A treatise of the vvritten VVord of God. Composed in Latin, by the Reuerend Father Iames Gordon Huntley of Scotland, Doctour of Diuinity, of the Society of Iesus. And translated into English, by I. L. of the same Society. The first part of the first controuersy
         Controversiarum epitomes. English. Selections
         Gordon, James, 1541-1620.
      
       
         
           1614
        
      
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         99850955
         99850955
         16199
         
           
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             A treatise of the vvritten VVord of God. Composed in Latin, by the Reuerend Father Iames Gordon Huntley of Scotland, Doctour of Diuinity, of the Society of Iesus. And translated into English, by I. L. of the same Society. The first part of the first controuersy
             Controversiarum epitomes. English. Selections
             Gordon, James, 1541-1620.
             Wright, William, 1563-1639.
          
           72 p.
           
             Printed at the English College Press],
             [Saint-Omer :
             M.DC.XIV [1614]
          
           
             I.L. = William Wright.
             A translation of the first part of the first controversy in: Gordon, James. Controversiarum epitomes.
             Place of publication and name of press from STC.
             Reproduction of the original in the Heythrop College Library.
             Preceding date in imprint: Permissu superiorum.
          
        
      
    
     
       
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           A
           TREATISE
           OF
           THE
           VVRITTEN
           VVORD
           OF
           GOD.
           
        
         
           COMPOSED
           In
           Latin
           ,
           by
           the
           Reuerend
           Father
           
             Iames
             Gordon
             Huntley
          
           of
           Scotland
           ,
           Doctour
           of
           Diuinity
           ,
           of
           the
           Society
           of
           IESVS
           .
        
         
           And
           translated
           into
           English
           ,
           by
           I.
           L.
           of
           the
           same
           Society
           .
        
         
           The
           first
           Part
           of
           the
           first
           Controuersy
           .
        
         
           Permissu
           Superiorum
           ,
           M.
           DC
           .
           X
           IV.
           
        
      
    
     
       
         
         
         
           THE
           FIRST
           CHAPTER
           .
        
         
           Of
           the
           Scope
           and
           Methode
           of
           this
           Treatise
           .
        
         
           ALL
           the
           Controuersies
           of
           this
           time
           may
           be
           reduced
           to
           two
           heades
           ,
           for
           eyther
           they
           are
           certayne
           generall
           principles
           &
           foundations
           of
           our
           faith
           and
           religion
           ,
           or
           they
           are
           particuler
           questions
           appertayning
           to
           the
           same
           .
           Amongst
           other
           generall
           principles
           there
           are
           two
           ,
           about
           which
           there
           is
           greatest
           contention
           at
           this
           day
           :
           the
           one
           is
           the
           Word
           of
           God
           ,
           the
           other
           the
           Church
           :
           we
           will
           first
           speake
           of
           the
           word
           of
           God
           ,
           and
           afterwardes
           of
           the
           Church
           ,
           and
           lastly
           we
           will
           examine
           euery
           particuler
           Controuersy
           ,
           if
           God
           shall
           ●raunt
           vs
           life
           and
           health
           .
           Two
           thinges
           
           there
           are
           which
           now
           adayes
           hold
           many
           in
           error
           .
           The
           one
           is
           a
           〈◊〉
           opinion
           that
           many
           haue
           ,
           who
           thinke
           it
           a
           matter
           of
           little
           importance
           ,
           whether
           they
           giue
           credit
           or
           no
           to
           many
           things
           taught
           by
           the
           Roman
           Church
           ,
           which
           daungerous
           perswasion
           may
           be
           taken
           out
           of
           the
           mind●s
           of
           all
           faithfull
           people
           ,
           by
           that
           which
           we
           shall
           deliuer
           cōcerning
           the
           Word
           of
           God
           ,
           and
           the
           Church
           ,
           for
           thereby
           it
           shall
           euidently
           appeare
           ,
           that
           al
           thinges
           are
           firmely
           to
           be
           belieued
           ,
           which
           the
           Roman
           Church
           belieueth
           ,
           and
           that
           without
           this
           faith
           no
           man
           can
           hope
           to
           be
           saued
           .
           The
           other
           is
           ,
           that
           such
           as
           de●ire
           to
           find
           out
           the
           true
           faith
           in
           euery
           particuler
           Cōtrouersy
           ,
           are
           oftentimes
           so
           hindred
           by
           the
           sleights
           and
           falshoods
           of
           our
           aduersaryes
           ,
           as
           it
           will
           be
           very
           hard
           for
           them
           to
           discerne
           that
           which
           is
           true
           from
           that
           which
           is
           false
           .
           Wherfore
           we
           will
           endeauour
           in
           euery
           particuler
           Controuersy
           ,
           to
           set
           downe
           the
           true
           state
           of
           the
           question
           .
           Afterward
           we
           will
           lay
           open
           the
           foundation
           of
           the
           Catholike
           doctrine
           .
           And
           lastly
           we
           will
           plainly
           and
           briefly
           answere
           the
           chiefe
           obiections
           of
           our
           Aduersaries
           whether
           they
           be
           drawne
           out
           of
           the
           Scriptures
           ,
           or
           taken
           from
           the
           Fathers
           .
        
         
           2.
           
           And
           because
           our
           Aduersaries
           euermore
           
           boast
           and
           brag
           of
           the
           written
           Word
           of
           God
           ,
           pretending
           out
           of
           it
           only
           to
           proue
           their
           doctrine
           &
           impugne
           ours
           :
           our
           chiefe
           care
           shal
           be
           to
           shew
           ,
           that
           the
           Catholike
           and
           Roman
           faith
           is
           both
           euidently
           and
           strongly
           to
           be
           confirmed
           out
           of
           the
           written
           Word
           of
           God
           ,
           and
           the
           doctrine
           of
           our
           Aduersaries
           hath
           no
           foundation
           at
           all
           in
           the
           holy
           Scriptures
           ,
           but
           is
           manifestly
           opposite
           &
           repugnant
           therunto
           ,
           yet
           so
           ,
           as
           we
           will
           set
           downe
           the
           vniforme
           consēt
           of
           the
           auncient
           Church
           to
           be
           agreeing
           with
           vs
           in
           euery
           Controuersy
           ,
           leauing
           the
           more
           ample
           search
           of
           antiquity
           ,
           vnto
           others
           ,
           to
           whome
           we
           will
           referre
           the
           Reader
           ,
           setting
           downe
           their
           particuler
           names
           ;
           so
           loath
           we
           are
           that
           this
           booke
           of
           ours
           should
           grow
           too
           great
           :
           and
           for
           the
           same
           reason
           we
           haue
           thought
           good
           to
           omit
           many
           arguments
           which
           might
           be
           drawne
           out
           of
           the
           holy
           Scriptures
           for
           confirmation
           of
           the
           Catholike
           faith
           ,
           contenting
           our selues
           to
           set
           downe
           only
           the
           more
           solide
           and
           euident
           proofes
           ,
           because
           we
           are
           resolued
           to
           be
           as
           briefe
           as
           we
           may
           .
        
      
       
         
         
           CHAP.
           II.
           
        
         
           Of
           the
           Word
           of
           God
           in
           generall
           .
        
         
           THE
           word
           of
           God
           ,
           if
           we
           speake
           of
           it
           in
           generall
           ,
           may
           be
           considered
           two
           wayes
           ,
           either
           for
           that
           One
           ,
           Eternall
           and
           Infinite
           Word
           which
           contayneth
           perfectly
           in
           it selfe
           whatsoeuer
           is
           in
           the
           mind
           of
           Almighty
           God
           ,
           which
           is
           the
           same
           with
           the
           Sonne
           of
           God
           ,
           and
           Word
           of
           the
           Father
           ,
           of
           whome
           
             S.
             Iohn
          
           speaketh
           in
           his
           Ghospell
           saying
           :
           
             In
             the
             beginning
             was
             the
             VVord
             ,
          
           but
           of
           this
           Word
           we
           are
           to
           say
           nothing
           heere
           ▪
           but
           the
           Word
           of
           God
           may
           be
           other
           wise
           cōsidered
           and
           taken
           for
           that
           Word
           which
           was
           not
           alwayes
           ,
           nor
           contayneth
           all
           thinges
           which
           are
           in
           the
           mind
           of
           God
           but
           a
           small
           part
           only
           of
           them
           ,
           to
           wit
           ,
           such
           thinges
           as
           God
           would
           haue
           vs
           know
           and
           belieue
           :
           and
           of
           the
           Word
           of
           God
           in
           this
           sense
           we
           speake
           now
           .
           For
           this
           Word
           is
           the
           proper
           and
           complete
           obiect
           of
           our
           faith
           .
        
         
           2.
           
           Moreouer
           this
           Word
           hath
           two
           conditions
           or
           properties
           ,
           the
           one
           is
           ,
           that
           the
           same
           be
           reuealed
           vnto
           vs
           ,
           for
           there
           are
           
           innumerable
           verities
           in
           the
           mind
           of
           God
           the
           which
           because
           they
           are
           not
           reuealed
           to
           vs
           ,
           do
           not
           appertayne
           to
           this
           Word
           .
           The
           other
           is
           ,
           that
           it
           be
           immediatly
           reuealed
           by
           God
           ,
           for
           such
           thinges
           as
           God
           manifesteth
           vnto
           vs
           by
           naturall
           reason
           appertayne
           not
           to
           this
           word
           of
           God
           ,
           
           called
           therfore
           by
           the
           Deuines
           the
           reuealed
           Word
           of
           God.
           
           
        
         
           3.
           
           Of
           this
           Word
           of
           God
           so
           vnderstood
           there
           is
           no
           Controuersy
           betwene
           vs
           and
           our
           Aduersaries
           ,
           but
           only
           in
           wordes
           :
           for
           wheras
           our
           Aduersaries
           say
           that
           Catholikes
           affirme
           ,
           that
           we
           must
           with
           diuine
           fayth
           belieue
           the
           words
           of
           men
           ,
           or
           which
           is
           worse
           ,
           rather
           belieue
           the
           words
           of
           men
           then
           the
           Word
           of
           God
           ,
           it
           is
           a
           meere
           slaunder
           ,
           for
           there
           is
           no
           Catholike
           so
           ignorant
           but
           he
           knoweth
           that
           the
           Theologicall
           vertue
           Faith
           relieth
           astogeather
           vpon
           the
           pure
           ,
           sincere
           ,
           and
           certayne
           Word
           of
           God
           alone
           ,
           according
           to
           that
           of
           
             S.
             Paul
          
           ,
           
           
             when
             you
             had
             receiued
             of
             vs
             the
             word
             of
             the
             heating
             of
             God
             you
             receaued
             it
             not
             as
             the
             word
             of
             men
             ,
             but
             as
             the
             VVord
             of
             God
             ,
             as
             indeed
             it
             is
             .
          
           Neyther
           can
           any
           man
           doubt
           but
           that
           the
           reuealed
           word
           of
           God
           is
           partly
           the
           written
           Word
           contayned
           in
           the
           Canonicall
           bookes
           of
           the
           old
           and
           new
           Testament
           ,
           partly
           vnwritten
           and
           deliuered
           
           by
           tradition
           and
           preaching
           ,
           of
           which
           vnwritten
           word
           the
           Scripture
           maketh
           mention
           in
           many
           places
           ,
           
           but
           we
           will
           first
           treat
           of
           the
           written
           Word
           .
        
      
       
         
           CHAP.
           III.
           
        
         
           Of
           the
           written
           Word
           of
           God.
           
        
         
           THE
           written
           Word
           of
           God
           consisteth
           of
           two
           parts
           ,
           of
           the
           Letter
           which
           euery
           ▪
           man
           may
           read
           in
           the
           books
           themselues
           ,
           and
           in
           the
           true
           sēse
           of
           the
           Letter
           ,
           which
           is
           as
           it
           were
           the
           very
           soule
           and
           life
           thereof
           ,
           without
           which
           the
           Letter
           alone
           rather
           killeth
           thē
           quickneth
           or
           giueth
           life
           :
           as
           we
           see
           euidently
           by
           experience
           in
           the
           Iewes
           ,
           Arians
           ,
           &c
           all
           other
           heretikes
           ,
           as
           well
           new
           as
           old
           :
           for
           the
           Iewes
           hold
           thēselues
           stiffely
           to
           the
           Letter
           of
           the
           old
           Testamēt
           ,
           &
           the
           Arians
           ,
           as
           also
           in
           a
           manner
           all
           other
           heretikes
           ,
           receiue
           eyther
           altogeather
           ,
           or
           for
           the
           greatest
           part
           the
           Letter
           of
           the
           new
           ;
           but
           because
           they
           will
           not
           acknowledge
           the
           true
           sense
           of
           the
           Letter
           ,
           Iewes
           they
           are
           Heretikes
           they
           are
           ,
           Catholikes
           they
           are
           not
           .
           And
           surely
           the
           Letter
           alone
           without
           the
           true
           sense
           cannot
           truly
           and
           properly
           be
           
           called
           the
           Word
           of
           God
           ,
           no
           more
           then
           a
           body
           without
           a
           soule
           can
           truly
           and
           properly
           be
           called
           a
           man
           :
           wherefore
           they
           which
           spoile
           the
           Letter
           of
           the
           true
           sense
           may
           be
           compared
           to
           them
           who
           bereaue
           a
           man
           of
           his
           soule
           and
           life
           .
        
         
           2.
           
           But
           whosoeuer
           do
           substitute
           another
           contrary
           sense
           and
           meaning
           in
           place
           of
           the
           true
           ,
           do
           no
           otherwise
           ,
           then
           they
           ,
           who
           not
           only
           kill
           a
           man
           ,
           but
           by
           Art
           Magick
           bring
           into
           the
           body
           of
           the
           man
           killed
           ,
           some
           other
           diabolicall
           spirit
           ,
           by
           which
           the
           dead
           body
           is
           so
           moued
           ,
           and
           stirred
           ,
           as
           it
           seemeth
           to
           many
           to
           bealiue
           :
           all
           this
           is
           so
           manifest
           a
           truth
           ,
           as
           our
           Aduersaries
           themselues
           are
           not
           able
           to
           deny
           it
           .
        
         
           3.
           
           
             This
             to
             haue
             byn
             the
             doctrine
             of
             the
             auncient
             Church
             sufficiently
             appeareth
             by
             the
             words
             of
          
           S.
           Augustine
           .
           
           The
           vnhappy
           Iewes
           ,
           
             sayth
             he
          
           ,
           &
           more
           vnhappy
           Heretikes
           ,
           whilst
           they
           attend
           only
           to
           the
           sound
           of
           the
           ●etter
           ,
           as
           a
           body
           without
           a
           soule
           ,
           so
           they
           remay●●
           dead
           ,
           and
           voyd
           of
           the
           spirit
           which
           quickneth
           .
           
             And
             els
             where
          
           :
           
           All
           Heretickes
           which
           receiue
           the
           Scriptures
           and
           their
           authority
           will
           seeme
           to
           follow
           them
           ▪
           whereas
           indeed
           they
           follow
           rather
           their
           owne
           errors
           ,
           and
           are
           therefore
           Heretikes
           ,
           not
           because
           they
           co●ntem●e
           them
           ,
           but
           because
           they
           do
           not
           vnderstand
           them
           .
           
             And
             before
             him
          
           S.
           Hilary
           
           
             that
             honour
             of
             the
          
           French
           Nation
           .
           Remēber
           
             (
             saith
             he
          
           )
           that
           there
           is
           not
           one
           of
           the
           heretikes
           which
           doth
           not
           say
           that
           he
           preacheth
           now
           according
           to
           the
           Scriptures
           ,
           
           euen
           those
           things
           in
           which
           he
           blasphemeth
           ,
           albeit
           he
           lieth
           in
           so
           saying
           ▪
           
             And
             a
             little
             after
          
           :
           All
           of
           them
           speake
           Scriptures
           ,
           without
           the
           true
           sēce
           &
           meaning
           ,
           they
           pretēd
           sayth
           without
           fayth
           indeed
           ,
           for
           the
           Scriptures
           consist
           not
           so
           much
           in
           the
           reading
           as
           in
           the
           vnderstāding
           ,
           neyther
           are
           they
           vnderstood
           of
           such
           as
           go
           into
           preuarication
           ,
           but
           continue
           and
           abide
           in
           charity
           .
           Moreouer
           S
           Hierome
           .
           
           Let
           vs
           not
           thinke
           
             (
             sayth
             he
          
           )
           the
           Ghospell
           to
           be
           in
           the
           words
           of
           the
           Scripture
           but
           in
           the
           sense
           ,
           not
           in
           the
           out
           side
           ,
           but
           in
           the
           inside
           ,
           or
           marrow
           ,
           not
           in
           the
           leaues
           of
           the
           words
           ,
           but
           in
           the
           sappe
           ,
           
           pith
           ,
           or
           roote
           of
           reason
           .
           
             And
             a
             little
             after
          
           :
           otherwise
           euen
           the
           Diuell
           himselfe
           speaketh
           .
           Scriptures
           ,
           and
           all
           heresies
           according
           to
           Ezechiel
           make
           vnto
           themselues
           pillowes
           which
           they
           may
           lay
           vnder
           the
           elbow
           of
           euery
           age
           .
           
        
         
           2.
           
           By
           that
           which
           hath
           byn
           sayd
           answere
           may
           be
           made
           to
           our
           Aduersaries
           when
           they
           obiect
           against
           vs
           ,
           that
           we
           affirme
           the
           Scripture
           to
           be
           imperfect
           ,
           obseure
           ,
           like
           a
           nose
           of
           wax
           which
           a
           man
           may
           writh
           which
           way
           he
           will
           ,
           and
           lastly
           the
           origen
           and
           spring
           in
           a
           manner
           of
           all
           heresies
           :
           for
           we
           affirme
           this
           of
           the
           naked
           and
           dead
           letter
           alone
           ,
           destitute
           of
           the
           true
           sense
           ;
           or
           rather
           of
           the
           letter
           ,
           to
           which
           
           the
           Heretikes
           adde
           their
           owne
           peruerse
           sense
           and
           meaning
           :
           neyther
           haue
           our
           Aduersaries
           any
           cause
           to
           wonder
           at
           this
           ,
           seeing
           S.
           Paul
           himselfe
           saith
           of
           the
           bare
           letter
           alone
           ,
           
           
             that
             is
             killeth
             ,
             and
             bringeth
             eternall●
             death
             and
             damnation
             .
          
           But
           neuer
           any
           Catholike
           did
           euer
           attribute
           any
           such
           thing
           to
           the
           liuing
           letter
           ,
           which
           hath
           conioyned
           with
           it
           the
           true
           and
           natiue
           sense
           ,
           and
           which
           alone
           is
           truly
           and
           properly
           the
           word
           of
           God.
           
        
      
       
         
           CHAP.
           IIII.
           
        
         
           How
           we
           are
           to
           seeke
           out
           the
           true
           sense
           and
           meaning
           of
           the
           holy
           Scripture
           .
        
         
           THERE
           is
           a
           great
           contentiō
           betweene
           vs
           and
           our
           Aduersaries
           ,
           about
           the
           meanes
           how
           to
           finde
           out
           the
           true
           and
           naturall
           interpretation
           of
           the
           lett●er
           ,
           
           a
           thing
           to
           necessary
           to
           eternall
           saluation
           .
           They
           teach
           ,
           diuers
           thinges
           concerning
           this
           matter
           ,
           but
           deliuer
           nothing
           that
           is
           certayne
           .
           One
           assigneth
           more
           rules
           to
           this
           purpose
           ,
           another
           
           fewer
           ,
           but
           when
           they
           haue
           sayd
           all
           ,
           they
           confesse
           at
           last
           that
           there
           was
           neuer
           any
           which
           hath
           not
           at
           sometyme
           erred
           in
           seeking
           out
           the
           true
           interpretation
           of
           holy
           Scripture
           .
           For
           they
           giue
           not
           their
           assent
           either
           to
           the
           ancient
           Fathers
           ,
           or
           to
           their
           owne
           Maisters
           in
           all
           thinges
           they
           teach
           or
           write
           :
           nay
           they
           cannot
           assigne
           any
           one
           whom
           they
           acknowledge
           not
           to
           haue
           erred
           sometyme
           ,
           
           nor
           dare
           affirme
           to
           be
           free
           from
           error
           ,
           seeing
           as
           they
           say
           ,
           
             euery
             man
             is
             a
             lyar
          
           :
           and
           so
           at
           last
           all
           thinges
           are
           left
           by
           them
           doubtfull
           and
           vncertayne
           .
        
