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(Nor by the Constitutions that

go under their name When these canons came first into the Roman Code, which the Universal Church did not receive Arianism, condemned in the Council of Nice, by the authority only of the canonical Scriptures

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Ark of the Covenant, wherein

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of Pope Innocent the First lxxxiii. Nor in the old Latin copy of

as being no part of the canonical Bible

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lviii. and lxi.

The difference between the apocryphal Baruch, and Baruch the Scribe of the Prophet Jeremy To whom Baruch's name is added in the catalogue of Athanasius, S. Cyril, and some Greek copies of the Laodicean Council, because he is so often mentioned, and hath a large part in that prophecy Which therefore may in divers respects be attributed to them both

But the controverted book of Baruch, which standeth separate by itself, is not peculiarly and clearly mentioned, either by any ancient Council, or by any Father, or by any Pope, that Card. Bellarmine, in his most diligent search for that purpose, could find out

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A TABLE OF MATTERS

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Moreover, besides the fession of Card. Bellarmine, [De Verbo Dei, lib. i. cap. 8.-Vid. p. 72, not. ad lit. n.]-that "this distinct and debated book of Baruch, was neither written in Hebrew nor taken into the canon of the Old Testament by the Jews, nor mentioned by any ancient writer among the Christians," we have the acknowledgment of divers other learned men, (writers of no mean account with the Roman Catholics,) to the same purpose: as, first, of Joannes Driedo, (lib. i. de Catal. S. Script.) who "denieth Baruch to be canonical." [Vid. Johan. Dried. de Catal. Sacr. Script., lib. i. tom. i. fol. 6.-Liber Baruch nomine prænotatus, et oratio Hieremiæ, in Hebræo canone non habentur, sed tantum in editione Vulgata. . Liber iste Baruch, quamvis non habeatur in canone, eum tamen Veteres, utpote Cyprianus et Ambrosius, cæterique Patres, interdum citaverunt.]-Secondly, of Sixtus Senensis, (lib. i. Biblioth. Sanctæ, sect. i. [tom. i. p. 14,]) who saith, that "the ancient Fathers (and Athanasius by name) held be apocryphal.' [Quos (Baruch, et alios libros,) olim prisci Ecclesiæ Patres tanquam apocryphos, et non canonicos, habuerunt, ... ut in Synopsi testatur Athanasius,&c.]-Thirdly, of Melchior Canus, (lib. xii. cap. 6,) who speaketh there but meanly of it, and will not be so bold (as the Synod at Trent is) "to condemn any man of heresy, that believeth it not to be a canonical part of the Bible." [The words of Canus are: At enim de Scriptura Sacra dicta hæc intelligi volumus, quam esse canonicam constanter sit ab Ecclesia diffinitum. Nam, quemadmodum in secundo libro docuimus, li

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bellum Baruch non adeo explorate et firmiter in Sanumero Ecclesia reposuit, ut aut illum esse sacrum Fidei Catholicæ veritas expedita sit, aut non esse sacrum hæresis expedita sit. Libellus ergo iste, sive quilibet alius, qui in quæstionem circa crimen hæreseos vocari possit, quantumvis clara et aperta inferat sensa, non statim efficiet certas atque constantes Catholicæ Fidei veritates.-Canus, de Loc. Theol., lib. xii. cap. 6. Op. ed. Col. Agr. 1605. p. 588.] -Fourthly and lastly, of many doctors together, in their congregations at that Tridentine Synod, where they were more troubled about canonizing this apocryphal book of Baruch, than any the other. so we read it recorded by Padr. Paul, in his history of that Council, (lib. ii. [Petr. Suav., lib. ii. art. 2. de libr. can. § 4. p. 120.]) "Liber autem Baruch (Tridentinos Patres) magis solicitos habuit, qui neque inter Laodiceni, (for Gentian Hervet had not then found out a copy of it to their purpose,) aut Carthaginensis Concilii libros, nec in Pontificum Romanorum catalogo, recensetur. Atque tum eam ob causam, tum quod principium ejus non reperitur, eliminandum (ex librorum canonicorum numero) illis [eliminandus] videbatur, nisi obstitisset, quod in Ecclesia lectio inde aliqua interdum delibatur: quæ ratio satis valuit ad congregationem in illius favorem flectendam, multis illum antiquitus Jeremiæ partem habitum, eique apponendum, affirmantibus." And if they could find no such book received into the canon by the ancient Councils and Fathers that were in the Church before them, they had no reason to put it there themselves. But,

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to make it yet more manifest, that the true Baruch was anciently reckoned for a part of Jeremy, both of them making but one and the same book, if we look upon the end of the fiftyfirst chapter of that prophecy, we shall find there, that "Thus far are the words of Jeremiah." Whereunto that all the fiftysecond chapter following was added by Baruch, is acknowledged and set forth by Sixtus Senensis himself, (lib. i. Biblioth. Sanct., de libris et auctoribus V. Test., verbo Jeremias, [ed. Lugd. 1575. tom. i. p. 27.])

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Kinoth, hoc est,] Lamentationum librum." And this maketh it clear why Athanasius and Cyril, together with the canon of the Council at Laodicea, (if yet the copy of that canon be not faulty,) inserted the name of Baruch between the Prophecy and the Lamentations of Jeremy. The Greek Church at this day, (which may well be thought to know the sense of the Laodicean Fathers, Athan., and Cyril, better than some of the Latin Church do,) excludeth the other Baruch expressly out of the number of canonical books, and placeth it (as their ancestors always did before, and as we likewise do now) among the apocryphal; which is at large declared by Metroph. Critopul. in his Epitome of the Oriental Confession. Where, after the enumeration of the

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twenty-two books received into the canon of the Old Testament, he saith, that for Baruch and the rest, though they be good and useful books in their kind, yet the Church of Christ never acknowledged them to be any canonical and authentic parts of the Bible. These be his words:-Tà λοιπὰ δὲ βιβλία, κ. τ. λ. Cæteros autem libros, quos aliqui Scripturæ Sacræ connumerare volunt, ut librum Baruch, Tob., Jud., Sap., Jesu Sirach, et Maccabaorum libros, sane contemnendos non putamus; multa enim moralia laude plurima digna iis continentur: ὡς κανονικὰς δὲ καὶ αὐθεν τικὰς οὐδέποτ ̓ ἀποδέξατο ἥ τοῦ Χριστοῦ Ἐκκλησία. [Vid. Metroph. Critopul. Confess. Cathol. et Apostol. (in Oriente) Ecclesiæ, ed. Helmestad. 1561, pp. 8284, where (according to the interpretation of Joh. Horneius) the passage in full stands thus: Et Veteris quidem Testamenti viginti duo hi: Genesis, Exodus, Leviticus, Numeri, Deuteronomion: (hæc Pentateuchus Mosis est, qui Deum vidit :) deinde Jesus Nave, Judices una Ruth, Regnorum primus et secundus, Regnorum tertius et quartus, Paralipomenon liber primus et secundus, Esdras et Neëmias, Esther, Job, Psalterium, Proverbia Salomonis, Ecclesiastes ejusdem, Canticum Canticorum ejusdem, Esaias, Jeremias, Ezechiel, Daniel, reliqui duodecim Prophetæ simul. Novi autem Testamenti hi undecim; &c.

cum

Triginta autem tres inveniuntur omnes authentici et canonici libri, quia etiam Salvatorem nostrum triginta tres annos corporaliter in terra contrivisse dicunt, ut nec Sacrorum Librorum numerus mysterii divini expers esset. Reliquos vero libros, quos non

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