disputation,


The principle of toleration was beginning to be broached in England, and in a modified shape to find acceptance there. Samuel Rutherford was alarmed, or rather, I should say, he was horrified, for he neither feared the face of man or argument. He rushed to the rescue of the good old view... It is not so easy to find a theoretical ground for toleration; and Rutherford has many plausible things to say against it. With the most perfect confidence, he argues that it is alike against Scripture and common sense that you should have two religions side by side. It is outrageous ecclesiastically, it is sinful civilly. He does not, however, take what I call the essentially persecuting ground. He does not hold that the magistrate is to punish religion as religion. Nay, he strongly maintains that the civil magistrate never aims at the conscience. The magistrate, he urges, does not send anyone, whether a heretic (who is a soul murderer--RB) or a murderer, to the scaffold with the idea of producing conversion or other spiritual result, but to strengthen the foundations of civil order. But if he gives so much power to the king, he is no lover of despotism withal: the king himself must be under law. To vindicate this great doctrine is the object of another book, the celebrated Lex, Rex; of which it has been said by one competent to judge, that it first clearly developed the constitutionalism which all men now accept" (Theology and Theologians..., pp. 11-12).


In our day Francis Schaeffer, and numerous others, have critiqued many of the problems found in modern society, but most have spent little time developing explicitly Biblical solutions -- especially regarding the theoretical foundations that Rutherford addresses here. Rutherford's Free Disputation provides a detailed blueprint for laying the foundations for Reformation (in all areas of life) that must be laid before any lasting, God-honoring solutions will be found. Furthermore, Rutherford and his writings were the enemies of all governments not covenanted with Christ. This book will give you a very clear picture as to why "the beast" (civil and ecclesiastical) has reserved his special hatred for such teaching. As Samuel Wylie noted,


[t]he dispute, then, will not turn upon the point whether religion should be civilly established... but it is concerning what religion ought to be civilly established and protected, -- whether the religion of Jesus alone should be countenanced by civil authority, or every blasphemous, heretical, and idolatrous abomination which the subtle malignity of the old serpent and a heart deceitful above all things and desperately wicked, can frame and devise, should be put on an equal footing therewith (Two Sons of Oil: or, The Faithful Witness For Magistracy and Ministry Upon a Scriptural Basis, softcover).


Can our generation swallow Rutherford's hard, anti-pluralistic, Covenanter medicine, poured forth from the bottle of the first commandment, without choking on their carnal dreams of a free and righteous society divorced from God (and His absolute claims upon everyone and everything)? Not without the enabling power of the Holy Spirit -- that is for sure!


In summary, this book answers all the hardest questions theonomists (and their wisest and best opponents) have been asking for the last 20-30 years (and these answers are much more in depth than any we have seen in the last couple of millennia [less about a century to account for the apostles]). As the reader will discover, Rutherford was a wealthy man when it came to wisdom (and much advanced theologically), and those who take the time to gaze into the King's treasure house, as exhibited in this book, will find that they are greatly rewarded. Furthermore, because of its uncompromising stand upon the Word of God, this book is sure to be unpopular among a wicked and adulterous generation. However, on the other hand, it is sure to be popular among the covenanted servants of King Jesus!


This is one of the best books for advanced study of the Christian faith. We have now obtained an easy-to-read, amazingly clear copy of this very rare, old treasure. Great price too, considering that a copy of the 1649 edition, containing this quality of print, could cost upwards of $1000 on the rare book market -- though it is unlikely you would ever see a copy for sale! Over 450 pages.


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A History of Christian Doctrine (2 Vol., 1865)

Long out of print and still much sought after. Over 900 pages, Shedd notes that his work "pays more attention to the orthodox than to the latitudinarian drift of thought." Also that "[i]t is impossible for any one author to compose an encyclopaedic history. Every work of this kind must be stronger in some directions, than in others." With this in mind he continues, writing, "I have felt a profound interest in the Nicene Trinitarianism, the Augustinian anthropology, and the Anselmic soteriology, and from these centres have taken my departures." Major sections deal with the history of philosophy, apologetics, Trinitarianism, Christology, anthropology, soteriology, eschatology and symbols (i.e confessions: including those from the Lutheran, Reformed, Papal, Greek, Arminian and Socinian systems of thought). A very important set of books!