         
           2.
           
           But
           the
           Catholikes
           proceed
           after
           another
           manner
           ,
           who
           teach
           ,
           that
           the
           certayne
           &
           vndoubted
           sense
           of
           the
           Letter
           is
           not
           to
           be
           taken
           from
           the
           iudgment
           of
           any
           particuler
           man
           ,
           but
           from
           the
           vniforme
           consent
           of
           the
           ancient
           Fathers
           ,
           and
           especially
           from
           the
           iudgment
           and
           interpretation
           of
           the
           Catholike
           Church
           ,
           to
           whome
           it
           appertayneth
           to
           iudge
           of
           the
           sense
           and
           meaning
           of
           the
           holy
           Scriptures
           ,
           as
           the
           holy
           and
           
             O●cumenicall
             Councell
          
           of
           Trēt
           teacheth
           very
           well
           :
           
           for
           there
           is
           no
           doubt
           but
           that
           it
           is
           nore
           safe
           to
           follow
           such
           an
           interpreter
           as
           cannot
           erre
           ,
           then
           such
           a
           oners
           erreth
           sometymes
           ,
           or
           at
           leastwise
           may
           erre
           ,
           but
           the
           Church
           cannot
           erre
           in
           
           her
           iudgment
           ,
           
           seeing
           that
           Christ
           and
           the
           holy
           Ghost
           remayne
           with
           her
           to
           teach
           her
           all
           truth
           ;
           
           wherof
           more
           herafter
           when
           we
           shall
           come
           to
           treat
           of
           the
           Church
           .
        
         
           3.
           
           It
           shall
           suffice
           to
           obserue
           and
           note
           here
           ,
           
           that
           according
           to
           the
           doctrine
           of
           our
           Aduersaries
           nothing
           either
           solide
           or
           certayne
           is
           contayned
           in
           the
           holy
           Scripture
           :
           for
           wheras
           all
           dependeth
           of
           the
           true
           sense
           of
           the
           Letter
           ,
           and
           with
           them
           there
           is
           no
           certayne
           or
           sure
           meanes
           by
           which
           to
           finde
           out
           this
           sense
           ,
           it
           followeth
           that
           they
           call
           all
           into
           doubt
           ,
           which
           is
           in
           the
           Scripture
           ,
           wherby
           who
           seeth
           not
           how
           much
           they
           iniure
           them
           ?
           But
           contrariwyse
           according
           to
           the
           Catholike
           doctrine
           ,
           all
           thinges
           are
           euident
           and
           certayne
           which
           are
           contayned
           in
           the
           holy
           Scriptures
           ,
           appertayning
           eyther
           to
           faith
           ,
           or
           good
           manners
           :
           the
           Catholikes
           hauing
           euer
           a
           certayne
           and
           faithful
           Interpreter
           ,
           to
           wit
           ,
           the
           Catholike
           Church
           .
           And
           surely
           whosoeuer
           reiecteth
           the
           sense
           which
           the
           Church
           giueth
           ,
           and
           in
           place
           therof
           substituteth
           another
           altogeather
           repugnant
           to
           it
           ,
           doth
           all
           one
           with
           him
           ,
           who
           reiecting
           the
           holy
           Scripture
           should
           in
           place
           therof
           bring
           in
           a
           new
           Scripture
           of
           his
           owne
           forging
           ,
           the
           sense
           of
           the
           Scripture
           being
           no
           lesse
           a
           part
           of
           the
           word
           
           of
           God
           then
           the
           letter
           ,
           which
           in
           these
           few
           wordes
           Tertullian
           confirmeth
           out
           of
           the
           tradition
           of
           the
           auncient
           Church
           :
           
             The
             sense
             adultered
          
           ,
           
           
             or
             falsified
             ,
             is
             no
             lesse
             repugnant
             to
             the
             truth
             ,
             then
             the
             letter
             ,
             or
             stile
             corrupted
             .
          
        
         
           4.
           
           And
           to
           conclude
           ,
           it
           may
           be
           inferred
           ,
           that
           saluation
           is
           to
           be
           found
           in
           the
           Roman
           Church
           only
           ,
           
           and
           none
           at
           all
           out
           of
           it
           ,
           
           which
           I
           proue
           thus
           .
           Both
           the
           Scripture
           testifyeth
           &
           all
           mē
           confesse
           that
           diuine
           fayth
           is
           necessary
           to
           saluation
           ,
           
           but
           such
           as
           forsake
           the
           Romā
           Church
           ,
           cannot
           haue
           diuine
           ●aith
           which
           wholy
           relieth
           vpon
           the
           word
           of
           God
           only
           ,
           but
           meerly
           humane
           ,
           seeing
           their
           fayth
           is
           founded
           not
           in
           the
           word
           of
           God
           ,
           interpreted
           by
           the
           Church
           which
           cannot
           erre
           ,
           but
           in
           the
           word
           and
           interpretation
           of
           Luther
           ,
           &
           
             Caluin
             ▪
          
           or
           some
           other
           priuate
           man
           ,
           who
           as
           they
           themselues
           graunt
           may
           erre
           ,
           and
           be
           deceiued
           ;
           such
           an
           humane
           fayth
           then
           ,
           so
           doubtfull
           and
           vncertayne
           ,
           and
           only
           warranted
           by
           mans
           authority
           ,
           cannot
           iustify
           ,
           or
           bring
           a
           man
           to
           eternall
           saluation
           .
        
      
       
         
         
           CHAP.
           V.
           
        
         
           How
           we
           may
           know
           which
           is
           the
           true
           letter
           of
           the
           holy
           Scripture
           .
        
         
           ALL
           such
           as
           forsake
           the
           Roman
           Church
           ,
           and
           make
           little
           account
           of
           her
           authority
           are
           not
           only
           doubtfull
           &
           vndertayne
           ,
           which
           is
           the
           true
           sense
           of
           the
           Scripture
           ,
           but
           they
           can
           haue
           no
           assurance
           at
           all
           eyther
           of
           the
           whole
           ,
           or
           of
           any
           part
           of
           the
           letter
           therof
           .
           For
           whilst
           they
           goe
           about
           to
           call
           in
           question
           ,
           and
           make
           doubtfull
           certayne
           bookes
           only
           of
           the
           old
           Testament
           ,
           before
           they
           are
           aware
           they
           take
           away
           all
           authority
           from
           all
           other
           bookes
           both
           of
           the
           old
           and
           new
           Testament
           .
           For
           whereas
           there
           is
           but
           one
           certaine
           and
           vndoubted
           Canon
           of
           these
           bookes
           ,
           to
           wit
           ,
           that
           which
           is
           receaued
           and
           appre●ued
           by
           the
           iudgment
           of
           the
           Catholike
           Church
           ,
           which
           cannot
           erre
           ;
           our
           Aduersaries
           reiecting
           this
           Canon
           ,
           make
           all
           the
           bookes
           doubtfull
           conteined
           therin
           ▪
           for
           no
           certayne
           testimony
           can
           be
           had
           of
           these
           bookes
           ,
           but
           eyther
           by
           this
           Canon
           only
           ,
           or
           by
           the
           aunciēt
           tradition
           of
           the
           Church
           ,
           
           but
           they
           neyther
           admit
           this
           Canon
           ,
           nor
           wil
           stand
           to
           this
           
             vnwritten
             Traditiō
          
           ,
           or
           acknowledge
           it
           for
           the
           true
           Word
           of
           God.
           
        
         
           2.
           
           Now
           as
           for
           the
           Canons
           lately
           set
           out
           by
           themselues
           ,
           no
           man
           can
           safely
           belieue
           them
           ,
           seeing
           they
           neyther
           agree
           one
           with
           another
           ,
           nor
           with
           the
           auncient
           Canons
           of
           the
           Church
           ,
           nor
           are
           any
           where
           found
           in
           the
           writtē
           Word
           of
           God
           ,
           which
           (
           as
           they
           teach
           )
           is
           only
           to
           be
           belieued
           :
           neyther
           can
           they
           bring
           any
           thing
           ,
           eyther
           concerning
           the
           Canon
           of
           the
           Hebrewes
           ,
           or
           any
           other
           auncient
           Canon
           which
           they
           haue
           not
           taken
           from
           the
           writings
           of
           the
           auncient
           Fathers
           ,
           whose
           authority
           without
           the
           expresse
           written
           Word
           of
           God
           ,
           they
           will
           haue
           to
           be
           in
           no
           wise
           sufficient
           to
           ingender
           fayth
           :
           so
           as
           euen
           by
           the
           iudgment
           of
           our
           Aduersaries
           ,
           none
           of
           all
           these
           can
           establish
           fayth
           concerning
           this
           matter
           .
        
         
           3.
           
           
             Iohn
             Caluin
          
           indeed
           sayth
           ,
           
           that
           it
           is
           as
           easy
           for
           a
           faithfull
           man
           to
           discerne
           Canonicall
           Scripture
           from
           that
           which
           is
           not
           Canonicall
           ,
           as
           to
           one
           that
           seeth
           it
           is
           easy
           to
           discerne
           light
           from
           darknes
           ,
           and
           white
           from
           Black.
           
           But
           in
           so
           saying
           he
           contradicteth
           both
           reason
           and
           experience
           ,
           for
           it
           is
           euident
           that
           in
           old
           tyme
           there
           was
           no
           small
           controuersy
           amongst
           
           the
           raythfull
           ,
           yea
           and
           amongst
           learned
           and
           godly
           men
           concerning
           many
           bookes
           of
           the
           old
           and
           new
           Testament
           ,
           yea
           and
           also
           euen
           now
           amōgst
           such
           as
           our
           Aduersaries
           esteeme
           faithfull
           men
           ,
           
           which
           Caluin
           himselfe
           in
           many
           places
           confesseth
           ▪
        
         
           4.
           
           Moreouer
           Caluins
           owne
           followers
           well
           perceauing
           this
           ,
           fly
           vnto
           their
           owne
           peculiar
           spirit
           ,
           by
           which
           they
           say
           they
           are
           chiefly
           perswaded
           and
           moued
           ,
           and
           not
           by
           the
           only
           consent
           of
           the
           Church
           .
           But
           these
           speake
           nothing
           to
           the
           purpose
           ,
           for
           in
           faith
           two
           thinges
           concurre
           ,
           
           one
           is
           the
           cause
           or
           origen
           of
           fayth
           ,
           to
           wit
           God
           himselfe
           ,
           and
           the
           holy
           Ghost
           ,
           whereof
           there
           is
           no
           controuersy
           betweene
           vs
           and
           them
           ,
           for
           we
           all
           acknowledge
           the
           holy
           Ghost
           to
           be
           the
           principall
           cause
           of
           the
           assent
           we
           giue
           by
           fayth
           ,
           that
           is
           to
           say
           ,
           that
           it
           is
           the
           holy
           Ghost
           who
           chiefly
           perswadeth
           vs
           to
           belieue
           .
           The
           other
           is
           the
           obiect
           of
           fayth
           ,
           or
           that
           which
           is
           to
           be
           belieued
           ,
           whereof
           we
           now
           dispute
           ,
           for
           the
           holy
           Ghost
           doth
           not
           induce
           vs
           to
           belieue
           the
           false
           &
           vncertaine
           deuises
           of
           men
           ,
           but
           the
           pure
           and
           sincere
           Word
           of
           God
           only
           :
           we
           aske
           therfore
           of
           our
           Aduersaries
           ,
           by
           what
           expresse
           Word
           of
           God
           he
           reuealeth
           vnto
           them
           ,
           that
           there
           are
           so
           many
           Canonicall
           bookes
           ,
           and
           neyther
           fewer
           nor
           more
           ;
           for
           
           we
           read
           not
           this
           any
           where
           in
           the
           Scripture
           ,
           and
           they
           admit
           only
           the
           written
           Word
           of
           God
           ,
           how
           can
           the
           holy
           Ghost
           then
           perswade
           thē●o
           belieue
           that
           which
           is
           not
           the
           Word
           of
           God
           ?
           
           for
           we
           are
           not
           now
           to
           expect
           new
           ●●uelations
           from
           God
           ,
           as
           do
           the
           ●nabaptists
           and
           Libertines
           ,
           whom
           for
           this
           cause
           our
           Aduersaries
           condemne
           .
           It
           is
           necessary
           therefore
           that
           if
           they
           will
           haue
           vs
           belieue
           ,
           that
           they
           are
           perswaded
           by
           the
           holy
           Ghost
           to
           belieue
           such
           books
           only
           to
           be
           authenticall
           as
           they
           doe
           say
           are
           such
           ;
           that
           they
           first
           shew
           this
           to
           be
           a
           truth
           expressely
           contayned
           in
           holy
           Scripture
           ,
           which
           they
           will
           neuer
           be
           able
           to
           do
           :
           wherfore
           there
           is
           no
           certainty
           with
           them
           eyther
           of
           the
           sense
           of
           the
           holy
           Scripture
           ,
           
           or
           of
           the
           Letter
           ,
           nor
           euer
           wil
           be
           vntill
           they
           returne
           vnto
           the
           Church
           agayne
           .
           
           But
           we
           Catholikes
           are
           certaine
           of
           both
           ,
           for
           we
           haue
           a
           most
           faythfull
           Canon
           receaued
           in
           the
           Church
           more
           thē
           a
           thousand
           and
           two
           hundred
           yeares
           agoe
           ,
           confirmed
           by
           a
           generall
           ,
           
           and
           Oecumenicall
           Councell
           .
        
         
           5.
           
           And
           this
           to
           haue
           beene
           the
           faith
           and
           doctrine
           of
           the
           auncient
           Church
           for
           the
           discerning
           of
           true
           and
           authenticall
           Scriptures
           ,
           
           that
           short
           but
           pithy
           sentence
           of
           S.
           Augustins
           (
           whome
           Caluin
           acknowledgeth
           
           to
           haue
           byn
           the
           best
           and
           most
           faithfull
           witnes
           of
           antiquity
           )
           sufficiently
           testifyeth
           ,
           saying
           :
           
           
             I
             for
             my
             part
             would
             not
             belieue
             the
             Ghospell
             ,
             vnlesse
             I
             were
             moued
             by
             the
             authority
             of
             the
             Church
             ,
          
           of
           which
           place
           I
           will
           say
           more
           herafter
           in
           the
           Controuersy
           of
           the
           Church
           .
           And
           else-where
           he
           saith
           :
           
             VVe
             receaue
             the
             old
             and
             new
             Testamēt
             in
             that
             nūber
             of
             bookes
             which
             the
             authority
             of
             the
             holy
             Catholike
             Church
             deliuereth
             .
          
           
           So
           
             S.
             Augustine
          
           .
        
         
           6.
           
           I
           know
           our
           Aduersaries
           obiect
           many
           thinges
           against
           many
           bookes
           contayned
           in
           our
           Ecclesiasticall
           Canon
           ,
           but
           their
           chiefe
           arguments
           do
           not
           only
           derogate
           authority
           from
           those
           bookes
           ,
           but
           also
           from
           many
           others
           ,
           which
           they
           receaue
           as
           Canonicall
           .
           For
           they
           obiect
           that
           some
           Fathers
           did
           sometymes
           doubt
           of
           those
           bookes
           which
           they
           will
           not
           admit
           ,
           but
           they
           are
           not
           ignorant
           that
           some
           Fathers
           of
           old
           haue
           doubted
           of
           the
           Epistles
           of
           
             S.
             Iames
          
           ,
           and
           
             S.
             Iude
          
           of
           the
           second
           Epistle
           of
           
             S.
             Peter
          
           ,
           of
           the
           2.
           and
           3.
           of
           
             S.
             Iohn
          
           ,
           of
           the
           Epistle
           to
           the
           Hebrewes
           ,
           and
           of
           the
           Apocalyps
           ,
           of
           which
           bookes
           they
           dare
           not
           now
           doubt
           ,
           
           especially
           Caluins
           followers
           ,
           as
           is
           manifest
           by
           their
           confession
           of
           faith
           .
        
         
           7.
           
           They
           say
           further
           ,
           that
           in
           those
           bookes
           which
           they
           reiect
           ,
           there
           are
           many
           
           thinges
           obscure
           ,
           difficult
           ,
           and
           full
           of
           contradiction
           ,
           but
           what
           booke
           of
           Scripture
           in
           a
           manner
           is
           there
           in
           the
           which
           there
           do
           not
           occurre
           sometymes
           thinges
           obscure
           and
           hard
           to
           be
           vnderstood
           ?
           
           did
           not
           
             S.
             Peter
          
           acknowledge
           as
           much
           ?
           But
           as
           for
           true
           contradictions
           there
           are
           none
           at
           al
           howsoeuer
           there
           may
           be
           some
           things
           which
           at
           the
           first
           fight
           may
           seeme
           to
           imply
           contradiction
           ,
           yet
           indeed
           all
           thinges
           agree
           very
           well
           togeather
           :
           such
           a
           contradiction
           is
           oftentymes
           found
           in
           those
           bookes
           ,
           which
           euen
           our
           Aduersaries
           receaue
           ,
           yea
           euen
           in
           the
           Ghospells
           themselues
           ,
           
           which
           for
           all
           that
           are
           not
           to
           be
           reiected
           ,
           
           
             but
             humbly
             ,
             soberly
             ,
             and
             piously
             to
             be
             ●nterpreted
             ,
          
           as
           
             S.
             Augustine
          
           many
           tymes
           admonisheth
           .
        
         
           8.
           
           To
           conclude
           ,
           all
           the
           arguments
           that
           our
           Aduersaries
           make
           against
           these
           bookes
           are
           fully
           answered
           by
           Catholike
           writers
           ,
           which
           haue
           set
           out
           Commentaries
           vpon
           those
           bookes
           ,
           to
           wit
           ,
           
             Cornelius
             Iansenius
             vpon
             Ecclesiasticus
          
           ,
           
           
             Ionnnes
             Laurinus
             vpon
             the
             booke
             of
             VVisedome
             ,
             Ioannes
             Maldonatus
             and
             Christopher
             à
             Castro
             vpon
             Baruch
             ,
             and
             Nicolas
             Serarius
             vpon
             the
             rest
             of
             the
             bookes
             of
             the
             old
             Testament
             which
             our
             Aduersaries
             call
             Apocriphall
             ,
             to
             omit
             the
             most
             Reuerend
             and
             famous
             Cardinall
             Bellarmine
             ,
             and
             his
             Champion
             Iacobus
             Gretserus
             ▪
             
             as
             also
             Iames
             Gordon
             Lesmoreus
             .
          
           For
           it
           is
           sufficient
           only
           to
           haue
           cited
           them
           ,
           seeing
           that
           I
           write
           only
           an
           abridgment
           of
           Controuersies
           ,
           &
           not
           any
           long
           commentaries
           vpon
           the
           Scripture
           .
           And
           therfore
           contēt
           my selfe
           to
           haue
           shewed
           in
           this
           place
           that
           our
           Aduersaries
           must
           either
           receaue
           the
           Canon
           of
           Scriptures
           approued
           by
           the
           Councell
           of
           Trent
           ,
           or
           be
           vtterly
           destitute
           of
           any
           certayne
           and
           assured
           Canon
           .
        
      
       
         
           CHAP.
           VI.
           
        
         
           Of
           the
           Hebrew
           Text.
           
        
         
           OVR
           Aduersaries
           when
           they
           are
           vrged
           with
           Catholike
           argumēts
           taken
           from
           the
           Scriptures
           ,
           are
           wont
           to
           fly
           to
           the
           Hebrew
           text
           of
           the
           old
           Testament
           ,
           and
           to
           the
           Greeke
           text
           of
           the
           new
           ,
           perswading
           themselues
           by
           this
           meanes
           to
           attayne
           to
           the
           true
           and
           proper
           sense
           of
           the
           letter
           :
           wherefore
           somthing
           is
           to
           be
           sayd
           in
           this
           place
           of
           the
           Hebrew
           &
           Greeke
           text
           ,
           both
           which
           appertayne
           to
           the
           Letter
           of
           the
           holy
           Scripture
           .
        
         
           2.
           
           VVe
           grant
           indeed
           ,
           that
           when
           the
           
           Latin
           translation
           is
           either
           ambiguous
           o●
           lesse
           playne
           ,
           the
           
             Hebrew
             text
          
           is
           well
           and
           profitably
           looked
           into
           ,
           as
           also
           that
           diuers
           myst●ries
           which
           lye
           hidden
           in
           the
           
             Hebrew
             text
          
           and
           cannot
           sufficiently
           be
           explicated
           in
           Latin
           wordes
           ,
           may
           be
           the
           better
           vnderstood
           .
           And
           lastly
           that
           we
           may
           the
           more
           fully
           attayne
           vnto
           the
           force
           and
           Emphasis
           of
           that
           holy
           tongue
           .
        
         
           3.
           
           But
           as
           for
           the
           
             Hebrew
             text
          
           now
           extant
           ,
           we
           do
           not
           acknowledge
           it
           to
           be
           of
           so
           great
           either
           authority
           ,
           or
           perspicuity
           as
           our
           Aduersaries
           pretend
           ,
           and
           we
           further
           deny
           that
           the
           vulgar
           Editiō
           wherinsoeuer
           it
           differeth
           from
           it
           ,
           is
           to
           be
           corrected
           by
           it
           ,
           and
           that
           for
           two
           reasons
           .
           The
           first
           is
           ,
           for
           that
           the
           Hebrew
           text
           though
           neuer
           so
           incorrupt
           ,
           further
           then
           it
           is
           approued
           by
           the
           authority
           of
           the
           Church
           ,
           is
           much
           more
           doubtfull
           ,
           and
           vncertayne
           then
           the
           Latin.
           The
           other
           reason
           is
           ,
           for
           that
           the
           
             Hebrew
             text
          
           which
           is
           now
           in
           vse
           is
           in
           many
           places
           corrupted
           and
           depraued
           ,
           in
           which
           the
           vulgar
           Edition
           is
           entire
           and
           vncorrupted
           .
           Both
           these
           reasons
           shal
           be
           confirmed
           in
           the
           ensuing
           ●hapters
           ,
           which
           the
           learned
           Reader
           may
           see
           in
           the
           Latin
           edition
           ,
           from
           the
           seauenth
           Chapter
           to
           the
           14.
           all
           which
           I
           haue
           omitted
           to
           put
           into
           English
           ,
           because
           
           I
           intend
           to
           help
           the
           lesse
           learned
           ,
           who
           are
           not
           so
           capable
           of
           that
           so
           profoūd
           and
           learned
           a
           discourse
           .
        
      
       
         
           CHAP.
           VII
           .
        
         
           Of
           our
           Aduersaries
           new
           Translations
           of
           the
           Bible
           .
        
         
           THE
           Catholike
           Church
           of
           Christ
           not
           without
           good
           cause
           doth
           reiect
           and
           condemne
           our
           Aduersaries
           new
           Translations
           of
           the
           Bible
           ,
           and
           that
           for
           many
           reasons
           .
           The
           first
           and
           most
           iust
           reason
           is
           ,
           because
           such
           their
           translations
           are
           replenished
           with
           errors
           ,
           which
           haue
           byn
           inuented
           eyther
           by
           Iewes
           ,
           or
           Heretikes
           ,
           of
           which
           see
           many
           examples
           in
           the
           precedent
           Chapters
           of
           the
           Latin
           edition
           ;
           but
           we
           in
           this
           Chapter
           will
           set
           downe
           three
           other
           causes
           or
           origens
           from
           whence
           these
           errors
           spring
           ,
           wherby
           it
           shall
           further
           appeare
           ,
           that
           our
           Aduersaries
           can
           set
           out
           no
           trans●ation
           which
           shall
           not
           be
           found
           full
           of
           many
           &
           great
           errors
           .
        
         
           2.
           
           The
           first
           cause
           is
           ,
           for
           that
           our
           Ad●ersaries
           eyther
           contemne
           ,
           or
           make
           little
           
           account
           of
           the
           translations
           and
           interpretations
           of
           the
           Fathers
           ,
           and
           imploy
           all
           their
           labour
           in
           finding
           out
           all
           the
           versions
           ,
           and
           interpretations
           ,
           and
           expositions
           of
           the
           Iewes
           ,
           which
           they
           highly
           extoll
           &
           commend
           :
           so
           as
           in
           their
           Commentaries
           vpon
           the
           old
           Testament
           ,
           you
           shall
           see
           them
           cite
           
             Thargus
             Rabins
          
           ,
           and
           such
           other
           Thalmudicall
           fictions
           ,
           but
           especially
           
             Rabbi
             Dauid
             Kim●i
          
           ,
           whom
           sometimes
           they
           call
           learned
           ,
           sometymes
           the
           
             most
             learned
          
           among
           the
           Hebrewes
           .
           But
           of
           the
           auncient
           Fathers
           no
           mention
           at
           all
           ,
           for
           if
           there
           be
           ,
           it
           is
           for
           the
           most
           part
           ,
           eyther
           to
           taxe
           ,
           or
           manifestly
           to
           oppugne
           ,
           or
           euen
           to
           corrupt
           their
           writings
           .
        
         
           3.
           
           Now
           what
           can
           be
           more
           vnreasonable
           or
           absurd
           ,
           then
           to
           begge
           the
           true
           sense
           of
           the
           Scripture
           of
           the
           Iewes
           ,
           
           who
           lacke
           faith
           ,
           and
           
             who
             haue
             a
             veyle
             ouer
             their
             hartes
             ,
          
           when
           they
           read
           the
           old
           Testament
           ,
           with
           whome
           God
           is
           not
           pleased
           ,
           and
           who
           are
           Aduersaries
           to
           all
           men
           ,
           vpon
           whom
           the
           Angel
           of
           God
           is
           come
           to
           the
           end
           ,
           who
           peruert
           all
           the
           oracles
           of
           the
           Prophets
           that
           appertayne
           to
           Christ
           ;
           and
           lastly
           ,
           who
           are
           the
           most
           malicious
           enemies
           of
           Christians
           .
           And
           on
           the
           other
           side
           to
           despise
           the
           excellent
           Doctors
           of
           Christs
           Church
           ,
           who
           euen
           in
           the
           iudgment
           of
           
           our
           Aduersaries
           were
           indued
           with
           the
           true
           faith
           ,
           
           full
           of
           the
           holy
           Ghost
           ,
           raysed
           by
           God
           ,
           and
           placed
           in
           the
           Church
           ,
           to
           the
           end
           we
           should
           not
           be
           carried
           about
           with
           euery
           wind
           of
           doctrine
           ,
           who
           haue
           defended
           the
           faith
           against
           all
           heresies
           ,
           who
           haue
           sincerely
           instructed
           the
           faithfull
           people
           in
           the
           mysteries
           of
           the
           Christian
           faith
           ,
           who
           haue
           faithfully
           sent
           downe
           to
           posterity
           the
           sense
           and
           interpretation
           of
           the
           Scriptures
           which
           they
           receaued
           frō
           the
           Apostles
           .
        
         
           4.
           
           Moreouer
           ,
           wheras
           no
           man
           can
           rightly
           interprete
           the
           Scriptures
           who
           hath
           not
           receaued
           from
           God
           the
           gift
           of
           the
           interpretation
           ,
           
           which
           is
           not
           giuen
           but
           to
           the
           members
           of
           Christ
           ,
           and
           his
           Church
           only
           ,
           it
           is
           apparent
           inough
           how
           much
           more
           safe
           it
           is
           to
           follow
           such
           holy
           Doctors
           ,
           then
           the
           impiou●
           Iewes
           which
           are
           
             wrapt
             in
             the
             snares
             of
             the
             Diuell
             ,
          
           
           
             and
             held
             captiue
             at
             his
             will.
          
           And
           seeing
           that
           saying
           of
           Christ
           is
           most
           true
           ,
           
           
             if
             the
             blind
             lead
             the
             blind
             ,
             they
             both
             fall
             into
             the
             ditch
          
           ;
           it
           cannot
           be
           but
           our
           Aduersaries
           ,
           blind
           and
           destitute
           of
           the
           light
           of
           faith
           ,
           and
           led
           by
           the
           blind
           Iewes
           ,
           must
           needes
           fall
           downe
           headlong
           ,
           and
           breake
           their
           neckes
           .
        
         
           5.
           
           Here●hence
           it
           is
           ,
           that
           our
           Aduersaries
           do
           insert
           into
           the
           new
           translations
           
           almost
           all
           the
           places
           of
           Scripture
           corrupted
           by
           the
           Iewes
           ,
           and
           that
           they
           deny
           togeather
           with
           the
           Iewes
           many
           oracles
           of
           the
           Prophets
           ,
           to
           be
           vnderstood
           of
           Christ
           ,
           and
           many
           wayes
           wrest
           euen
           those
           oracles
           which
           they
           cānot
           deny
           to
           be
           vnderstood
           of
           Christ
           ,
           from
           that
           true
           sense
           in
           which
           they
           are
           cited
           in
           the
           new
           Testament
           ,
           by
           the
           Apostles
           ,
           Euangelists
           ,
           and
           Christ
           himselfe
           ,
           to
           prophane
           &
           impious
           senses
           lately
           inuented
           by
           the
           Iewes
           out
           of
           their
           hatred
           to
           Christ.
           
        
         
           6.
           
           The
           second
           cause
           is
           ,
           that
           they
           desire
           nothing
           more
           then
           in
           their
           translations
           to
           depart
           from
           the
           vulgar
           edition
           ,
           the
           which
           seeing
           it
           is
           most
           sincere
           and
           correct
           ,
           they
           which
           almost
           in
           all
           thinges
           leaue
           it
           ,
           must
           needes
           fall
           into
           many
           errors
           .
        
         
           7.
           
           The
           third
           cause
           is
           ,
           the
           malicious
           intention
           of
           our
           Aduersaries
           ,
           who
           set
           forth
           new
           translations
           of
           the
           Scripture
           for
           no
           other
           end
           ,
           then
           by
           them
           to
           oppugne
           the
           Catholike
           doctrine
           ,
           and
           to
           establish
           and
           confirme
           their
           owne
           errors
           and
           heresies
           :
           and
           therefore
           when
           any
           plain
           text
           occurreth
           ,
           which
           maketh
           manifestly
           against
           their
           erroneous
           doctrine
           ,
           they
           seeke
           to
           make
           obscure
           the
           true
           and
           proper
           sense
           by
           their
           peruerse
           translation
           ;
           
           but
           if
           they
           light
           vpon
           any
           place
           somewhat
           obscure
           ,
           which
           may
           seeme
           to
           fauour
           their
           doctrine
           ,
           they
           so
           depraue
           it
           by
           their
           new
           translation
           ,
           that
           the
           Scripture
           it selfe
           may
           seeme
           to
           confirme
           what
           they
           falsely
           teach
           ,
           and
           so
           by
           this
           meanes
           they
           must
           needes
           stuffe
           their
           translations
           with
           infinite
           corruptions
           ,
           for
           these
           three
           reasons
           :
           
           therfore
           not
           without
           great
           reason
           do
           we
           reiect
           our
           Aduersaries
           transla●ions
           which
           so
           swarme
           with
           corruptions
           .
           Many
           other
           reasons
           are
           both
           learnedly
           and
           largely
           set
           downe
           by
           
             Iames
             Gretser
          
           ,
           which
           we
           for
           breuity
           sake
           omit
           .
        
      
       
         
           CHAP.
           VIII
           .
        
         
           Of
           the
           Latin
           vulgar
           Edition
           .
        
         
           OVR
           Aduersaries
           conuinced
           by
           the
           truth
           it selfe
           ,
           confesse
           sometymes
           ,
           that
           the
           vulgar
           Edition
           not
           only
           is
           to
           be
           preferred
           before
           all
           other
           latin
           Editions
           ,
           but
           euen
           before
           the
           Greeke
           text
           of
           the
           new
           Testament
           ,
           and
           the
           Hebrew
           text
           of
           the
           old
           ,
           for
           in
           many
           places
           reiecting
           them
           ,
           they
           follow
           our
           vulgar
           translation
           ,
           as
           may
           be
           seene
           in
           the
           Latin
           edition
           in
           the
           Chapters
           8.
           9.
           10.
           13.
           
           notwithstanding
           that
           in
           many
           other
           places
           they
           exceedingly
           inueigh
           against
           it
           ,
           and
           with
           great
           hostility
           oppugne
           it
           ,
           partly
           for
           that
           they
           see
           the
           same
           to
           contradict
           in
           many
           places
           their
           errors
           ,
           and
           partly
           also
           ,
           for
           that
           they
           labour
           by
           all
           meanes
           to
           perruert
           the
           text
           of
           the
           Scripture
           by
           their
           new
           versions
           ,
           to
           make
           thē
           speake
           in
           fauour
           of
           their
           errors
           ,
           which
           they
           cannot
           do
           if
           the
           authority
           of
           the
           old
           interpreter
           continue
           in
           all
           thinges
           entire
           and
           vndiminished
           .
           
           As
           for
           Caluin
           ,
           he
           is
           so
           deadly
           an
           enemy
           to
           the
           vulgar
           edition
           ,
           that
           with
           great
           excesse
           he
           declameth
           against
           it
           in
           this
           manner
           :
           
             So
             farre
             off
             is
             it
          
           ,
           saith
           he
           ,
           
             that
             there
             is
             one
             entire
             leafe
             ,
             as
             there
             are
             scarse
             three
             verses
             togeather
             not
             defiled
             with
             some
             notable
             error
             .
          
           But
           to
           proue
           this
           his
           impudent
           assertion
           ,
           he
           bringeth
           only
           one
           place
           out
           of
           the
           new
           Testament
           ,
           which
           a
           little
           after
           we
           will
           shew
           to
           haue
           byn
           exceedingly
           well
           translated
           out
           of
           the
           Greeke
           .
           He
           bringeth
           no
           other
           places
           out
           of
           the
           old
           Testament
           then
           such
           as
           he
           taketh
           out
           of
           the
           Psalmes
           ,
           which
           (
           as
           it
           is
           euident
           )
           are
           translated
           word
           for
           word
           out
           of
           the
           Greeke
           version
           of
           the
           
             Septuagint
             interpreters
          
           .
           Nay
           in
           the
           same
           place
           ,
           Caluin
           acknowledgeth
           that
           the
           Latin
           interpreter
           hath
           ,
           with
           all
           possible
           diligence
           ,
           expressed
           
           the
           Greeke
           translatiō
           .
           And
           as
           for
           the
           Greeke
           interpretation
           of
           the
           Septuaginta
           ,
           it
           is
           most
           learnedly
           defended
           by
           Genebrard
           ,
           
           so
           as
           it
           were
           superfluous
           to
           say
           any
           more
           .
           Indeed
           Caluins
           &
           Luthers
           disciples
           find
           fault
           with
           many
           other
           places
           in
           the
           vulgar
           edition
           ,
           both
           of
           the
           old
           and
           new
           Testament
           ,
           but
           we
           will
           lay
           foure
           generall
           grounds
           ,
           out
           of
           which
           all
           their
           arguments
           may
           be
           easily
           answered
           .
        
         
           2.
           
           The
           first
           is
           :
           If
           our
           Aduersaries
           will
           needes
           haue
           the
           present
           Roma●
           Church
           condemned
           for
           following
           and
           authorizing
           the
           vulgar
           Latin
           interpretation
           ,
           they
           must
           needes
           also
           condemne
           the
           whole
           auncient
           Church
           ,
           and
           all
           the
           Fathers
           who
           liued
           in
           the
           first
           foure
           hundred
           yeares
           after
           Christ
           ,
           for
           they
           acknowledged
           no
           other
           interpretation
           of
           the
           old
           Testament
           as
           authenticall
           ,
           then
           that
           of
           the
           Septuaginta
           Interpreters
           ,
           which
           much
           more
           departeth
           from
           the
           Hebrew
           text
           ,
           now
           extant
           ,
           then
           our
           vulgar
           Latin
           ,
           as
           our
           Aduersaries
           themselues
           confesse
           .
           Wherfore
           if
           the
           
             Roman
             Church
          
           be
           to
           be
           condemned
           for
           the
           vulgar
           Edition
           ,
           much
           more
           the
           
             Primitiue
             Church
          
           for
           the
           version
           of
           the
           Septuaginta
           :
           and
           heereof
           it
           followeth
           further
           ,
           that
           the
           Church
           is
           not
           to
           be
           condemned
           which
           followeth
           a
           translation
           
           of
           the
           Scripture
           which
           in
           some
           thinges
           may
           be
           amended
           ,
           so
           long
           as
           nothing
           is
           to
           be
           found
           in
           it
           which
           is
           repugnant
           eyther
           to
           fayth
           or
           good
           manners
           :
           For
           otherwise
           the
           auncient
           Church
           had
           erred
           in
           retayning
           the
           version
           of
           the
           Septuaginta
           ,
           which
           was
           corrupted
           in
           some
           places
           ,
           but
           those
           corruptions
           were
           not
           in
           any
           thing
           necessary
           to
           be
           knowne
           .
           
           Moreouer
           Caluin
           himselfe
           con●esteth
           ,
           
             that
             we
             must
             not
             depart
             from
             the
             Church
             ,
             for
             errors
             of
             little
             importance
             ,
             the
             ignorance
             whereof
             neyther
             doth
             violate
             Religion
             ,
             nor
             preiudice
             our
             saluation
             .
          
           Wherfore
           albeit
           there
           should
           be
           some
           such
           errors
           in
           the
           vulgar
           Edition
           ,
           yet
           were
           not
           the
           
             Roman
             Church
          
           ,
           
           which
           is
           so
           auncient
           &
           so
           hightly
           commended
           by
           the
           mouth
           of
           the
           Apostle
           (
           as
           speaketh
           
             S.
             Hierome
          
           )
           to
           be
           condemned
           or
           forsaken
           .
           And
           this
           may
           serue
           for
           answere
           to
           our
           Aduersaries
           arguments
           ,
           when
           they
           obiect
           certayne
           light
           faults
           of
           the
           vulgar
           Edition
           which
           haue
           crept
           into
           it
           ,
           eyther
           by
           the
           negligence
           of
           the
           printers
           ,
           or
           by
           any
           other
           accident
           .
           As
           also
           what
           our
           Aduersaries
           obiect
           against
           the
           Psalter
           may
           heerby
           be
           conuinced
           to
           be
           very
           weake
           ,
           for
           seeing
           that
           no
           other
           version
           is
           followed
           in
           it
           ,
           then
           that
           auncient
           version
           of
           the
           Septuaginta
           ,
           they
           cannot
           condemne
           vs
           ,
           vnlesse
           they
           will
           
           condemne
           the
           whole
           primitiue
           Church
           ,
           togeather
           with
           vs
           ,
           yea
           the
           Apostles
           and
           Euangelists
           thēselues
           ,
           who
           followed
           the
           same
           version
           ,
           is
           as
           shewed
           in
           the
           11.
           
           Chapter
           of
           the
           Latin
           Edition
           of
           this
           Controuersy
           .
        
         
           3.
           
           The
           second
           ground
           .
           A
           good
           interpreter
           doth
           not
           ty
           himselfe
           to
           transtate
           word
           for
           word
           ,
           seeing
           that
           euery
           tongue
           hath
           his
           proper
           phrases
           ,
           and
           manner
           of
           speach
           ,
           but
           contenteth
           himselfe
           to
           expresse
           the
           true
           sense
           and
           meaning
           of
           that
           which
           he
           translateth
           .
           Wherefore
           all
           our
           Aduersaries
           argumēts
           are
           nothing
           worth
           by
           which
           they
           proue
           that
           certayne
           places
           of
           the
           vulgar
           edition
           are
           somewhat
           otherwise
           in
           the
           Hebrew
           and
           Greeke
           ,
           so
           that
           the
           sense
           of
           the
           whole
           period
           be
           one
           and
           the
           same
           ,
           as
           most
           of
           the
           places
           are
           which
           they
           carpe
           at
           in
           the
           vulgar
           Edition
           .
        
         
           4.
           