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The Westminster Annotations and Commentary on the Whole Bible

(6 volumes, 1657)


The original title read: "Annotations Upon all the Books of the Old and New Testament: This Third, above the First and Second, Edition so enlarged, As they make an entire Commentary on the Sacred Scriptures: The like never before published in English. Wherein the Text is Explained, Doubts Resolved, Scripture Parallel'd, and Various Readings observed; By the Labour of certain Learned Divines thereunto appointed, and therein employed, As is expressed in the Preface." The preface (found in the first volume) recounts not only a short history of the English Bible, but sets forth the great advantage to true Religion which accrues (contrary to the mysticism of the Anabaptists and the anti-intellectualism of the modern backsliding church) when faithful notes are "bound in" with the Scripture text -- this bringing forth nothing different than the effect generated (through God's grace) by faithful preaching, faithful commentaries, faithful creeds, faithful covenants, faithful confessions, etc. Pointing out that this blessing from God was never more obvious than in the case of the Geneva Bible ($199.00, leather hardcover) and its marginal notes (and that the people knew it to be so when they were left with Bibles without annotations honoring to God), the preface further states, "hence were divers of the Stationers and Printers of London induced (by the people--RB) to petition the committee of the Honourable House of Commons, for licence to print the Geneva notes upon the Bible, or that some notes might be fitted to the new translation: which was accordingly granted, with an order for review and correction of those of the Geneva edition, by leaving out such of them as there was cause to dislike, by clearing those that were doubtful, and by supplying such as were defective. For which purpose letters were directed to some of us from the Chair of the Committee for Religion (in 1648--RB), and personal invitations to others, to undertake and divide the task among us, and so cometh in our part, whereof we shall give the world a true and just account in that which followeth." The detailed account which follows in the preface is fascinating, mentioning, among many other things, the divines' "use of... the Dutch Bibles... set forth at... Holland, by order of the States."


The diligence given, the energy expended, the obvious humility, and the fearful trembling before God's Word which is evident in these commentators makes this truly a classic Puritan work -- a work of great value! Just knowing, as Barker points out, that this commentary was "prepared mostly by Westminster divines, by order of Parliament, at the time of the Assembly" (Puritan Profiles, p. 37), certainly bodes well for the level of scholarship it contains. Moreover, with Gouge, one of the most respected English Covenanters at the Assembly playing a major role, the thoughtful student of Scripture and history ought to take note: for a theological feast of mature Puritan thought surely awaits those that sup at this table. Esteemed, by the mid-1640's, "as the father of the London Ministers," Gouge was elected as Assessor for the Westminster Assembly on Nov. 25, 1647. His detractors sometimes called him an "arch Puritan" (cf. Ibid., p. 35). Dr. Gouge's "share of the useful work consisted of Kings, and the subsequent books down to Esther, inclusive" (Smith, Select Memoirs of English and Scottish Divines, p. 534). Most of the others chosen to this work had similar credentials, though not all exhibit equal proficiency and some later backslid from attainments reached at this point. Nevertheless, when the commentators were first chosen, these Annotations were produced by some of the most qualified English Puritans -- as a historical high water mark for Puritan scholarship was beginning to crest. Furthermore, in prosecuting this work the divines note, "therefore we have put ourselves to much more pains (for many months) in consulting with many more authors, in several languages, than at first we thought of, that (for the propriety of the original text, for pertinent and profitable variety of versions, for consonancy of parallel Scriptures, and for perspicuity in clearing of the darkest places) we might bring in such observations, as might not only serve to edify the ordinary reader, but might likewise gratify our brethren of the ministry, at least such among them, as have not the means to purchase, or leisure to pursue, so many books, as (by order of the Committee) we were furnished with all, for the finishing of the work, committed to our hands" (preface). As the work wore on, however, it became apparent that the original intention (of printing these annotations as marginal notes in the Bible) would no longer fit the scope and length of commentary that had been produced. Thus, the notes were not added to the Scriptures directly, but rather published as a separate commentary (which we are offering here) -- except that we have divided the work into six volumes rather than the original two, because of logistics.