           The
           third
           ground
           .
           The
           places
           of
           holy
           Scripture
           are
           of
           two
           sortes
           ,
           some
           are
           cleare
           &
           manifest
           ,
           as
           almost
           all
           are
           ,
           which
           set
           downe
           the
           history
           of
           the
           old
           and
           new
           Testament
           .
           Others
           are
           obscure
           ,
           and
           full
           of
           difficulty
           ,
           as
           are
           many
           places
           in
           the
           Psalmes
           and
           Prophets
           .
           Now
           if
           the
           interpreter
           in
           such
           places
           as
           are
           euident
           and
           manifest
           ,
           do
           interprete
           rightly
           all
           of
           them
           ,
           ●nd
           in
           such
           places
           of
           Scripture
           as
           are
           obscure
           ,
           
           expresse
           a
           sense
           and
           meaning
           agreab●e
           to
           the
           Letter
           ,
           though
           he
           come
           short
           of
           the
           best
           sense
           ,
           and
           that
           there
           might
           be
           a
           better
           gi●en
           ,
           he
           is
           not
           therefore
           to
           be
           thought
           to
           haue
           erred
           ,
           or
           not
           to
           haue
           fulfilled
           the
           office
           of
           a
           good
           interpreter
           .
           For
           so
           plentifull
           and
           profound
           is
           the
           sense
           of
           holy
           Scripture
           ,
           especially
           in
           such
           places
           as
           are
           ob●cure
           ,
           as
           it
           is
           not
           easy
           for
           any
           man
           to
           ●udge
           ,
           which
           is
           the
           best
           sense
           .
           Nay
           if
           we
           must
           interprete
           a
           new
           ,
           vntill
           wee
           haue
           found
           out
           the
           best
           sense
           ,
           there
           will
           neuer
           be
           a●
           end
           of
           interpreting
           ,
           but
           we
           must
           euery
           yeare
           set
           forth
           a
           new
           inter●●●tation
           ,
           or
           at
           least
           correct
           and
           amend
           the
           ●ormer
           ,
           as
           our
           Aduersaries
           haue
           done
           ,
           and
           Bezw
           by
           name
           ,
           who
           hauing
           set
           out
           fiue
           diuers
           editions
           of
           the
           new
           Testament
           euery
           one
           much
           differing
           from
           the
           other
           ,
           
           as
           himselfe
           freely
           confesteth
           ,
           yet
           he
           plainly
           acknowledgeth
           that
           in
           his
           first
           edition
           he
           hath
           neyther
           satisfyed
           eyther
           the
           greatnes
           of
           the
           worke
           ,
           or
           his
           owne
           desire
           .
           Out
           of
           which
           ground
           we
           answere
           to
           that
           which
           our
           Aduersaries
           obiect
           :
           to
           wit
           ,
           that
           there
           are
           many
           places
           of
           the
           vulgar
           Edition
           which
           might
           much
           better
           and
           much
           more
           cleerly
           haue
           been
           translate●
           :
           for
           it
           is
           sufficient
           that
           they
           are
           well
           and
           rightly
           translated
           .
        
         
         
           5.
           
           The
           fourth
           ground
           .
           We
           are
           not
           to
           reprehend
           the
           translations
           of
           holy
           Scripture
           ,
           only
           because
           they
           differ
           one
           from
           another
           ,
           so
           long
           as
           they
           are
           not
           contrary
           the
           one
           to
           the
           other
           :
           and
           in
           this
           the
           holy
           Scripture
           differeth
           from
           other
           prophane
           writings
           .
           For
           euen
           as
           the
           holy
           Ghost
           in
           diuers
           places
           of
           holy
           Scripture
           teacheth
           thinges
           different
           ,
           but
           not
           repugnant
           :
           so
           the
           same
           holy
           Ghost
           can
           in
           one
           place
           &
           in
           the
           same
           words
           teach
           diuers
           things
           .
           And
           heerehence
           it
           is
           ,
           
           that
           
             S.
             Thomas
          
           teacheth
           well
           ,
           as
           did
           
             S.
             Augustine
          
           before
           him
           ,
           that
           of
           one
           &
           the
           same
           p●ace
           of
           Scripture
           ,
           there
           may
           be
           many
           litterall
           senses
           .
           For
           whereas
           the
           litterall
           sense
           is
           that
           which
           the
           author
           intendeth
           ,
           and
           the
           proper
           and
           chiefe
           author
           of
           the
           holy
           Scripture
           is
           God
           himselfe
           whose
           intention
           and
           meaning
           is
           not
           tied
           to
           one
           verity
           only
           ,
           as
           is
           mans
           vnderstanding
           ,
           but
           he
           in
           one
           and
           the
           same
           moment
           comprehendeth
           all
           things
           ;
           there
           is
           no
           doubt
           ,
           but
           that
           he
           in
           the
           same
           words
           and
           at
           the
           same
           tyme
           ,
           can
           intimate
           vnto
           vs
           diuers
           things
           .
        
         
           6.
           
           The
           which
           thing
           is
           excellently
           declared
           by
           
             S.
             Augustin
          
           ,
           
           for
           hauing
           said
           that
           he
           thought
           Moyses
           intended
           diuers
           senses
           in
           his
           words
           ,
           he
           correcteth
           himselfe
           saying
           ,
           that
           without
           all
           doubt
           God
           who
           is
           
           the
           principall
           author
           of
           the
           Scriptures
           did
           so
           .
           
             O
             ●ord
          
           ,
           sayth
           he
           ,
           
             seeing
             thou
             art
             God
             and
             not
             flesh
             and
             blo●d
             ,
             if
             man
             be
             short
             sig●ted
             ,
             can
             it
             be
             hidden
             from
             the
             spirit
             which
             will
             lead
             me
             into
             the
             right
             land
             ,
             whatsoeuer
             thoug
             mast
             in
             those
             words
             to
             reueate
             to
             posterity
             ,
             howsoeuer
             he
             by
             whome
             they
             were
             sp●ken
             ,
             though
             per
             adueenture
             but
             of
             one
             seme
             only
             ,
             〈…〉
             many
             other
             no
             lesse
             true
             ,
             so
             S.
             Augustin●
          
           seeing
           there●or●
           there
           are
           diuers
           litterall
           seme●
           of
           one
           and
           the
           same
           place
           ,
           one
           interpreter
           may
           follow
           one
           sense
           ,
           and
           another
           〈◊〉
           another
           ,
           so
           long
           as
           neyther
           of
           them
           do
           say
           any
           thing
           not
           agreeable
           to
           the
           word
           of
           God
           ,
           but
           both
           the
           one
           sense
           and
           the
           other
           is
           godly
           ,
           and
           conformable
           to
           other
           places
           of
           Scripture
           :
           and
           this
           maketh
           much
           for
           the
           dignity
           of
           the
           Scriptures
           ,
           and
           profit
           of
           the
           Church
           ,
           according
           to
           that
           which
           
             S.
             Augustin
          
           writeth
           elsewhere
           :
           
           
             How
             could
             God
          
           (
           sayth
           he
           )
           
             better
             commend
             vnto
             vs
             the
             plentifull
             fruit
             of
             his
             Deuine
             wordes
             ,
             then
             by
             so
             disposing
             ,
             as
             the
             same
             words
             may
             be
             vnderstood
             diuers
             wayes
             .
          
        
         
           7.
           
           Nay
           we
           see
           moreouer
           the
           holy
           Scripture
           it selfe
           to
           shew
           very
           manifestly
           ,
           that
           there
           are
           diuers
           senses
           of
           the
           same
           wordes
           .
           For
           there
           is
           no
           doubt
           ,
           but
           that
           commaundment
           o●
           Deutero●omy
           ,
           
           
             Thou
             shal●
             not
             tye
             the
             mouth
             of
             the
             Oxe
             that
             thresheth
             ,
          
           according
           to
           the
           litterall
           sense
           ,
           doth
           signify
           
           that
           the
           mouth
           of
           an
           oxe
           is
           not
           to
           be
           tyed
           whilst
           he
           treadeth
           forth
           the
           corne
           in
           the
           floare
           ,
           for
           so
           according
           to
           the
           Letter
           the
           Iewes
           obserued
           it
           ,
           as
           indeed
           they
           were
           bound
           to
           do
           .
           
           Neuerth●les
           
             S.
             Paul
          
           manife●●ly
           reacheth
           ,
           that
           God
           the
           proper
           Author
           of
           the
           holy
           Scripture
           ,
           intēded
           chie●ly
           another
           sense
           ▪
           
             Is
             God
          
           ,
           sayth
           he
           ,
           
             so
             carefull
             of
             Oxen
             ,
             or
             doth
             he
             not
             so
             say
             in
             regard
             of
             vs
             ,
             for
             indeed
             these
             things
             are
             written
             for
             vs
          
           ;
           h●therto
           it
           also
           apper●ayneth
           that
           in
           the
           Hebrew
           tongue
           one
           word
           hath
           many
           ●ignifications
           ,
           as
           hath
           beene
           shewed
           in
           the
           seauēth
           Chapter
           in
           the
           Latin
           Edition
           .
        
         
           8.
           
           Out
           of
           this
           ground
           we
           affirme
           ,
           that
           there
           is
           no
           repugnance
           betweene
           the
           Septuagint
           Interprters
           ,
           and
           the
           Hebrew
           text
           ,
           and
           betweene
           the
           Hebrew
           text
           and
           the
           
             vulgar
             Edition
          
           ,
           or
           lastly
           betweene
           the
           interpretation
           of
           the
           
             vulgar
             Edition
          
           of
           the
           
             old
             Testament
          
           ,
           and
           that
           of
           the
           new
           ,
           how
           much
           soeuer
           the
           same
           wordes
           are
           diuersly
           translated
           ,
           to
           wit
           ,
           otherwise
           of
           the
           S●ptuagint
           ,
           and
           otherwise
           of
           the
           vulgar
           Latine
           interpreter
           ,
           or
           otherwise
           of
           the
           
             vulgar
             Edition
          
           of
           the
           
             old
             Testament
          
           ,
           and
           otherwise
           of
           the
           
             vulgar
             Edition
          
           of
           the
           new
           ,
           where
           in
           both
           places
           the
           same
           wordes
           are
           cited
           ,
           for
           the
           same
           places
           of
           Scripture
           are
           oftentymes
           otherwise
           cited
           by
           the
           Apostles
           in
           the
           
           
             new
             Testament
          
           ,
           then
           hath
           the
           Hebrew
           text
           of
           of
           the
           old
           .
           But
           here
           is
           diuersity
           without
           any
           repugnance
           ,
           or
           contrariety
           .
           And
           this
           hath
           place
           especially
           in
           the
           Hebrew
           text
           ,
           because
           in
           the
           Hebrew
           tongue
           there
           is
           so
           different
           reading
           of
           one
           and
           the
           same
           word
           .
           See
           examples
           hereof
           in
           the
           Latine
           Edition
           of
           this
           Controuersy
           ,
           in
           this
           Chapter
           .
        
         
           9.
           
           It
           wil
           be
           easy
           out
           of
           that
           which
           hath
           byn
           said
           to
           answere
           that
           which
           our
           Aduersaries
           obiect
           against
           diuers
           places
           of
           the
           vulgar
           edition
           .
           For
           albeit
           there
           be
           diuersity
           betweene
           it
           ,
           and
           the
           Hebrew
           text
           ,
           there
           is
           no
           repugnance
           or
           contrari●ty
           :
           and
           if
           our
           Aduersaries
           think
           otherwise
           it
           proceedeth
           from
           their
           ignorance
           of
           the
           Hebrew
           tongue
           ,
           which
           hath
           many
           wordes
           subiect
           to
           ambiguity
           ,
           and
           very
           many
           phrases
           much
           different
           from
           the
           Latin
           and
           Greeke
           phrase
           ,
           as
           in
           the
           Chapters
           that
           follow
           may
           be
           seene
           in
           the
           Latin
           Edition
           from
           the
           16.
           to
           the
           20.
           
        
      
       
         
         
           CHAP.
           IX
           .
        
         
           The
           place
           of
           Genesis
           (
           she
           shall
           breake
           thy
           head
           )
           is
           shewed
           to
           be
           well
           translated
           .
        
         
           IT
           wil
           be
           too
           long
           ,
           and
           little
           to
           my
           purpose
           to
           examine
           all
           the
           places
           of
           the
           vulgar
           Edition
           to
           which
           our
           Aduersaries
           take
           exception
           ,
           for
           many
           of
           them
           differ
           little
           or
           nothing
           from
           the
           Hebrew
           text
           of
           the
           old
           Testament
           ,
           or
           from
           the
           Greeke
           of
           new
           :
           we
           will
           handle
           some
           few
           of
           greatest
           difficulty
           ,
           and
           which
           our
           Aduersaries
           do
           most
           often
           and
           with
           great
           bitternes
           vrge
           against
           vs
           ,
           that
           by
           them
           ,
           iudgment
           may
           be
           giuen
           of
           the
           rest
           which
           are
           of
           lesse
           importance
           .
        
         
           2.
           
           The
           first
           place
           which
           they
           say
           is
           depraued
           ,
           and
           or
           which
           they
           often
           and
           eagerly
           complaine
           ,
           
           is
           that
           of
           the
           third
           of
           
             Genesis
             v.
             15.
             
             Ipsa
             conteret
             caput
             tuum
             :
          
           for
           it
           is
           not
           ipsa
           in
           the
           Hebrew
           ,
           but
           ipsum
           .
           as
           if
           it
           were
           spoken
           of
           the
           seed
           of
           the
           womā
           and
           not
           of
           the
           woman
           her selfe
           .
           The
           Lutherans
           crie
           out
           of
           great
           iniury
           done
           thereby
           to
           Christ
           ,
           as
           to
           whome
           alone
           it
           appertayneth
           to
           bruze
           the
           head
           of
           the
           
           Diuel
           which
           we
           attribute
           to
           another
           ,
           to
           wit
           ,
           to
           the
           
             Blessed
             Virgin.
          
           
        
         
           3.
           
           Caluin
           also
           affirmeth
           ,
           that
           we
           haue
           found
           out
           a
           
             sacrilegious
             exposition
          
           ,
           whilst
           we
           accommodate
           that
           to
           the
           holy
           Mother
           of
           Christ
           which
           was
           spoken
           of
           the
           seed
           ,
           
           Christ
           himselfe
           .
           And
           as
           for
           the
           Lutherans
           we
           haue
           lesse
           cause
           to
           blame
           thē
           for
           reprehending
           our
           version
           ,
           seeing
           they
           stoutly
           mantayne
           ,
           that
           by
           the
           seed
           of
           the
           woman
           Christ
           only
           is
           meant
           .
        
         
           4.
           
           But
           as
           for
           Caluin
           ,
           he
           sheweth
           the
           greedy
           appetite
           he
           hath
           to
           calumniate
           whē
           he
           calleth
           our
           version
           a
           
             sacrilegious
             exposition
          
           ,
           for
           he
           conuinced
           by
           the
           truth
           ,
           cōfesseth
           that
           by
           the
           seed
           of
           the
           woman
           not
           only
           Christ
           is
           meant
           ,
           but
           all
           his
           member●
           yea
           euen
           all
           mankind
           .
           It
           is
           therefore
           wōderfull
           that
           he
           saith
           ,
           it
           is
           a
           
             sacrilegious
             exposition
          
           ,
           to
           apply
           to
           the
           
             Blessed
             Virgin
          
           Mary
           that
           which
           was
           spoken
           of
           the
           seed
           ,
           vnlesse
           he
           will
           not
           that
           the
           Blessed
           Virgin
           be
           any
           mēber
           of
           Christ
           ,
           or
           to
           appertayn●
           any
           thing
           to
           mankind
           .
           For
           seeing
           that
           the
           promise
           of
           bruzing
           Sathās
           head
           appertayneth
           to
           Chris●
           ,
           and
           euery
           member
           of
           his
           (
           as
           Caluin
           writeth
           in
           expresse
           wordes
           )
           it
           must
           doubtlesse
           principally
           appertayne
           to
           the
           Blessed
           Virgin
           ,
           
           as
           who
           next
           after
           Christ
           ,
           hath
           most
           strongly
           crushed
           Satans
           
           head
           .
           
           VVherfore
           euen
           the
           Lutherans
           themselues
           obserue
           ,
           that
           Caluin
           ha●h
           no
           reason
           to
           obiect
           this
           vnto
           the
           Catholikes
           .
        
         
           5.
           
           But
           to
           the
           end
           we
           may
           the
           better
           vnderstand
           whether
           it
           be
           any
           fault
           at
           all
           ,
           that
           we
           retayne
           in
           the
           vulgar
           version
           the
           particle
           
             (
             ipsa
          
           )
           we
           are
           first
           to
           declare
           the
           literall
           sense
           of
           this
           place
           ,
           and
           to
           examine
           after
           ,
           whether
           it
           be
           any
           error
           that
           we
           retayne
           the
           particle
           
             (
             ipsa
          
           )
           in
           our
           version
           .
           For
           it
           was
           not
           out
           of
           any
           ignorance
           or
           drowsy
           carelesnes
           ,
           that
           the
           
             feminine
             gender
          
           crept
           in
           heere
           ,
           insteed
           of
           the
           masculine
           ,
           or
           neuter
           ,
           
           as
           Caluin
           calumniateth
           ,
           but
           it
           was
           done
           of
           purpose
           ,
           and
           for
           iust
           cause
           ,
           as
           shal
           be
           shewed
           .
        
      
       
         
           CHAP.
           X.
           
        
         
           Of
           the
           true
           sense
           of
           these
           wordes
           :
           Ipsa
           conteret
           &c.
           
        
         
           THAT
           we
           may
           find
           out
           the
           true
           sense
           of
           these
           wordes
           ,
           we
           must
           first
           re●ute
           the
           f●lse
           expositions
           of
           our
           Aduersaries
           .
           The
           Lutherās
           by
           the
           seed
           of
           the
           womā
           will
           needes
           haue
           Christ
           only
           to
           be
           mean●
           :
           we
           confesse
           indeed
           
           that
           he
           is
           principally
           meant
           therby
           ,
           and
           that
           therefore
           the
           place
           may
           be
           well
           vnderstood
           of
           Christ
           ,
           as
           many
           auncient
           Fathers
           haue
           expounded
           it
           ,
           but
           that
           Christ
           alone
           is
           meant
           hereby
           ,
           and
           not
           his
           members
           we
           deny
           to
           be
           the
           literall
           sense
           for
           the
           reasons
           following
           .
        
         
           2.
           
           First
           it
           is
           euident
           that
           the
           seed
           of
           the
           Serpent
           which
           is
           opposed
           against
           the
           seed
           of
           the
           woman
           ,
           doth
           not
           signify
           any
           one
           Serpent
           ,
           but
           a
           multitude
           :
           it
           is
           therefore
           very
           probable
           ,
           that
           by
           the
           seed
           of
           the
           woman
           a
           multitude
           also
           is
           signified
           ,
           vnlesse
           we
           will
           haue
           the
           Scripture
           in
           so
           few
           wordes
           speak
           ambiguously
           .
           Moreouer
           semen
           is
           a
           Nowne
           collectiue
           properly
           signifying
           a
           multitude
           ,
           neyther
           is
           there
           any
           thing
           in
           this
           sentence
           that
           forceth
           vs
           to
           departe
           from
           the
           proper
           signification
           of
           the
           Word
           .
           This
           reason
           is
           of
           so
           great
           a
           force
           ,
           that
           C●luin
           was
           moued
           therby
           to
           forsake
           the
           exposition
           of
           the
           Lutherans
           ,
           which
           he
           would
           otherwise
           willingly
           haue
           imbraced
           the
           more
           strongly
           to
           assault
           vs
           ,
           for
           thus
           he
           writeth
           :
           
             Some
             make
             no
             doubt
             but
             Christ
             alone
             is
             meant
             by
             the
             seed
             of
             the
             woman
             ,
             whose
             exposition
             I
             could
             willingly
             approue
             ,
          
           
           
             but
             that
             I
             see
             they
             offer
             too
             great
             violence
             to
             the
             word
             (
             seed
             )
             for
             who
             will
             graunt
             ,
             that
             a
             Nowne
             collectiue
             is
             to
             be
             taken
             for
             
             one
             man
             only
             ?
          
           Thus
           Caluin
           .
           So
           strong
           is
           the
           truth
           ,
           that
           it
           extorteth
           a
           true
           confession
           from
           her
           greatest
           enemy
           .
        
         
           3.
           
           Secondly
           it
           is
           said
           of
           the
           seed
           of
           the
           woman
           ,
           that
           it
           shall
           crush
           ,
           and
           bruze
           the
           head
           of
           the
           Serpent
           ,
           but
           this
           crushing
           and
           bruzing
           the
           Scripture
           doth
           not
           attribute
           to
           Christ
           alone
           ,
           but
           to
           all
           that
           lead
           a
           godly
           life
           in
           him
           ,
           for
           to
           euery
           iust
           man
           the
           holy
           Ghost
           speaketh
           ,
           saying
           :
           
             thou
             shalt
             walke
             ouer
             the
             Addar
             and
             Basiliske
             ,
          
           
           
             and
             thou
             shalt
             tread
             vnder
             thy
             seete
             the
             Lyon
             and
             the
             Dragon
             .
          
           And
           Christ
           saith
           vnto
           his
           Disciples
           :
           
             Behold
             I
             haue
             giuen
             you
             power
             to
             tread
             vpon
             the
             Serpents
             and
             Scorpions
             ,
          
           
           
             and
             vpon
             all
             the
             power
             of
             the
             enemy
             .
          
           And
           the
           Apostle
           to
           the
           Romans
           prayeth
           saying
           .
           
             The
             God
             of
             peace
             crush
             Satan
             vnder
             your
             feete
             quickly
             .
          
           And
           lastly
           in
           very
           many
           places
           of
           Scripture
           the
           faithfull
           are
           said
           to
           ouer
           come
           the
           Diuell
           ,
           
           and
           to
           get
           victories
           against
           him
           ,
           which
           is
           all
           one
           as
           to
           crush
           him
           .
           Seing
           therefore
           the
           proper
           worke
           of
           this
           seed
           agreeth
           also
           to
           the
           members
           of
           Christ
           ,
           
           the
           Word
           seed
           is
           not
           to
           be
           limited
           to
           Christ
           alone
           .
           
           Ad
           hereunto
           that
           God
           in
           these
           wordes
           intended
           to
           comfort
           not
           only
           Eue
           deceaued
           by
           the
           craft
           of
           the
           Diuell
           ,
           
           but
           all
           her
           posterity
           .
           Now
           the
           comfort
           is
           more
           generall
           ,
           if
           all
           the
           faithfull
           should
           be
           able
           
           by
           Christ
           to
           ouercome
           the
           Diuell
           ,
           then
           if
           that
           Christ
           alone
           should
           ouercome
           him
           ,
           euen
           as
           our
           comfort
           is
           greater
           that
           we
           togeather
           with
           Christ
           shall
           rise
           againe
           ,
           then
           if
           Christ
           only
           should
           rise
           ,
           and
           he
           alone
           attayne
           to
           eternall
           life
           .
        
         
           4.
           
           Thirdly
           .
           Albeit
           we
           should
           graunt
           our
           Aduersaries
           ,
           that
           Christ
           alone
           doth
           crush
           the
           head
           of
           the
           Diuell
           ,
           which
           is
           the
           former
           part
           of
           the
           sentence
           :
           yet
           the
           latter
           part
           can
           by
           no
           meanes
           be
           applyed
           to
           Christ
           alone
           ,
           where
           it
           is
           sayd
           ,
           that
           the
           Diuell
           shall
           crush
           this
           seed
           ,
           for
           Christ
           in
           his
           owne
           person
           cannot
           be
           crushed
           by
           the
           Diuell
           :
           we
           must
           therefore
           needes
           by
           this
           seed
           vnderstand
           also
           the
           members
           of
           Christ
           ,
           for
           in
           the
           Hebrew
           text
           it
           is
           thus
           word
           for
           word
           ,
           
             ipsa
             ,
             velipsum
             ,
             cōteret
             te
             in
             capite
             ,
             &
             tu
             contere●
             cum
             ,
             vel
             eam
             ,
             in
             calcaneo
             ,
          
           for
           the
           Hebrew
           word
           is
           the
           same
           in
           both
           places
           both
           in
           the
           first
           and
           in
           the
           later
           part
           of
           the
           sentence
           ,
           and
           signifyeth
           c●nterere
           .
        
         
           5.
           
           As
           for
           Caluins
           exposition
           interpreting
           by
           the
           seed
           of
           the
           woman
           all
           man
           kind
           ;
           
           it
           is
           not
           to
           be
           receaued
           ,
           for
           God
           in
           this
           place
           denounceth
           emnity
           betweene
           the
           seed
           of
           the
           Serpent
           ,
           
           and
           the
           seed
           of
           the
           woman
           ,
           but
           infidells
           and
           vngoodly
           persons
           haue
           no
           emnity
           with
           the
           Diuell
           ,
           and
           his
           seed
           ,
           but
           are
           rather
           the
           seed
           and
           sonnes
           
           of
           the
           Diuell
           ,
           according
           to
           those
           words
           of
           Christ
           :
           
           
             You
             are
             of
             your
             father
             the
             Diuell
          
           ;
           they
           therefore
           cannot
           appertayne
           to
           this
           seed
           of
           the
           woman
           .
        
         
           6.
           
           But
           whereas
           Caluin
           in
           another
           place
           sayth
           ,
           
           that
           Christ
           and
           his
           members
           are
           signifyed
           by
           the
           seed
           of
           the
           woman
           ,
           wee
           like
           well
           of
           that
           his
           saying
           ,
           for
           it
           is
           the
           exposition
           of
           the
           Catholike
           and
           auncient
           Fathers
           ,
           and
           indeed
           the
           true
           litterall
           sense
           .
        
         
           7.
           
           For
           in
           that
           sentence
           God
           sayth
           ,
           first
           that
           he
           will
           put
           emnity
           ,
           wherefore
           he
           speaketh
           not
           of
           any
           
             naturall
             emnity
          
           ,
           as
           Caluin
           insinuateth
           ,
           but
           of
           a
           supernaturall
           proceeding
           from
           God.
           Moreouer
           God
           signifyeth
           betweene
           whome
           this
           emnity
           shal
           be
           ,
           to
           wit
           ,
           betweene
           the
           Serpent
           and
           woman
           .
           Now
           as
           by
           the
           Serpent
           the
           Diuell
           is
           meant
           ,
           whome
           that
           
             naturall
             Serpent
          
           represented
           ,
           and
           in
           whome
           God
           layed
           his
           curse
           vpon
           the
           Diuell
           :
           so
           by
           the
           woman
           Eue
           ,
           is
           meant
           the
           spouse
           of
           Christ
           ,
           or
           his
           
             true
             Church
          
           represented
           by
           Eue
           ,
           whose
           force
           and
           victory
           against
           the
           Diuell
           was
           therefore
           foretold
           by
           God
           :
           
           for
           that
           Eue
           represented
           the
           Church
           ,
           as
           Adam
           did
           Christ
           ,
           the
           Apostle
           plainely
           teacheth
           in
           his
           Epistle
           to
           the
           Ephes.
           and
           the
           same
           Apostle
           doth
           therfore
           elsewhere
           expound
           this
           place
           of
           Satan
           ,
           and
           
           the
           Church
           ,
           
           as
           doth
           
             S.
             Iohn
          
           in
           his
           Apocalyps
           where
           he
           declareth
           this
           emnity
           betwene
           the
           woman
           and
           the
           Serpent
           ,
           to
           be
           indeed
           the
           emnity
           betweene
           the
           Church
           of
           Christ
           and
           the
           Diuell
           :
           wherfore
           here
           by
           the
           Serpent
           is
           signifyed
           the
           Diuell
           by
           the
           woman
           the
           Church
           ,
           by
           the
           seed
           of
           the
           Serpent
           the
           Children
           of
           the
           Diuell
           ,
           and
           all
           the
           wicked
           who
           are
           aliens
           from
           Christ
           and
           his
           Church
           ,
           but
           especially
           such
           as
           seduce
           others
           and
           oppugne
           the
           Church
           .
           
           The
           seede
           of
           the
           woman
           are
           the
           Children
           of
           the
           Church
           ,
           
           especially
           such
           as
           keep
           Gods
           commaundments
           ,
           and
           haue
           the
           
             testimony
             of
             Iesus
             Christ
          
           ,
           as
           
             S.
             Iohn
          
           speaketh
           .
        
         
           8.
           
           Furthermore
           ,
           this
           woman
           ,
           to
           wit
           the
           Church
           shall
           crush
           
             the
             head
          
           of
           the
           Serpent
           ,
           
           as
           we
           haue
           proued
           by
           many
           places
           of
           Scripture
           .
           But
           on
           the
           other
           side
           the
           
             womans
             heele
          
           shal
           be
           crushed
           by
           Satan
           ,
           for
           the
           Church
           ouercōmeth
           the
           Diuell
           by
           her
           chiefe
           and
           more
           excellent
           members
           ,
           but
           she
           is
           ouercome
           in
           such
           her
           members
           as
           are
           base
           and
           worldly
           giuen
           ,
           which
           set
           vp
           their
           rest
           heere
           vpon
           earth
           ,
           and
           tast
           no
           other
           things
           but
           such
           as
           are
           terrene
           &
           earthly
           ,
           
           worthily
           therefore
           signified
           by
           the
           heele
           of
           the
           Church
           ;
           
             let
             vs
             not
             therefore
          
           ,
           sayth
           
             S.
             Ambrose
             ,
             walke
             by
             loue
             and
             affection
             vpon
             t
             he
             earth
             ,
             and
             the
             Serpent
             cannot
             hurt
             vs.
          
           
           In
           the
           first
           combat
           is
           that
           the
           Church
           ouer
           cometh
           by
           open
           warre
           ,
           and
           therefore
           it
           is
           expressed
           by
           crushing
           of
           the
           head
           .
           In
           the
           later
           combat
           in
           which
           a
           part
           of
           the
           Church
           is
           ouercome
           ,
           the
           enemy
           proceedeth
           by
           guiles
           and
           deceites
           ,
           and
           therefore
           that
           combat
           is
           signifyed
           by
           crushing
           the
           heele
           ,
           for
           the
           Hebrew
           word
           signifying
           calcaneum
           ,
           
           doth
           signify
           also
           properly
           
             insiaiari
             ,
             &
             ex
             insidijs
             aggredi
             ,
          
           as
           appeareth
           by
           many
           places
           of
           Scripture
           .
           And
           out
           of
           ignorance
           heerof
           Caluin
           without
           cause
           reprehendeth
           the
           vulgar
           interpreter
           ,
           for
           otherwise
           explicating
           this
           combat
           in
           the
           later
           part
           of
           the
           sētence
           then
           he
           had
           in
           the
           former
           ,
           for
           the
           Emphasis
           ,
           or
           force
           of
           the
           Hebrew
           word
           required
           that
           he
           should
           interprete
           the
           later
           part
           as
           he
           did
           by
           these
           wordes
           ,
           
             tu
             insidiaberis
             calcaneo
             eius
          
           ,
           which
           is
           as
           much
           to
           say
           ,
           as
           thou
           shalt
           crush
           her
           heele
           ,
           not
           by
           open
           warre
           ,
           but
           by
           taking
           her
           at
           vnawares
           .
           See
           further
           of
           this
           matter
           in
           this
           Chapter
           in
           the
           Latin
           Edition
           the
           8.
           
           §
           .
           And
           you
           shall
           see
           that
           our
           Aduersaries
           make
           a
           great
           adoe
           about
           a
           matter
           of
           small
           moment
           ,
           if
           the
           wordes
           be
           rightly
           vnderstood
           .
           For
           whether
           we
           reade
           ipsa
           ,
           and
           so
           referre
           it
           to
           the
           Church
           ,
           or
           ipsum
           ,
           that
           it
           may
           be
           referred
           to
           the
           children
           of
           the
           Church
           ,
           the
           sēse
           is
           all
           one
           ,
           for
           it
           is
           all
           on
           to
           
           say
           ,
           
             the
             seed
             of
             the
             woman
             shall
             crush
             the
             head
             of
             the
             Serpent
             ,
             or
             the
             Children
             of
             the
             Church
             shall
             doe
             it
             .
          
           And
           heerehence
           it
           i●
           ,
           that
           the
           auncient
           Fathers
           ,
           whether
           they
           read
           ipse
           ,
           as
           
             S.
             Hierome
          
           ,
           
           and
           
             S.
             Chrysostome
          
           do
           ,
           or
           ipsa
           ,
           as
           read
           
             S.
             Ambrose
             ,
             S.
             Augustine
             ,
             S.
             Gregory
             ,
          
           
           and
           other
           Latin
           Fathers
           ,
           all
           of
           them
           expound
           this
           place
           of
           the
           Church
           .
        
         
           9.
           
           Howsoeuer
           it
           be
           ,
           
           the
           reading
           of
           the
           vulgar
           Edition
           is
           to
           be
           preferred
           before
           the
           other
           ,
           for
           this
           victory
           is
           rather
           to
           be
           attributed
           to
           the
           Church
           ,
           
           as
           to
           the
           Mother
           of
           all
           the
           faithfull
           ,
           and
           to
           her
           who
           continueth
           for
           euer
           ,
           according
           to
           that
           promise
           of
           Christ
           ,
           
             the
             gates
             of
             hell
             shall
             not
             preuaile
             against
             her
             ,
          
           then
           to
           her
           children
           or
           mēbers
           ,
           which
           are
           euery
           day
           changed
           ,
           for
           this
           promise
           is
           an
           explication
           of
           the
           promise
           made
           by
           God
           in
           Genesis
           ,
           for
           the
           
             head
             of
             the
             Serpent
          
           ,
           and
           
             the
             gates
             of
             hell
          
           signify
           one
           and
           the
           same
           thing
           .
           
           And
           if
           the
           victory
           be
           attributed
           to
           the
           woman
           ,
           that
           is
           ,
           to
           the
           Church
           ,
           all
           thinges
           are
           better
           explicated
           ,
           for
           God
           first
           did
           foretell
           the
           emnity
           that
           was
           to
           be
           betweene
           the
           woman
           &
           the
           Serpent
           ,
           and
           afterward
           he
           maketh
           mention
           of
           the
           seede
           of
           the
           woman
           ,
           and
           the
           
             Serpents
             seede
          
           ,
           so
           as
           the
           woman
           is
           opposed
           to
           the
           Serpent
           ,
           and
           the
           seede
           of
           the
           one
           to
           the
           seede
           of
           the
           other
           ;
           but
           the
           victory
           pro●●sed
           ,
           is
           
           sayd
           to
           be
           gotten
           against
           the
           Serpent
           himselfe
           ,
           and
           not
           against
           the
           seed
           :
           wherefore
           the
           same
           appertaineth
           rather
           to
           the
           
             woman
             her selfe
          
           then
           to
           her
           seed
           ,
           for
           the
           words
           following
           (
           betweene
           thy
           seed
           and
           
             her
             seed
          
           )
           do
           not
           properly
           signify
           any
           new
           combat
           ,
           but
           a
           continuance
           of
           that
           combat
           which
           was
           betweene
           the
           woman
           and
           the
           Serpent
           ,
           and
           are
           put
           in
           by
           way
           of
           parēthesis
           ,
           for
           the
           combat
           of
           the
           Church
           and
           of
           her
           childrē
           is
           all
           one
           combat
           .
        
         
           10.
           
           But
           the
           chiefe
           cause
           that
           moued
           the
           Church
           to
           retayne
           at
           this
           tyme
           rather
           the
           word
           ipsa
           ,
           then
           ipsum
           ,
           or
           ipse
           ,
           was
           to
           controle
           the
           error
           of
           the
           Lutherans
           ,
           for
           if
           the
           reading
           had
           byn
           ipsum
           ,
           or
           ipse
           ,
           one
           might
           haue
           thought
           this
           promise
           to
           haue
           appertayned
           only
           to
           Christ
           ,
           as
           they
           (
           though
           erroneously
           )
           would
           haue
           it
           ,
           but
           by
           reading
           ipsa
           ,
           this
           promise
           must
           needes
           be
           vnderstood
           to
           haue
           byn
           made
           to
           the
           whole
           Church
           .
           For
           such
           is
           the
           custome
           of
           the
           holy
           Church
           ,
           whether
           she
           interprete
           the
           Scripturs
           or
           administer
           the
           Sacraments
           to
           do
           all
           as
           is
           most
           profitable
           and
           most
           for
           the
           edification
           of
           the
           faithfull
           .
           Neyther
           is
           Christ
           hereby
           excluded
           but
           he
           is
           rather
           included
           in
           the
           name
           of
           the
           Church
           ,
           as
           is
           also
           the
           holy
           Ghost
           ,
           for
           the
           true
           Church
           of
           Christ
           cannot
           consist
           
           or
           do
           anything
           that
           is
           good
           without
           the
           help
           of
           her
           supreme
           head
           Christ
           and
           the
           assistance
           of
           his
           holy
           spirit
           .
           That
           the
           reading
           according
           to
           the
           Hebrew
           text
           i●
           ipsa
           ,
           or
           ipsissima
           ,
           and
           not
           ipsum
           ,
           or
           ipse
           is
           learnedly
           proued
           in
           the
           next
           Chapter
           of
           the
           Latin
           Edition
           of
           this
           Controuersy
           ,
           to
           which
           I
           referre
           the
           Reader
           ,
           and
           to
           the
           Chapters
           following
           ,
           in
           which
           other
           places
           of
           the
           vulgar
           Edition
           are
           defended
           .
        
      
       
         
           CHAP.
           XI
           .
        
         
           That
           the
           written
           Word
           is
           no
           fit
           Iudge
           of
           Controuersies
           ,
           concerning
           matters
           of
           fayth
           .
        
         
           OVR
           Aduersaries
           in
           the
           beginning
           did
           stifly
           mayntaine
           that
           the
           holy
           Scripture
           was
           to
           be
           the
           only
           iudge
           of
           all
           Controuersies
           which
           arise
           in
           matters
           of
           fayth
           ,
           but
           when
           they
           were
           told
           ,
           that
           to
           make
           the
           Scripture
           a
           iudge
           was
           as
           much
           as
           to
           say
           ,
           the
           Scripture
           did
           heare
           ,
           speake
           ,
           &
           liue
           ,
           for
           all
           these
           appertayne
           to
           a
           iudge
           ,
           &
           that
           nothing
           is
           more
           vnreasonable
           thē
           to
           assigne
           such
           a
           iudge
           of
           Controuersies
           ,
           as
           can
           neyther
           heare
           ,
           nor
           speake
           ,
           but
           is
           vtterly
           voyd
           
           of
           l●●e
           ;
           
           changing
           their
           opinion
           .
           They
           begin
           now
           to
           ●ay
           that
           the
           Scripture
           is
           improperly
           called
           a
           iudge
           ,
           
           and
           that
           to
           speake
           properly
           ,
           the
           holy
           Ghost
           only
           is
           the
           iudge
           .
           And
           thus
           hauing
           for
           many
           yeares
           togeather
           spoken
           vnproperly
           ,
           now
           a●
           last
           they
           fly
           to
           the
           holy
           Ghost
           ,
           of
           whome
           there
           is
           no
           doubt
           ,
           
           but
           that
           he
           is
           the
           supreme
           iudge
           of
           all
           .
        
         
           2.
           
           But
           they
           should
           haue
           added
           further
           that
           the
           holy
           Ghost
           at
           this
           tyme
           doth
           not
           immediatly
           propose
           any
           new
           reuelations
           to
           any
           particuler
           man
           concerning
           points
           of
           fayth
           ,
           but
           only
           proposeth
           veri●ies
           already
           reuealed
           ,
           and
           that
           by
           
             the
             mouth
             of
             the
             Church
          
           ,
           as
           shal
           be
           shewed
           heereafter
           in
           the
           next
           Controuersy
           where
           we
           shall
           haue
           occasion
           to
           say
           more
           of
           this
           matter
           .
           Whosoeuer
           therefore
           contemneth
           the
           iudgment
           of
           the
           Church
           ,
           in
           so
           doing
           ,
           he
           despiseth
           the
           iudgment
           of
           Christ
           ,
           and
           of
           the
           holy
           Ghost
           ,
           for
           Christ
           himselfe
           saith
           ,
           
             he
             that
             despyseth
             you
          
           ,
           despyseth
           me
           .
           Neyther
           doth
           the
           holy
           Ghost
           speake
           by
           the
           Scripture
           but
           when
           it
           is
           rightly
           vnderstood
           ,
           
           which
           is
           neuer
           but
           when
           we
           imbrace
           the
           interpretation
           of
           the
           Catholike
           Church
           ,
           as
           we
           haue
           already
           shewed
           in
           the
           fourth
           Chapter
           .
        
      
       
         
         
           CHAP.
           XII
           .
        
         
           Whether
           the
           Scripture
           be
           obscure
           or
           hard
           to
           be
           vnderstood
           .
        
         
           THE
           Word
           of
           God
           is
           eyther
           written
           ,
           or
           vnwritten
           and
           preached
           .
           Now
           certaine
           it
           is
           ,
           that
           the
           Word
           preached
           is
           not
           obscure
           ,
           
             for
             it
             is
             not
             hidden
             from
             such
             as
             perish
             :
          
           the
           question
           thefore
           is
           of
           the
           written
           Word
           .
           