Brook calls this a "useful work" and says of its authors that "several of them were celebrated puritans" (Lives of the Puritans, vol. 3, p. 221n). Spurgeon comments that it "contains valuable remarks" and that "the work is probably less esteemed than it should be" (Commenting and Commentaries). In "A Narrative of His Life and Death" prefixed to volume one of Gouge's three volume commentary on Hebrews ($99.00 HP, $59.99 P), we also find this note, "He was likewise chosen by a Committee of Parliament, among others, to make Annotations upon the Bible, being well-known to be a judicious interpreter of Scripture. How well he hath performed his trust is evident to all that read the annotations from the beginning of the first book of Kings unto Job, which was his part." Furthermore, Neal, in his history, furnishes us with a helpful (though partial) list of each of the specific authors and books of the Bible they worked on in the Annotations. He writes, "Those with asterisks were not of the assembly. Rev. Mr. Ley, subdean of Chester (The commentary on the five books of Moses), Dr. Gouge (1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther), *Mr. Meric Casaubon (The Psalms), Mr Francis Taylor (Proverbs), Dr. Reynolds (Ecclesiastes), *Mr Smallwood, recommended by archbishop Usher (Solomon's Song), Mr. Gataker (Isaiah, Jeremiah, Lamentations), *Mr. Pemberton in the first edition and *Bishop Richardson in the second (Ezekiel, Daniel, and the smaller Prophets), Mr. Ley (Matthew, Mark, Luke, John), Dr. D. Featly... (St. Paul's Epistles). There were two other persons concerned in this work, who might probably have the other parts of Scripture allotted them, not here mentioned, viz. Mr. Downham and Mr. Reading" (pp. 504-505).


Additionally, as should be evident, the Annotations were not, strictly speaking, a work of the Westminster Assembly per se, but rather a work primarily by men who attended the Westminster Assembly -- including a few others chosen to this task by Parliament. Notwithstanding, we thought it prudent to title this work in accord with one of the primary names by which it has come to be commonly known (i.e "The Westminster Annotations"). As with much of the literature that was produced by those attending the Westminster Assembly, or by those sympathetic to their work, the modern reader has much to gain by carefully considering the words of these spiritual giants. This work is no exception and we pray that this newly published edition will strengthen and unite the church, turn individuals to righteousness, uplift the family, and help direct the nations to the covenanting love that surrounded the work at the Westminster Assembly in the seventeenth century -- and in all this bring glory to God! 2383 (8.5" X 11") pages.



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A Disputation on Holy Scripture, Against the Papists, Especially Bellarmine and Stapleton

(Originally written in 1588; 1610 [Latin], 1849 English edition translated by Fitzgerald)


The apostate (now) Roman Catholic apologist, Scott Hahn, in his book Rome Sweet Home: Our Journey to Catholicism, speaks of the extensive reading of pro- and anti-Romanist literature he had done as he was led down the road to Rome from modern Calvinism. Among other reasons he lists for his declension, one major factor was what he saw to be the lack of cogent reply from modern "Protestants," including Dr. John Gerstner, to the arguments of the Roman Catholic Church. Notwithstanding that there are serious reasons to doubt Hahn's credibility and integrity (for example, he paints out Luther and Calvin to teach only a formal, "courtroom language" view of justification: "Luther and Calvin explained this [justification] exclusively in terms of courtroom language. But I was beginning to see that, far more than simply being a judge, God was our Father. Far more than simply being criminals, we were runaways. Far more than the New Covenant being made in a courtroom, it was fashioned by God in a family room." -- p. 30; for refutation of this ridiculous, slanderous caricature, see Luther's Small Catechism, question on "Our Father who art in heaven;" Calvin's Institutes, Book III, 20.36ff; Robert Dabney's Systematic Theology, p. 627; Westminster Confession of Faith, chapter 12; etc., etc.), had he read this work by William Whitaker (and it is our prayer that he may still perhaps do so), he would have found more than a lifetime of Romanist readings and reasonings could overcome.