           Our
           Aduersaries
           in
           the
           beginning
           did
           teach
           that
           the
           whole
           Scripture
           was
           easy
           ,
           and
           no
           part
           therof
           hard
           to
           be
           vnderstood
           ,
           but
           after
           that
           not
           only
           many
           obscure
           places
           ,
           but
           euen
           whole
           Chapters
           out
           of
           the
           Canticle
           of
           Canticles
           ,
           out
           of
           Izechiel
           ,
           and
           other
           Prophets
           were
           obiected
           by
           the
           Catholikes
           ,
           
           they
           changing
           their
           mind
           confesse
           that
           very
           many
           places
           of
           Scripture
           are
           obscure
           ,
           but
           that
           all
           points
           of
           doctrine
           necessary
           to
           saluation
           ,
           are
           be
           ●ound
           in
           places
           plains
           and
           easy
           ,
        
         
           2.
           
           For
           resolution
           of
           this
           question
           ,
           we
           must
           answere
           with
           a
           distinction
           ,
           and
           say
           ,
           that
           if
           the
           word
           Scripture
           be
           taken
           for
           the
           bare
           Letter
           only
           ,
           then
           doubtlesse
           the
           Scripture
           is
           obscure
           ,
           
           or
           els
           
             S.
             Paul
          
           would
           not
           have
           sayd
           ,
           
             that
             it
             killeth
          
           and
           
             causeth
             death
          
           and
           damnation
           ;
           but
           if
           it
           be
           taken
           properly
           ,
           
           that
           is
           to
           say
           ,
           togeather
           with
           the
           true
           sense
           and
           meaning
           thereof
           ,
           then
           it
           is
           not
           obscure
           but
           plaine
           inough
           in
           al
           things
           necessary
           to
           saluation
           ,
           and
           in
           this
           sense
           speaketh
           
             S.
             Augustine
          
           ,
           
           as
           do
           also
           other
           Fathers
           whom
           our
           Aduersaries
           cite
           whē
           they
           say
           ,
           that
           al
           things
           necessary
           to
           saluatiō
           are
           manifestly
           conteyned
           in
           the
           holy
           Scripture
           .
        
         
           3.
           
           Moreouer
           the
           holy
           Scripture
           is
           both
           manifest
           ,
           and
           obscure
           ,
           but
           not
           in
           regard
           of
           the
           same
           persons
           .
           It
           is
           passing
           obscure
           and
           not
           to
           be
           vnderstood
           of
           the
           proud
           ,
           such
           I
           meane
           ,
           as
           despise
           the
           sense
           and
           consent
           of
           the
           holy
           Fathers
           ,
           yea
           and
           of
           the
           whole
           Catholike
           Church
           ,
           but
           to
           little
           ones
           and
           such
           as
           are
           humble
           who
           follow
           in
           al
           things
           the
           foresayd
           sense
           &
           cōsent
           ,
           
           it
           is
           manifest
           and
           perspicuous
           .
           The
           
             testimony
             of
             our
             Lord
             is
             faythfull
          
           (
           sayth
           the
           Psalmist
           )
           
             giuing
             wisedome
             to
             the
             little
             ones
             ,
          
           that
           is
           ,
           to
           such
           as
           are
           humble
           and
           not
           proud
           :
           and
           Christ
           our
           Lord
           sayth
           ,
           
           
             thou
             hast
             hidden
             these
             thinges
             from
             the
             wise
             ,
             and
             reuealed
             them
             to
             little
             ones
             ,
          
           that
           is
           to
           the
           humble
           .
           The
           Scripture
           indeed
           is
           obscure
           to
           such
           as
           want
           fayth
           ,
           &
           are
           destitute
           of
           the
           holy
           Ghost
           ,
           but
           easy
           &
           playne
           to
           those
           which
           abide
           &
           perseuere
           in
           the
           faith
           of
           the
           Church
           ,
           &
           by
           that
           meanes
           are
           guided
           &
           gouerned
           by
           the
           holy
           Ghost
           .
           4.
           
           The
           Word
           of
           God
           shineth
           brightly
           ,
           the
           Word
           of
           God
           ,
           I
           say
           ,
           not
           the
           word
           of
           
           men
           ,
           not
           the
           word
           of
           the
           Diuell
           ,
           for
           that
           only
           is
           the
           true
           Word
           of
           God
           which
           is
           in
           the
           true
           sense
           &
           not
           in
           the
           bare
           letter
           ;
           for
           the
           letter
           depraued
           by
           a
           false
           sēse
           is
           not
           the
           Word
           of
           God
           ,
           but
           the
           word
           of
           men
           or
           rather
           the
           word
           of
           the
           Diuell
           :
           the
           word
           of
           God
           doth
           illuminate
           the
           eyes
           ,
           but
           the
           eyes
           of
           such
           as
           haue
           eyes
           to
           see
           ,
           and
           not
           their
           eyes
           ,
           
           
             whose
             mindes
             Satan
             hath
             blinded
             ,
             so
             as
             the
             light
             of
             the
             Ghospell
             cannot
             shine
             to
             them
             .
          
        
         
           5.
           
           In
           vaine
           therefore
           do
           our
           Aduersaries
           heape
           togeather
           so
           many
           places
           of
           Scripture
           ,
           in
           which
           it
           is
           said
           ,
           that
           the
           Word
           of
           God
           is
           said
           to
           be
           
             cleare
             ,
             ful
             of
             light
             ,
             &
             perspicuous
             ,
          
           for
           this
           is
           not
           attributed
           by
           the
           Scripture
           to
           the
           bare
           letter
           ,
           but
           to
           
             the
             letter
             ioyned
             with
             the
             true
             sense
             ,
          
           which
           true
           sēse
           cannot
           be
           had
           out
           of
           the
           Catholike
           Church
           .
        
         
           6.
           
           Neyther
           doth
           the
           Scripture
           say
           ,
           that
           the
           Word
           of
           God
           is
           manifest
           to
           all
           indifferently
           ,
           but
           to
           such
           only
           ,
           as
           being
           indued
           with
           the
           true
           fayth
           ,
           are
           humble
           o●
           hart
           ,
           and
           therefore
           inspired
           by
           the
           holy
           Ghost
           ;
           if
           therefore
           our
           Aduersaries
           will
           haue
           the
           Scripture
           to
           be
           full
           of
           light
           ,
           and
           easy
           to
           be
           vnderstood
           of
           them
           ,
           it
           is
           necessary
           that
           they
           returne
           againe
           to
           the
           true
           Church
           ,
           in
           which
           only
           is
           true
           faith
           ,
           〈◊〉
           humility
           ,
           the
           true
           sense
           of
           the
           Scripture
           ,
           &
           the
           true
           spirit
           of
           God
           ,
           without
           whi●●
           the
           holy
           Scripture
           will
           neuer
           be
           plaine
           ,
           
           cleare
           and
           manifest
           :
           for
           it
           is
           great
           imprudency
           ,
           I
           will
           not
           say
           impudency
           ,
           to
           contend
           so
           eagerly
           and
           with
           such
           hostility
           about
           the
           plainenes
           and
           perspicuity
           of
           the
           holy
           Scripture
           ,
           and
           to
           haue
           no
           will
           to
           returne
           into
           that
           way
           ,
           the
           which
           only
           leadeth
           to
           that
           plainenes
           and
           perspicuity
           .
        
      
       
         
           CHAP.
           XIII
           .
        
         
           Whether
           the
           holy
           Scripture
           be
           to
           be
           translated
           into
           the
           vulgar
           tongue
           .
        
         
           THAT
           we
           may
           briefly
           dispatch
           that
           which
           hath
           beene
           so
           largely
           treated
           of
           by
           many
           concerning
           this
           matter
           ,
           we
           will
           reduce
           all
           vnto
           foure
           generall
           assertions
           .
           The
           first
           is
           ;
           There
           is
           not
           doubt
           but
           the
           Word
           of
           God
           is
           to
           be
           preached
           to
           the
           people
           in
           the
           vulgar
           tongue
           ,
           so
           as
           the
           question
           is
           only
           of
           the
           bare
           written
           letter
           .
        
         
           2.
           
           The
           second
           assertion
           is
           ;
           Neyther
           the
           example
           of
           Christ
           ,
           nor
           of
           the
           
             Primitiue
             Church
          
           do
           cōuince
           that
           the
           Scripture
           is
           to
           be
           translated
           into
           the
           vulgar
           tongue
           ,
           but
           rather
           the
           contrary
           ,
           for
           Christ
           neuer
           commaunded
           the
           Iewes
           to
           translate
           the
           Scriptures
           out
           of
           the
           
             Hebrew
             tongue
          
           into
           the
           Syriac
           ,
           and
           yet
           in
           Christs
           tyme
           the
           auncient
           
             Hebrew
             tongue
          
           was
           to
           the
           Iewes
           as
           the
           Latin
           
           is
           to
           the
           
             French
             ,
             Italians
          
           ,
           and
           Spanyards
           ,
           and
           only
           the
           Syriac
           tongue
           was
           in
           vse
           amongst
           the
           common
           people
           ,
           which
           euen
           our
           Aduersaris
           confesse
           ,
           such
           I
           meane
           as
           are
           the
           more
           skillfull
           in
           the
           Syriac
           ,
           and
           
             Hebrew
             tongue
          
           ,
           as
           namely
           these
           ,
           
             Sebastian
             Munster
             in
             his
             preface
             before
             his
             Siriacal
             &
             Chalda●cal
             Grammer
             ,
             Francis
             Iunius
             in
             his
             preface
             before
             the
             new
             Testament
             in
             the
             Syriac
             tongue
             of
             Termel●●●
             ,
             Peter
             Martin
             Morentine
             of
             Nauarre
             in
             the
             preface
             of
             his
             Caldaicall
             Grammer
             printed
             at
             Rochell
             the
             yeare
          
           1590.
           
        
         
           3.
           
           Neyther
           did
           
             S.
             Paul
          
           write
           in
           Latin
           to
           the
           Romanes
           but
           in
           Greeke
           ,
           though
           not
           the
           Greeke
           tongue
           but
           the
           Latin
           was
           their
           vulgar
           tongue
           .
           
           So
           
             S.
             Luke
          
           did
           write
           the
           actes
           of
           the
           Apostles
           at
           Rome
           in
           Greeke
           and
           not
           in
           Latin.
           
           And
           euen
           to
           
             S.
             Augustines
          
           tyme
           foure
           hundred
           yeares
           after
           Christ
           ,
           the
           Byble
           was
           not
           extant
           but
           in
           the
           
             three
             learned
             tongues
             ,
             Hebrew
             ,
             Greeke
          
           and
           Latin
           ,
           no
           not
           in
           the
           tyme
           of
           
             Rabbanus
             Maurus
          
           ,
           who
           liued
           eight
           hundred
           yeares
           after
           Christ
           ,
           as
           himselfe
           testifyeth
           in
           expresse
           words
           .
        
         
           4.
           
           Neyther
           can
           our
           Aduersaries
           alleadge
           any
           authenticall
           example
           of
           the
           auncient
           Church
           for
           the
           translation
           of
           the
           Scripture
           into
           the
           vulgar
           tongue
           :
           
           they
           tell
           vs
           indeed
           of
           one
           Vulphilas
           a
           Bishop
           of
           the
           Gothes
           who
           is
           said
           to
           haue
           translated
           the
           Scripture
           into
           the
           Gothish
           tongue
           ,
           but
           he
           was
           not
           a
           Catholike
           ,
           
           but
           an
           Arian
           Heretike
           ,
           
           as
           witnesse
           
             Theodoret
             ,
             Socrates
             ,
             Sozomenus
          
           ,
           and
           Cassiodorus
           .
        
         
           5.
           
           For
           as
           for
           that
           which
           certayne
           late
           writers
           alleadge
           of
           
             S.
             Chrysostome
          
           his
           translating
           of
           the
           Scripture
           into
           the
           Armenian
           tongue
           ,
           as
           also
           of
           S.
           Hierome
           his
           translating
           of
           the
           same
           into
           the
           Dalmatical
           tōgue
           ,
           there
           can
           no
           certayne
           proofe
           be
           brought
           thereof
           .
           And
           they
           who
           write
           this
           ,
           do
           not
           affirme
           ,
           that
           all
           the
           Scripture
           was
           translated
           by
           them
           ,
           but
           certayne
           partes
           only
           vsed
           of
           old
           to
           be
           read
           in
           the
           prayers
           of
           the
           Church
           ,
           as
           the
           
             Psalmes
             ,
             Epistles
             ,
             Ghospels
          
           ,
           and
           Lessons
           which
           were
           song
           publickely
           at
           Masse
           ,
           &
           in
           the
           
             Canonicall
             houres
          
           .
           which
           we
           read
           to
           haue
           byn
           graunted
           by
           
             Pope
             Iohn
          
           the
           eight
           of
           that
           name
           ,
           to
           the
           Morauian●
           at
           their
           first
           conuersion
           to
           the
           faith
           of
           Christ
           ,
           but
           this
           was
           880.
           yeares
           after
           Christ
           ,
           and
           this
           custome
           was
           of
           no
           long
           continuance
           amongst
           them
           ,
           as
           appeareth
           by
           that
           which
           Pope
           Gregory
           the
           seauenth
           writeth
           to
           the
           Duke
           of
           Bohemia
           ,
           
           &
           is
           to
           be
           seene
           in
           
             Cesar
             Baronius
          
           .
        
         
           6.
           
           The
           third
           assertion
           ;
           To
           translate
           the
           Scripture
           into
           the
           vulgar
           tongue
           is
           neyther
           in
           it selfe
           vnlawfull
           ,
           nor
           forbidden
           by
           any
           Ecclesiasticall
           law
           ,
           so
           it
           be
           truly
           translated
           .
           Nay
           such
           a
           translation
           serueth
           Preachers
           to
           great
           vse
           ,
           who
           are
           to
           cite
           and
           expound
           the
           Scriptures
           to
           the
           
           people
           in
           the
           vulgar
           tongue
           .
           Hereticall
           translations
           are
           indeed
           forbidden
           ,
           especially
           of
           the
           new
           Testament
           ,
           because
           in
           them
           many
           places
           of
           holy
           Scripture
           are
           by
           false
           translating
           corrupted
           .
        
         
           7.
           
           The
           fourth
           assertion
           ;
           It
           is
           not
           a
           thing
           profitable
           to
           all
           to
           read
           the
           Scriptures
           in
           the
           vulgar
           tongue
           ,
           yea
           to
           many
           it
           is
           rather
           pernicious
           ,
           for
           we
           are
           taught
           by
           the
           Apostle
           
             S.
             Peter
          
           ,
           
           that
           in
           the
           Scriptures
           are
           many
           thinges
           hard
           to
           be
           vnderstood
           ,
           which
           vnlearned
           ,
           and
           vnstayed
           persōs
           depraue
           to
           their
           owne
           destruction
           .
           Many
           also
           there
           are
           vncapable
           of
           meate
           and
           solid
           sustenance
           ,
           who
           are
           therefore
           to
           be
           fed
           with
           milke
           ,
           
           as
           the
           Apostle
           speaketh
           ,
           and
           for
           such
           it
           is
           more
           wholesome
           to
           be
           fed
           by
           the
           sermons
           and
           instructions
           of
           their
           Pastors
           ,
           then
           to
           feede
           themselues
           with
           reading
           the
           Bible
           .
           It
           was
           therefore
           great
           prudence
           of
           the
           Church
           to
           forbid
           that
           the
           Bible
           ,
           though
           translated
           and
           set
           forth
           by
           Catholikes
           ,
           should
           be
           read
           of
           all
           indifferently
           ,
           
           and
           without
           the
           approbation
           and
           leaue
           of
           the
           Bishop
           ,
           Pastor
           ,
           or
           Ghostly
           Father
           .
        
         
           8.
           
           Our
           Aduersaries
           obiect
           certayn
           places
           of
           
             S.
             Chrysostome
          
           ,
           and
           
             S.
             Hierome
          
           ,
           in
           which
           they
           exhort
           to
           the
           reading
           of
           the
           Scripture
           ,
           but
           they
           should
           haue
           obserued
           that
           those
           Fathers
           speake
           of
           reading
           
           the
           Scripture
           in
           the
           
             Greeke
             tongue
          
           then
           extant
           ,
           or
           in
           the
           Latin
           according
           to
           the
           old
           edition
           ,
           which
           was
           neuer
           forbidden
           to
           any
           by
           the
           Church
           :
           whereas
           our
           Controuersy
           is
           about
           the
           translations
           of
           the
           holy
           Scripture
           out
           of
           the
           Hebrew
           ,
           Greek
           and
           Latin
           into
           the
           vulgar
           tongue
           ,
           which
           are
           all
           for
           the
           most
           part
           corrupted
           .
        
         
           9.
           
           And
           it
           is
           worth
           the
           nothing
           ,
           that
           our
           Aduersaries
           spend
           their
           tyme
           in
           vayne
           ,
           in
           gathering
           togeather
           arguments
           by
           which
           to
           perswade
           men
           that
           it
           is
           necessary
           for
           them
           to
           read
           the
           Scriptures
           in
           the
           vulgar
           tongue
           ,
           to
           the
           end
           they
           may
           learne
           out
           of
           them
           what
           they
           must
           necessarily
           know
           if
           they
           wil
           be
           saued
           ,
           for
           how
           truly
           or
           plainly
           soeuer
           they
           be
           translated
           no
           man
           shall
           euer
           recevue
           any
           fruite
           by
           them
           ,
           vnlesse
           he
           first
           belieue
           aright
           ,
           and
           be
           guided
           by
           the
           holy
           Ghost
           ,
           to
           whome
           it
           appertayneth
           to
           guide
           vs
           into
           the
           right
           land
           ,
           
           to
           make
           knowne
           vnto
           vs
           the
           way
           in
           which
           we
           are
           to
           walke
           ,
           to
           teach
           vs
           the
           will
           of
           God
           which
           we
           are
           to
           fulfill
           .
           VVhich
           is
           manifestly
           to
           be
           seene
           in
           the
           Iewes
           who
           vnderstād
           the
           
             Hebrew
             text
          
           much
           better
           then
           Christians
           ,
           in
           which
           there
           is
           so
           ample
           and
           cleare
           mention
           of
           Christ
           ,
           and
           yet
           for
           all
           that
           they
           do
           not
           belieue
           in
           Christ-Our
           Aduersaries
           therefore
           haue
           little
           reason
           to
           keepe
           such
           a
           do
           about
           the
           
           wordes
           of
           Scripture
           ,
           or
           the
           translation
           of
           them
           ,
           let
           them
           first
           imbrace
           the
           true
           Faith
           which
           is
           in
           the
           Church
           only
           ,
           let
           them
           seeke
           after
           the
           holy
           Ghost
           who
           is
           not
           to
           be
           found
           out
           of
           the
           Church
           ,
           let
           them
           seeke
           out
           the
           true
           sense
           of
           the
           Letter
           ,
           which
           the
           Church
           only
           conserueth
           vncorrupted
           ,
           and
           it
           will
           easily
           be
           graunted
           vnto
           them
           to
           haue
           the
           Scriptures
           in
           what
           tongue
           soeuer
           they
           will
           ,
           so
           they
           be
           truly
           and
           vncorruptedly
           translated
           ,
           and
           that
           they
           vse
           them
           to
           their
           owne
           saluation
           ,
           and
           not
           to
           their
           destruction
           ,
           as
           many
           do
           ,
           wherof
           we
           haue
           for
           witnesses
           not
           only
           the
           Scripture
           but
           dayly
           experience
           ,
           and
           this
           shall
           suffice
           concerning
           the
           translatiō
           of
           the
           Scripture
           into
           the
           vulgar
           tōgue
           .
        
         
           10.
           
           For
           of
           the
           prayers
           in
           Latin
           eyther
           priuately
           made
           by
           the
           people
           ,
           or
           publikely
           offered
           by
           the
           Priest
           at
           masse
           ,
           and
           in
           the
           administratiō
           of
           the
           Sacramēts
           ,
           we
           wil
           treat
           hereafter
           in
           their
           proper
           places
           .
        
      
       
         
           CHAP.
           XIIII
           .
        
         
           That
           our
           Aduersaries
           vse
           many
           sleightes
           in
           corrupting
           the
           Word
           of
           God.
           