Whitaker's design (prosecuted throughout his lifetime) was to deal systematically with the major points of controversy between the Protestants and the Roman Catholics; his Disputation on Holy Scripture was the first in this series, and the only one translated from Latin into English (of which we are aware). In his dedicatory epistle to William Cecil and his preface to his Cambridge audience, he describes his opponents, especially the Jesuits, and then his confidence in Christ and His truth to overcome them:


Amongst these locusts [Rev. 9:3], -- that is, as very learned men justly deem, amongst the innumerable troops of monks -- none, as we before said, have ever appeared, more keen, or better prepared and equipped for doing mischief, than are the Jesuits at this present day; who in a short space have surpassed all other societies of that kind in numbers, in credit, and in audacity. Other monks, following the rule and practice of former times, lived in general a life of leisure and inactivity, and spent their time, not in reading and the study of the sciences, but in repeating by the [hour]glass certain offices for the canonical hours, which contributed nothing to the advancement of either learning or religion. But the Jesuits have pursued a far different course. They have left the shade of ancient sloth and inactivity, in which the other monks had grown grey, and have come forth to engage in toils, to treat of arts and sciences, to undertake and carry through an earnest struggle for the safety of the common interest. It hath come to be understood, that the cause of Rome, which, shaken by the perilous blows dealt on every side by men of ability and learning, had begun in many parts to totter and give way, could never be defended or maintained, except by learned and diligent and active champions.... Among these Jesuits, Robert Bellarmine, a native of Italy, hath now for several years obtained a great and celebrated name.... Now, therefore, Bellarmine is cried up by his party as an invincible champion, as one with whom none of our men would dare to engage, whom nobody can answer, and whom if any one should hope to conquer, they would regard him as an utter madman.


When you, honoured sir, demanded my opinion of this writer, I answered, as indeed I thought, that I deemed him to be a man unquestionably learned, possessed of a happy genius, a penetrating judgment, and multifarious reading; -- one, moreover, who was wont to deal more plainly and honestly than is the custom of other papists, to press his arguments more home, and to stick more closely to the question....


[N]ow that Bellarmine hath been published, we shall know better and more certainly what it is they [the Papists] hold upon every subject, the arguments on which they specially rely, and what is (so to speak) the very marrow of popery, which is thought to be as much in the Jesuits as in the pope himself....


Our arms shall be the sacred scriptures, that sword and shield of the word, that tower of David, upon which a thousand bucklers hang, and all the armour of the mighty, the sling and the pebbles of the brook wherewith David stretched upon the ground that gigantic and haughty Philistine. Human reasonings and testimonies, if one use them too much or out of place, are like the armour of Saul, which was so far from helping David that it rather unfitted him for the conflict.... However, since we have to deal with adversaries who, not content with these arms, use others with more readiness and pleasure, such as the decrees of councils, judgments of the fathers, tradition, and the practice of the church; lest perchance we should appear to shrink from the battle, we have determined to make use of that sort of weapons also. And, indeed, I hope to make it plain to you, that all our tenets are not only founded upon scriptural authority, which is enough to ensure victory, but command the additional suffrage of the testimonies of the fathers, councils, and, I will add, even of many of the papists, which is a distinguished and splendid ornament of our triumph.... Thus it will be clear, that what Jerome, Epist. 139, applies out of Isaiah to the heretics, that 'they weave the spider's thread,' is pertinently applied to the papists. For, as Jerome says, they weave a web 'which can catch small and light animals, as flies and gnats, but is broken by the stronger ones.' Just thus many stick fast in the subtleties of the papists, as flies do in the spider's web, from which they are unable to extricate themselves, though nothing can possibly be frailer than those threads. Such are the reasonings of the papist, even the Jesuits themselves; who, although they seem to spin their threads with greater skill and artfulness, yet fabricate nothing but such cobwebs as may easily be broken by any vigorous effort. Be ye, therefore, of good cheer. We have a cause, believe me, good, firm, invincible. We fight against men, and we have Christ on our side; nor can we possibly be vanquished, unless we are the most slothful and dastardly of all cowards. Once wrest from the papists what they adduce beside the scripture, and you will presently see them wavering, turning pale, and unable to keep their ground.