        
         
           OVR
           Aduersaries
           often
           require
           vs
           to
           proue
           all
           that
           which
           we
           say
           out
           of
           the
           written
           Word
           of
           God
           ,
           but
           when
           we
           cite
           the
           same
           in
           
           expresse
           tearmes
           they
           haue
           many
           wayes
           by
           which
           they
           depraue
           it
           .
           Wherfore
           before
           I
           make
           an
           end
           of
           this
           Controuersy
           concerning
           the
           written
           Word
           ,
           it
           shall
           not
           be
           from
           the
           purpose
           briefly
           to
           detect
           such
           their
           corruptions
           ;
           partly
           to
           the
           end
           that
           no
           man
           be
           deceaued
           by
           them
           ,
           and
           partly
           that
           euery
           man
           may
           vnderstand
           nothing
           to
           be
           so
           plainely
           and
           clearely
           set
           downe
           in
           the
           written
           VVord
           ,
           which
           by
           the
           Commentaries
           of
           crafty
           and
           subtile
           wittes
           may
           not
           be
           weakned
           and
           made
           of
           little
           force
           ,
           if
           no
           regard
           be
           had
           to
           the
           authority
           and
           iudgment
           of
           the
           Church
           .
           And
           that
           no
           man
           may
           thinke
           that
           I
           herin
           calumniate
           them
           or
           deale
           lesse
           sincerely
           with
           them
           ,
           I
           will
           set
           downe
           out
           of
           their
           owne
           writings
           some
           one
           or
           two
           exāpls
           of
           each
           manner
           of
           corrupting
           ,
           wherof
           many
           exāples
           will
           occure
           in
           each
           Controuersy
           .
        
         
           2.
           
           The
           first
           manner
           of
           shifting
           of
           places
           alleadged
           out
           of
           the
           written
           Word
           is
           ,
           to
           say
           ,
           that
           the
           originall
           text
           is
           corrupted
           ,
           and
           what
           is
           alleadged
           crept
           out
           of
           the
           margent
           into
           the
           text
           ,
           whereof
           see
           many
           examples
           in
           the
           12.
           and
           18.
           
           Chapter
           of
           the
           Latin
           Edition
           of
           this
           Cōtrouersy
           .
        
         
           3.
           
           Their
           second
           shift
           is
           to
           reiect
           the
           vulgar
           translation
           and
           instead
           thereof
           to
           cite
           some
           new
           and
           corrupt
           translation
           of
           their
           owne
           .
           It
           is
           euident
           inough
           ,
           
           that
           Luther
           in
           his
           first
           version
           of
           the
           
             new
             Testament
          
           into
           the
           Germane
           tongue
           ,
           
           set
           forth
           in
           the
           yeare
           1522.
           hath
           more
           then
           a
           thousād
           errors
           ,
           as
           many
           haue
           obserued
           ,
           amōgst
           which
           ,
           neyther
           the
           last
           ,
           nor
           the
           least
           is
           his
           presuming
           to
           ad
           to
           the
           text
           of
           
             S.
             Paul
          
           the
           3.
           
           Chapter
           and
           28.
           verse
           ,
           the
           particle
           alone
           ,
           thereby
           the
           stronglier
           to
           establish
           his
           doctrine
           ,
           that
           Fayth
           alone
           iustifieth
           ,
           for
           this
           place
           of
           the
           Apostle
           ,
           
             VVe
             thinke
             a
             man
             is
             iustifyed
             by
             fayth
             ,
          
           he
           trāslateth
           
             by
             fayth
             alone
          
           :
           &
           when
           a
           certaine
           friend
           of
           his
           to
           whome
           the
           same
           was
           obiected
           by
           a
           Catholike
           asked
           the
           cause
           why
           he
           so
           translated
           it
           ,
           
           he
           no
           lesse
           ridiculously
           then
           proudly
           answereth
           ,
           in
           a
           certayne
           little
           booke
           set
           forth
           by
           him
           in
           the
           yeare
           1530.
           vnder
           this
           title
           :
           A
           certaine
           information
           or
           answere
           made
           to
           two
           questions
           proposed
           by
           a
           certayne
           good
           friend
           concerning
           the
           translation
           of
           Scripture
           ,
           and
           the
           inuocation
           of
           Saints
           .
           
           In
           which
           he
           aduiseth
           his
           friend
           to
           answere
           the
           Catholikes
           obiection
           after
           this
           manner
           .
           
             D.
             Martin
             Luther
             will
             haue
             it
             so
             ,
             and
             sa●●h
             ,
             that
             a
             Papist
             and
             an
             Asse
             is
             all
             one
             thing
             :
             so
             I
             will
             ,
             so
             I
             command
             ,
             let
             my
             will
             stand
             for
             a
             reason
             ,
             for
             we
             will
             not
             be
             the
             Papists
             schollers
             ,
             but
             their
             Iudges
             .
             Luther
             will
             haue
             it
             so
             ,
             &
             he
             saith
             ,
             that
             he
             is
             a
             Doctor
             aboue
             all
             the
             Popes
             Doctors
             .
             So
             Luther
             ,
          
           concluding
           at
           last
           that
           the
           word
           (
           alone
           )
           shal
           remayne
           in
           his
           
             new
             Testament
          
           ,
           
           though
           it
           should
           make
           all
           his
           Aduersaries
           mad
           :
           and
           he
           addeth
           further
           ,
           that
           he
           is
           only
           sory
           ,
           that
           he
           had
           not
           added
           two
           wordes
           more
           to
           the
           text
           ,
           and
           translated
           it
           after
           this
           manner
           ▪
           
             we
             are
             ius●ifyed
             by
             only
             faith
             without
             any
             workes
             of
             any
             law
             .
          
        
         
           4.
           
           Zwinglius
           
             also
             who
             first
             in
             our
             age
             endeauored
             to
             perswade
             many
             ,
             that
             the
             body
             of
             Christ
             is
             not
             really
             contayned
             in
             the
             Sacrament
             of
             the
             Eucharist
             ,
             the
             better
             to
             establish
             this
             his
             error
             ,
             goeth
             about
             to
             proue
             that
             those
             words
             of
             Christ
             ,
          
           this
           is
           my
           body
           ,
           
             are
             very
             well
             translated
             thus
          
           ,
           this
           signifieth
           my
           body
           ,
           
           
             &
             with
             this
             his
             new
             translation
             he
             is
             so
             rauished
             ,
             as
             if
             he
             had
             receaued
             the
             same
             from
             heauen
             ,
             for
             these
             are
             his
             word●
             :
          
           So
           therefore
           hath
           Luke
           ,
           with
           whome
           we
           content
           our selues
           ,
           without
           citing
           any
           other
           Euangelist
           .
           And
           hauing
           taken
           bread
           he
           gaue
           thankes
           ,
           brake
           it
           ,
           and
           gaue
           it
           them
           ,
           saying
           ,
           this
           signifyeth
           my
           body
           which
           is
           giuen
           for
           you
           ,
           do
           this
           in
           remembrance
           of
           me
           .
           Thou
           seest
           O
           faithfull
           soule
           ,
           but
           yet
           wrapped
           in
           absurd
           opinions
           ,
           how
           all
           thinges
           heere
           agree
           ,
           and
           nothing
           inviolently
           eyther
           taken
           away
           or
           added
           ,
           so
           as
           thou
           hast
           cause
           to
           wonder
           ,
           that
           thou
           hast
           not
           byn
           alwayes
           of
           this
           opinion
           ,
           and
           much
           more
           that
           any
           dare
           so
           boldly
           teare
           and
           rent
           the
           body
           of
           this
           speach
           so
           well
           ioyned
           togeather
           .
           So
           Zwinglius
           
             in
             the
             praise
             of
             his
             new
             translation
             ,
             wherein
             he
             arrogates
             more
             authority
             to
             himselfe
             ,
             thē
             is
             due
             ,
             so
             as
             that
             of
          
           Cicero
           
             in
             his
             booke
          
           
           de
           diuinatione
           
             may
             well
             be
             applyed
             to
             him
             ,
          
           I
           neuer
           saw
           any
           man
           arrogate
           greater
           authority
           to
           himselfe
           ,
           and
           in
           the
           end
           say
           iust
           nothing
           .
        
         
           5.
           
           Moreouer
           concerning
           Caluins
           and
           Bezas
           errors
           in
           translating
           or
           rather
           peruerting
           the
           holy
           Scriptures
           ,
           
           whole
           books
           are
           extant
           ,
           as
           also
           of
           the
           corruptions
           of
           the
           
             Geneua
             Bylles
          
           ,
           which
           are
           euery
           yeare
           increased
           ,
           but
           this
           shall
           much
           more
           commodiously
           be
           declared
           heerafter
           in
           the
           particuler
           Cōtrouersies
           .
           
           We
           will
           only
           heere
           set
           downe
           one
           example
           of
           a
           corruption
           to
           be
           found
           in
           Caluins
           ,
           
           Bezas
           ,
           and
           all
           the
           
             Geneua
             Bybles
          
           .
           And
           this
           corruption
           is
           forged
           a
           purpose
           by
           them
           to
           confirme
           a
           new
           and
           notable
           blasphemy
           against
           Christ
           and
           himselfe
           ,
           by
           some
           apparent
           testimony
           of
           Scripture
           ,
           for
           they
           reach
           in
           many
           places
           that
           Christ
           when
           he
           praied
           in
           the
           Garden
           was
           seized
           with
           an
           extreme
           feare
           ,
           
           least
           God
           being
           angry
           with
           him
           for
           our
           sinnes
           ,
           for
           which
           he
           had
           taken
           vpon
           him
           to
           satisfy
           ,
           should
           inflict
           vpon
           him
           eternall
           damnation
           ,
           neyther
           did
           Christ
           feare
           without
           cause
           ,
           
           for
           they
           say
           
             he
             suffered
          
           vpon
           the
           Crosse
           the
           
             paynes
             of
             a
             damned
             person
          
           ,
           &
           
             the
             torments
             of
             hell
          
           ;
           for
           these
           are
           the
           impions
           words
           of
           
             Caluin
             :
             Christ
             suffered
             in
             his
             soule
             the
             torments
             of
             a
             forlorne
             ,
             and
             damned
             man
             :
          
           and
           Beza
           sayth
           ,
           
             at
             what
             tyme
             Christ
             hang
             vpon
             the
             Crosse
             ,
             he
             was
             in
             the
             middest
             euen
             of
             the
             torments
             
             of
             hell
             ,
          
           which
           is
           as
           much
           ,
           as
           to
           say
           ,
           that
           God
           himselfe
           was
           not
           only
           afraid
           of
           the
           torments
           of
           hell
           ,
           but
           that
           he
           suffered
           and
           endured
           them
           ,
           for
           it
           is
           euident
           that
           Christ
           was
           true
           God.
           But
           against
           these
           absurd
           paradoxes
           we
           are
           to
           dispute
           heerafter
           .
           It
           shall
           suffice
           heere
           to
           shew
           ,
           that
           they
           haue
           depraued
           the
           holy
           Scripture
           ,
           to
           〈◊〉
           this
           their
           impious
           assertion
           ,
           for
           wheras
           it
           is
           written
           in
           the
           fifth
           to
           the
           Hebrewes
           ,
           
           and
           7.
           v.
           that
           
             Christ
             was
             heard
          
           of
           God
           
             for
             his
             reuerence
             ,
             Caluin
          
           first
           ,
           and
           after
           Beza
           ,
           and
           all
           the
           
             Geneua
             Bybles
          
           ,
           make
           the
           text
           to
           say
           ,
           
             Christ
             was
             heard
             by
             reason
             of
             his
             feare
             ,
             or
             because
             he
             was
             afraid
             ,
          
           but
           that
           in
           the
           last
           Edition
           Beza
           hath
           added
           more
           words
           to
           the
           text
           ,
           
           making
           it
           sound
           thus
           :
           
             His
             prayers
             being
             heard
             he
             was
             deliuered
             frō
             this
             feare
             .
          
           Moreouer
           Caluin
           in
           his
           commentaris
           and
           Beza
           in
           his
           annotations
           seeke
           to
           proue
           out
           of
           this
           text
           ,
           that
           
             Christ
             feared
             eternall
             damnation
          
           ,
           &
           that
           he
           was
           deliuered
           out
           of
           this
           feare
           by
           his
           prayers
           which
           he
           offered
           with
           teares
           :
           true
           it
           is
           that
           in
           the
           
             French
             Bybles
          
           lately
           printed
           at
           Geneua
           ,
           the
           yeare
           1●05
           .
           they
           haue
           put
           in
           the
           margent
           ,
           
             vel
             pro
             sua
             reuerentia
          
           ,
           where
           inforced
           by
           truth
           they
           manifestly
           contradict
           Caluin
           and
           Beza
           ,
           who
           plainly
           deny
           that
           this
           place
           is
           so
           to
           be
           trāslated
           ,
           yet
           least
           their
           inconstancy
           should
           be
           noted
           ,
           they
           leaue
           
           the
           former
           words
           in
           the
           text
           
             (
             ayant
             esté
             exaucé
             〈◊〉
             qu'il
             craignoit
             )
          
           that
           is
           in
           latin
           ,
           
             exauditus
             est
             eo
             ,
             vel
             in
             eo
             ,
             quod
             timuit
             .
          
        
         
           6.
           
           But
           all
           others
           as
           well
           Catholikes
           as
           their
           Aduersaries
           who
           haue
           written
           before
           Caluin
           ,
           translate
           
             prosua
             reuerentia
             ,
             vel
             propietate
             sua
             ,
          
           as
           
             Erasmus
             ,
             Bucer
          
           ,
           the
           Tiguriues
           in
           their
           bibles
           of
           the
           yeare
           1542.
           
           Nay
           
             Sebastian
             Castalio
          
           for
           this
           cause
           sharply
           reprehendeth
           Beza
           ,
           
           who
           glorieth
           that
           Caluin
           was
           the
           first
           that
           found
           out
           this
           new
           explication
           ,
           in
           a
           note
           of
           his
           vpon
           this
           7.
           v.
           se
           his
           editions
           of
           the
           yeare
           1560.
           
           &
           1565.
           
        
         
           7.
           
           The
           third
           shift
           is
           ,
           their
           false
           exposition
           of
           the
           text
           though
           neuer
           so
           truly
           translated
           ,
           for
           by
           diuers
           commentaries
           and
           little
           notes
           in
           the
           margent
           ,
           they
           goe
           about
           to
           perswade
           the
           Readers
           the
           cleane
           contrary
           to
           that
           which
           is
           expressely
           in
           the
           text
           :
           see
           examples
           hereof
           in
           this
           Chapter
           in
           the
           latin
           edition
           .
        
      
       
         
           CHAP.
           XV.
           
        
         
           The
           fourth
           ,
           fift
           ,
           and
           sixt
           shift
           that
           our
           Aduersaries
           vse
           in
           deprauing
           the
           Word
           of
           God.
           
        
         
           THE
           fourth
           shift
           of
           our
           Aduersaries
           is
           to
           fly
           to
           figuratiue
           and
           metaphoricall
           speaches
           ,
           for
           it
           is
           most
           true
           that
           was
           
           wit●●ly
           obserued
           by
           
             S.
             Augustine
          
           .
           
           If
           (
           sayth
           he
           )
           
             the
             mind
             be
             preoccupated
             with
             any
             erroneous
             opinion
             ,
             whatsoeuer
             the
             Scripture
             saith
             to
             the
             contrary
             ,
             men
             take
             to
             be
             a
             figuratiue
             speach
             .
          
           And
           surely
           there
           is
           no
           kind
           of
           figuratiue
           speaking
           to
           which
           our
           Aduersaries
           at
           one
           tyme
           or
           another
           haue
           not
           recouse
           :
           but
           there
           are
           three
           figures
           of
           which
           our
           Aduersaries
           doe
           o●tenest
           serue
           themselues
           in
           deprauing
           the
           holy
           Scriptures
           ,
           which
           are
           these
           ,
           
             Me●onymia
             ,
             Hyperbole
          
           ,
           and
           
             Ironia
             ,
             Metonymia
          
           is
           a
           figure
           very
           familiar
           with
           Caluin
           ,
           
           for
           by
           it
           he
           peruerteth
           many
           places
           of
           Scripture
           ,
           yea
           euen
           those
           playne
           words
           of
           Christ
           ,
           
             this
             is
             my
             body
          
           :
           for
           hauing
           disputed
           long
           about
           the
           sense
           of
           those
           words
           at
           last
           he
           concludeth
           thus
           :
           
             I
             omit
          
           (
           sayth
           he
           )
           
             Allegories
             and
             Parables
             ,
             least
             any
             man
             should
             thinke
             that
             ,
             I
             seeke
             euasions
             ,
             a●d
             to
             go
             from
             the
             matter
             in
             hand
             ,
             I
             say
             it
             is
             a
             Metonymicall
             speach
             .
          
           So
           Caluin
           .
        
         
           2.
           
           By
           the
           figure
           Hyperbole
           our
           Aduersaries
           shift
           of
           all
           those
           so
           euident
           testimonies
           ,
           by
           which
           wee
           proue
           that
           remisof
           sinnes
           is
           obtayned
           of
           God
           by
           good
           works
           ,
           
           as
           are
           these
           :
           
             Almes
             deliuereth
             from
             all
             sinne
          
           ,
           
           
             and
             death
             ,
             and
             suffereth
             not
             the
             soule
             to
             go
             into
             darknes
             .
          
           And
           againe
           ,
           
             Almes
             deliuereth
             frō
             death
          
           ,
           
           
             &
             it
             is
             that
             that
             purgeth
             sinne
             &
             maketh
             vs
             find
             mercy
             &
             life
             euerlasting
             .
          
           Moreouer
           
             water
             putteth
             out
             a
             burning
             fier
             ,
             and
             Almes
             resisteth
             sinne
             :
          
           
           for
           the
           Lutherans
           say
           ,
           that
           all
           these
           are
           
             Hyperbolicall
             speaches
          
           .
           
           Beza
           also
           seeketh
           to
           extenuat
           by
           the
           figure
           Hyperbole
           that
           which
           the
           Apostle
           writeth
           in
           the
           praise
           of
           the
           
             Roman
             Church
          
           ,
           
           when
           he
           sayth
           ,
           
             your
             haith
             is
             preached
             all
             ouer
             tse
             world
             .
             Caluin
          
           in
           like
           manner
           by
           the
           same
           figure
           not
           only
           depraueth
           many
           places
           of
           the
           auncient
           Fathers
           ,
           
           but
           will
           needes
           force
           Christ
           himselfe
           without
           any
           need
           at
           all
           ,
           to
           speake
           Hyperbolically
           .
           And
           finally
           
             Philip
             Melancthon
          
           goeth
           about
           by
           the
           figure
           Ironia
           to
           delude
           those
           manifest
           wordes
           of
           Christ
           ,
           
           
             that
             which
             remayneth
             ,
             giue
             Almes
             ,
          
           
           
             and
             behold
             all
             thinges
             are
             cleane
             vnto
             you
             .
             For
             Philip
          
           contendeth
           that
           Christ
           spake
           not
           those
           words
           in
           earnest
           ,
           but
           in
           iest
           ,
           which
           he
           tooke
           from
           Erasmus
           ,
           as
           he
           did
           many
           other
           things
           ,
           but
           Caluin
           and
           Beza
           confesse
           ,
           
           that
           this
           is
           a
           
             foolish
             Ironia
          
           .
           Albeit
           they
           also
           peruert
           the
           same
           wordes
           another
           way
           ,
           for
           they
           restrayne
           the
           word
           omnia
           ,
           only
           to
           meate
           .
        
         
           3.
           
           The
           fift
           shift
           is
           ,
           when
           Catholiks
           alledge
           plaine
           places
           of
           Scripture
           which
           admit
           no
           figure
           ,
           to
           say
           that
           the
           Scripture
           ,
           yea
           euen
           Christ
           himselfe
           did
           speake
           exactly
           ,
           but
           after
           
             a
             grosse
          
           and
           popular
           manner
           ,
           the
           meaning
           is
           ,
           that
           he
           speaketh
           only
           probably
           ,
           and
           
             not
             solidly
          
           .
           For
           example
           sake
           when
           wee
           proue
           that
           the
           Sacrament
           of
           the
           Eucharist
           excelleth
           the
           Manna
           of
           the
           
           Iewes
           by
           these
           wordes
           of
           Christ
           ,
           
           your
           
             Fathers
             indeed
             haue
             eaten
             Manna
             and
             are
             dead
             ,
             this
             is
             the
             bread
             descending
             from
             heauen
             ,
             that
             if
             any
             man
             eate
             of
             it
             he
             dye
             not
             ,
             Caluins
          
           answere
           is
           ,
           that
           Christ
           accommodated
           his
           speach
           to
           the
           grosse
           conceipt
           or
           opinion
           of
           the
           Iewes
           .
           