Bellarmine was regarded by the Romanists as a scholarly and theological Goliath, and as Whitaker notes above, he was indeed a greatly gifted and learned man. It is most noteworthy, then, to read of Bellarmine's description of Whitaker:


"[a man] whom Cardinal Bellarmine is said to have pronounced 'the most learned heretic he had ever read,' and of whom Bishop Hall says, 'Who ever saw him without reverence, or heard him without wonder?...." "'I have,' says the writer of his life, in Lupton's Protestant Divines, 'I have heard it confessed of English Papists themselves, which have been in Italy with Bellarmine himself, that he [Bellarmine] procured the true portraiture and effigies of this Whitaker to be brought to him, which he kept in his study. For he privately admired this man for his singular learning and ingenuity; and being asked of some of his friends, Jesuits, why he would have the picture of that heretic in his presence? He would answer, Quod quamvis haereticus erat et adversarius, erat tamen doctus adversarius: that, 'although he was an heretic, and his adversary, yet he was a learned adversary'" ("Preface of the Editor" in the 1857 edition of Nathanael Culverwell's Of the Light of Nature; and from the editor's preface of Whitaker's work).


In this book we find the following six main chapters: "Of the number of the Canonical Books of Scripture," "Of the Authentic Edition and Versions of the Scriptures," "Of the Authority of Scripture," "Of the Perspicuity of Scripture," "Of the Interpretation of Scripture," "Of the Perfection of Scripture, against Unwritten Traditions," as well as Whitaker's "Preface to the Controversies, Delivered to the Audience at Cambridge."


Whitaker's masterwork, refuting some of the best the Jesuits had to offer (in upholding their Romish heresies attacking the Word of God), may even be more valuable in our day than when it was first written -- as many Protestants are unaware of the historic Protestant position on Scripture (witness the lack of response described by Scott Hahn), or worse, are already on the way back to Rome (on this and other vital points). Furthermore, Larry Birger comments, "'s wonderful. He is absolutely thrashing the Papists, tying them in knots with not only the Scriptures, but the writings of the Church fathers (Jerome is devastating on the issue of the Apocrypha) and the Papists themselves (e.g., Cajetan, John Driedo, Melchior Canus, Sixtus Senensis)." This is a first-rate classic on some of the most foundational teaching of the Faith, not to be missed by the serious Christian, the scholar or anyone (including those presently trapped in Mystery Babylon the great, the mother of harlots and abominations of the Earth [i.e. Roman Catholic Church], Rev. 17:5) seeking ultimate truth. Study for yourself what Hahn missed, as the Christ-empowered Whitaker sinks his stones into Goliath's forehead, and then decapitates him with the sword of truth and the skill of one exceedingly learned in the very areas the Papists rely on the most! 718 pages, indexed; crystal-clear print.



Please mention this is the close out copy when ordering:


(Hardcover photocopy OUT OF PRINT) $19.00 (US funds) [$80 off!]




(Hardcover photocopy OUT OF PRINT) $99.00 (US funds)



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