           When
           we
           proue
           the
           Exorzismes
           of
           the
           Church
           ,
           by
           which
           she
           casteth
           out
           diuells
           ,
           to
           be
           holy
           ,
           because
           Christ
           sayth
           ,
           
             one
             Diuell
             will
             not
             cast
             out
             another
             ,
             Caluin
          
           answereth
           ,
           
             we
             must
             remember
          
           (
           sayth
           he
           )
           
             that
             when
             Christ
             vseth
             such
             prouerbes
             ,
          
           
           
             as
             are
             in
             vse
             among
             the
             people
             ,
             he
             vseth
             them
             only
             ,
             as
             probable
             coniectures
             ,
             and
             not
             as
             solid
             proofes
             .
          
           So
           he
           .
           No
           meruaile
           therfore
           ,
           if
           our
           Aduersaries
           say
           our
           arguments
           are
           not
           solid
           ,
           seeing
           they
           write
           so
           much
           of
           Christs
           owne
           arguments
           .
        
         
           4.
           
           Their
           sixt
           shift
           is
           ,
           to
           answere
           to
           such
           plaine
           testimonies
           as
           are
           alledged
           out
           of
           Scripture
           against
           their
           errors
           ,
           that
           the
           Scripture
           speaketh
           not
           simply
           ,
           that
           is
           to
           say
           ,
           not
           truly
           ,
           but
           according
           to
           the
           false
           opinion
           of
           them
           ,
           ag●inst
           whom
           it
           hath
           to
           do
           ,
           which
           indeed
           is
           nothing
           els
           ,
           but
           to
           deny
           the
           Scripture
           .
           This
           is
           an
           vsuall
           shift
           of
           Caluin
           who
           interpreteth
           
             to
             dispute
             by
             contention
          
           ,
           
           to
           be
           all
           one
           ,
           as
           to
           disput
           
             not
             according
             to
             our
             owne
             mind
             ,
          
           but
           according
           to
           their
           error
           ,
           and
           foolish
           affection
           who
           obscure
           the
           light
           of
           the
           Ghospell
           .
           So
           as
           when
           we
           proue
           that
           our
           Sacraments
           excell
           
           the
           Sacraments
           of
           the
           old
           law
           ,
           
           because
           
             S.
             Paul
          
           sayth
           ,
           
             that
             the
             ceremonies
             of
             the
             Iewes
             were
             shaddows
             of
             things
             to
             come
             ,
             but
             Christ
             the
             body
             it selfe
             .
          
           And
           againe
           ,
           
             that
             the
             Sacrifices
             of
             the
             law
             could
             not
             make
             perfect
             according
             to
             conscience
             ▪
          
           
           
             but
             serued
             only
             to
             sanctification
             &
             cleansing
             of
             the
             flesh
             :
          
           and
           〈◊〉
           that
           
             they
             could
             not
             take
             away
             sinne
             .
          
           
           To
           all
           these
           places
           Caluin
           answereth
           ,
           
           
             we
             are
          
           ,
           sayth
           he
           ,
           
             to
             obserue
             diligently
             that
             the
             Apostle
             S.
             Paul
             in
             all
             these
             places
             speaketh
             ,
             not
             simpliciter
             ,
             sed
             per
             contentionem
             ,
          
           which
           what
           it
           is
           to
           say
           ,
           we
           haue
           interpreted
           out
           of
           Caluin
           before
           .
        
      
       
         
           CHAP.
           XVI
           .
        
         
           Of
           the
           seauenth
           and
           eight
           shift
           .
        
         
           THEIR
           seauenth
           shift
           is
           when
           they
           are
           vrged
           with
           expresse
           words
           of
           Scripture
           to
           say
           that
           they
           are
           to
           be
           vnderstood
           
             before
             men
          
           ,
           and
           
             not
             before
             God
             ,
             or
             in
             truth
             .
          
           This
           shift
           Caluin
           and
           Beza
           vse
           often
           ,
           for
           thus
           they
           rid
           themselues
           of
           these
           places
           ,
           
             Euery
             branch
             that
             bringeth
             not
             forth
             fruite
             ,
             in
             me
             ,
             he
             will
             cut
             off
             ▪
          
           
           Caluin
           h●●re
           cōtendeth
           that
           the
           euill
           which
           belieue
           in
           God
           are
           in
           Christ
           only
           in
           the
           estimation
           of
           men
           ▪
           and
           not
           indeed
           :
           whereof
           it
           followeth
           ,
           that
           the
           words
           of
           Christ
           are
           thus
           to
           be
           vnderstood
           ,
           to
           wit
           ,
           that
           the
           euill
           〈◊〉
           indeed
           to
           men
           to
           be
           in
           Christ
           ,
           but
           are
           not
           so
           in
           truth
           .
        
         
         
           2.
           
           That
           place
           also
           
             of
             S.
             Iames
          
           ,
           
           
             Man
             is
             iustified
             by
             workes
             ,
             and
             not
             by
             fayth
             alone
             ,
          
           is
           interpreted
           by
           Caluin
           and
           Beza
           ,
           and
           almost
           all
           other
           our
           Aduersaries
           of
           
             iustification
             only
             before
             men
          
           ,
           &
           
             not
             before
             God.
          
           See
           more
           exāples
           in
           this
           Chapter
           in
           the
           latin
           edition
           .
        
         
           3.
           
           The
           eight
           shift
           is
           ,
           when
           they
           know
           not
           what
           to
           answere
           ,
           to
           say
           it
           is
           
             an
             improper
             speach
          
           ,
           and
           by
           this
           occasion
           to
           change
           the
           words
           of
           the
           Scripture
           into
           other
           words
           of
           their
           owne
           forging
           .
           For
           when
           we
           c●te
           the
           words
           of
           Christ
           in
           which
           a
           reward
           is
           promised
           to
           fasting
           and
           prayer
           ,
           Caluin
           turneth
           them
           of
           ,
           
           with
           this
           answere
           ,
           
             when
             Christ
          
           ,
           sayth
           he
           ,
           
             promiseth
             a
             reward
             from
             God
             〈◊〉
             fasting
             ,
             he
             speakes
             improperly
             ,
          
           as
           is
           sayd
           a
           litte
           before
           .
           Cōcerning
           prayer
           ,
           likewise
           whe●
           to
           proue
           free
           will
           we
           alledge
           those
           wor●s
           of
           Christ
           ,
           
           to
           wit
           ,
           
             make
             the
             tree
             good
             ,
             Caluin
          
           a●swereth
           ,
           
             it
             is
             an
             improper
             speach
          
           .
        
      
       
         
           CHAP.
           XVII
           .
        
         
           Of
           the
           ninth
           and
           tenth
           shift
           .
        
         
           THEIR
           ninth
           shift
           is
           ,
           when
           the
           words
           of
           Scripture
           are
           so
           playne
           and
           manyfest
           ,
           that
           they
           cannot
           otherwise
           escape
           ,
           they
           say
           at
           last
           ,
           that
           ●e
           
             Scripture
             commendeth
             vnto
             vs
             a
             thing
             impossi●e
             :
          
           and
           to
           make
           this
           shift
           more
           probable
           ●hey
           corrupt
           the
           text
           by
           adding
           the
           parti●●
           
             (
             si
          
           )
           as
           if
           the
           Scripture
           spake
           conditionally
           ,
           
           and
           not
           absolutely
           ,
           for
           when
           we
           cite
           the
           places
           of
           Scripture
           in
           which
           life
           euerlasting
           is
           promised
           to
           such
           as
           keepe
           Gods
           commandments
           ,
           
           as
           when
           Christ
           saith
           ,
           if
           thou
           
             wilt
             enter
             into
             life
             ,
             keepe
             the
             commandments
          
           ;
           
           And
           againe
           ,
           
             do
             this
             and
             thou
             shalt
             liue
             .
          
           The
           answere
           of
           Caluin
           and
           Beza
           is
           ,
           
           that
           Christ
           in
           these
           words
           speaketh
           of
           a
           thing
           
             impossible
             .
             Caluin
          
           vpō
           the
           former
           place
           writeth
           thus
           :
           
             Some
             of
             the
             aunciēt
             Father●
          
           ,
           saith
           he
           ,
           
             haue
             interpreted
             this
             place
             amisse
             ,
             as
             do
             the
             Papists
             after
             them
             ,
             as
             if
             Christ
             should
             teach
             ●hat
             we
             cold
             deserue
             life
             euerlasting
             by
             keeping
             the
             law
             .
          
           And
           a
           little
           after
           he
           concludeth
           saying
           :
           
             This
             answere
             of
             Christ
             is
             according
             to
             the
             old
             law
             ,
             to
             wit
             that
             no
             man
             can
             be
             accounted
             iust
             before
             God
             ,
             but
             he
             who
             ●hall
             satify
             the
             law
             ,
             which
             is
             impossible
             .
          
           And
           vpon
           the
           later
           place
           he
           writeth
           this
           ,
           
           
             it
             is
             impossible
          
           ,
           sayth
           he
           ,
           
             to
             fulfill
             what
             the
             law
             commaundeth
             ,
          
           
           yea
           it
           is
           a
           principall
           axione
           with
           Caluin
           .
           &
           a
           cōmō
           āswere
           to
           al
           such
           ●laces
           .
           
             A
             legal
             promise
          
           ,
           saith
           he
           ,
           
             ānexed
             to
             a
             condtion
             impossible
             proueth
             nothing
             ,
          
           &
           thus
           with
           s●ch
           impossibilities
           he
           dallieth
           with
           vs
           ,
           &
           wth
           the
           holy
           Scripture
           it selfe
           :
           so
           far
           forth
           ,
           ●s
           they
           dare
           affirme
           ,
           that
           the
           Apostle
           in
           one
           Chapter
           auoucheth
           vnto
           vs
           
             seauen
             times
             thinges
             impossible
          
           :
           
           for
           wheras
           the
           Apostle
           in
           the
           2.
           cap.
           of
           the
           Ep.
           to
           the
           Rom.
           and
           6.
           affirmeth
           first
           ,
           that
           God
           will
           render
           t●
           euery
           one
           according
           to
           his
           workes
           ,
           the
           interprete
           
           the
           place
           thus
           ,
           that
           God
           will
           indeed
           giue
           to
           mē
           according
           to
           their
           good
           works
           it
           there
           were
           any
           such
           ,
           but
           that
           no
           man
           can
           do
           any
           good
           worke
           before
           God.
           
           
             Is
             there
             any
             man
          
           ,
           saith
           
             Beza
             ,
             that
             shal
             be
             able
             to
             bring
             these
             workes
             which
             the
             Apostle
             saith
             shal
             be
             rewarde●
             with
             eternall
             life
             ?
          
           And
           wheras
           in
           the
           
             seauēth
             v.
             the
             Apostle
          
           saith
           ,
           that
           
             God
             doth
             render
             life
             euerlasting
             to
             such
             as
             seeke
             the
             same
             by
             the
             patience
             of
             good
             works
             ,
          
           their
           answere
           is
           ,
           that
           
             he
             insinuateth
             a
             thing
             impossible
          
           ,
           and
           that
           
             no
             man
             can
             do
             any
             good
             worke
             before
             God
             ,
             no
             not
             the
             iustest
             man
             ,
             which
             is
             not
             worthy
             of
             eternall
             damnatiō
             .
             VVhosoeuer
             ,
          
           
           saith
           
             Caluin
             ,
             haue
             made
             the
             greatest
             progresse
             before
             all
             others
             in
             the
             way
             of
             the
             Lord
             ,
             if
             they
             cast
             their
             ●yes
             vpon
             the
             Lord
             God
             ,
             what
             worke
             soeuer
             they
             attempt
             or
             go
             about
             ,
             they
             see
             into
             be
             accursed
             .
          
           And
           surely
           ●
           for
           my
           part
           ,
           could
           easily
           belieue
           that
           such
           is
           the
           progresse
           of
           our
           aduersaries
           in
           the
           way
           of
           our
           Lord
           ▪
           See
           the
           rest
           of
           the
           Apostles
           places
           in
           the
           latin
           edition
           .
        
         
           2.
           
           The
           tenth
           &
           last
           shift
           is
           the
           
             wresting
             of
             diuers
             wordes
             to
             a
             wrong
             sense
             ,
          
           and
           to
           inuent
           sundrie
           different
           vnderstandings
           of
           the
           wordes
           ,
           to
           build
           vpon
           it
           many
           interpretations
           neuer
           heard
           of
           before
           ,
           and
           for
           a
           finall
           Conclusion
           to
           say
           ,
           
           the
           place
           is
           obscure
           ,
           and
           therfore
           proueth
           nothing
           .
           For
           example
           heerof
           ,
           those
           most
           euident
           words
           of
           
             Christ
             ,
             this
             i●
             my
             〈◊〉
             with
             is
             giuen
             for
             you
             ,
          
           
           may
           suffice
           :
           for
           some
           of
           thē
           wrest
           the
           pronowne
           hoc
           ,
           others
           the
           word
           est
           ,
           others
           the
           word
           corpus
           ,
           others
           the
           pronowne
           meum
           ,
           others
           the
           relatiue
           quod
           ,
           others
           the
           prepositi●n
           pro
           ,
           others
           the
           pronowne
           he
           vobis
           and
           others
           the
           Verbe
           datur
           ,
           and
           〈◊〉
           word
           they
           wrest
           diuers
           waies
           ,
           so
           as
           one
           more
           then
           thirty
           yeares
           ago
           ,
           
           hath
           gathered
           out
           of
           their
           writinges
           
             two
             hundred
             expositions
             of
             these
             few
             wordes
             of
             Christ
             ,
          
           of
           which
           〈◊〉
           Xainctes
           〈◊〉
           particularly
           84.
           
           And
           that
           they
           are
           both
           many
           ,
           and
           different
           ,
           yea
           repugnant
           ,
           wherwith
           they
           labour
           to
           make
           ob●cure
           these
           wordes
           of
           our
           Sauiour
           ,
           no
           man
           can
           doubt
           .
           See
           another
           example
           in
           the
           latin
           edition
           .
           And
           it
           is
           worthy
           of
           the
           noting
           ,
           that
           in
           all
           these
           shi●fs
           they
           serue
           themselues
           of
           other
           places
           of
           Scripture
           ,
           to
           proue
           what
           they
           say
           :
           wherby
           it
           may
           appeare
           how
           easy
           a
           thing
           it
           is
           ,
           to
           corrupt
           the
           Scripture
           by
           other
           places
           of
           Scripture
           ,
           but
           that
           the
           prouidēt
           and
           dayly
           ca●e
           of
           the
           holy
           Catholike
           Church
           opposeth
           it self
           against
           such
           corruptions
           ,
           
           worthily
           therfore
           called
           the
           
             Pillar
             and
             firmament
             of
             truth
             ,
             against
             which
             the
             gates
             of
             hell
             shall
             neuer
             preuaile
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A03881-e170
           
             Rom.
             ●
             .
             v.
             19.
             
             &
             20.
             
          
           
             Hebr.
             11.
             vers
             .
             1.
             
          
           
             1.
             
             Thessal
             .
             ●
             .
             vers
             .
             13.
             
          
           
             Thes.
             c.
             2.
             
             ●
             .
             14
             &
             1.
             ad
             Cor.
             15.
             v.
             ●
             .
             ad
             Gal.
             1.
             v.
             8.
             1.
             
             Petr.
             1.
             v.
             vltimo
             .
          
        
         
           Notes for div A03881-e310
           
             August
             .
             serm
             .
             78.
             de
             temp
             .
          
           
             August'●
             Epist.
             222●
             
          
           
             〈◊〉
             l.
             ad
             Const.
             〈◊〉
             .
          
           
             Hiero●
             .
             in
             〈◊〉
             Gal.
             
          
           
             Matth.
             4.
             v.
             6.
             
          
           
             Ezech.
             13.
             v.
             ●8
             .
          
           
             1
             Cor.
             3.
             v.
             6.
             7.
             
             &
             9.
             
          
        
         
           Notes for div A03881-e620
           
             〈…〉
             
          
           
             Rom.
             3.
             v.
             4.
             
          
           
             Concil
             .
             Trent
             .
             s●ss
             .
             4.
             
          
           
             Matt.
             28●
             c.
             vlc
             .
          
           
             Ioan.
             14.
             
             ●
             .
             〈◊〉
             .
          
           
             Ioan.
             ●6
             .
             v.
             13.
             
          
           
             Tertul.
             de
             praesc
             .
             c.
             17
             
          
           
             Mare
             .
             vlt.
             Vers.
             16.
             
          
           
             Ioan.
             3.
             v.
             18.
             
          
           
             Heb.
             11.
             v.
             ●
             
          
        
         
           Notes for div A03881-e870
           
             Lib.
             1.
             
             Inst.
             c.
             7.
             sect
             2.
             in
             fine
             .
          
           
             See
             Bell.
             l.
             1.
             de
             verb.
             Det
             c.
             17.
             18.
             
             〈◊〉
             .
          
           
             Calu.
             pra●at
             .
             in
             Epist.
             lacobi
             &
             āte
             Epist.
             ad
             Heb.
             &
             ante
             2.
             
             S.
             Pe●ri
             .
          
           
             Rupell
             .
             cōfess
             .
             art
             .
             4.
             
          
           
             Calu.
             l.
             1.
             
             Instit.
             c.
             9.
             sect
             .
             1.
             
          
           
             Innocēt
             .
             1.
             ep
             .
             3.
             c.
             vlt.
             Cōcil
             .
             3.
             
          
           
             Carthag
             .
             can
             .
             47.
             
             S.
             Aug.
             Epist.
             235.
             
             Cōcil
             .
          
           
             Tridents
             .
             sess
             .
             4.
             
          
           
             Lib.
             4.
             
             Instit
             .
             c.
             14.
             sect
             .
             vlt.
             
          
           
             Aug.
             Cō●
             .
             Epist.
             Manich●i
             c.
             5.
             
          
           
             Aug.
             serm
             .
             191.
             &
             temp
             .
          
           
             Rup●ll
             ●
             Confes●●
             art
             .
             3●
             
          
           
             2.
             
             Petr.
             3.
             v.
             26.
             
          
           
             Aug.
             de
             Doct.
             
          
           
             Christian.
             l.
             2.
             c.
             41.
             &
             deserm
             .
             Domini
             in
             monte
             l.
             1.
             c.
             3.
             
          
           
             Bell.
             &
             Grets
             .
             Controu
             .
             1.
             l.
             1.
             c.
             7.
             &
             sequ●nt
             Iesmoreus
             in
             sua
             Chro●ol
             .
          
        
         
           Notes for div A03881-e1590
           
             2.
             
             Cor.
             3.
             v.
             1●
             .
             &
             1.
             
             Thessal
             .
             c.
             2.
             v.
             15.
             
             1●
             .
          
           
             Rom.
             8.
             v.
             9.
             
             Ephes.
             4.
             v.
             14.
             
          
           
             2.
             
             Cor.
             121
             v.
             10.
             28.
             2.
             
             Petri
             1.
             v.
             20.
             21.
             
          
           
             2.
             
             Timoth.
             2.
             v.
             vlt.
             
          
           
             Matth.
             15.
             v.
             14.
             
          
           
             Grets
             .
             tractat
             .
             denouis
             trāslation
             .
             in
             defen
             .
             Bellarm
             .
          
        
         
           Notes for div A03881-e1940
           
             Caluin
             in
             Antidoto
             contra
             4●
             sess
             Concil
             .
             Tridentini
             
          
           
             Geneb
             .
             i●
             Psal
             ●
             
          
           
             Calu.
             l.
             4
             ,
             Instit
             c.
             1.
             sect
             ▪
             12.
             
          
           
             Rom.
             ●
             .
             v.
             8.
             
             Hiero●●
             .
             Epist.
             57.
             ●d
             Dam.
             
          
           
             〈…〉
             1598.
             
          
           
             1.
             p.
             q.
             1●
             art
             .
             vlt.
             
          
           
             Aug.
             l.
             12.
             confess
             .
             cap.
             vltimo
             .
          
           
             Lib.
             3.
             de
             Doct.
             Christ.
             c.
             27.
             
          
           
             Deut.
             25.
             v.
             4.
             
          
           
             2.
             
             Cor.
             9.
             v.
             9.
             10.
             
          
        
         
           Notes for div A03881-e2880
           
             Lutherus
             &
             Lutherani
             in
             Genes
             .
             ib.
             
          
           
             Calu.
             in
             c.
             ●
             .
             Gen.
             v.
             1●
             .
          
           
             Calu.
             l.
             1.
             
             Inst.
             c.
             14
             ▪
             sect
             .
             18.
             
          
           
             Hunnius
             in
             Caluino
             Iudaizāte
             ,
             &
             in
             ●●nti-pareo
             .
          
           
             In
             Genes
             .
             loco
             citato
             
          
        
         
           Notes for div A03881-e3210
           
             Calu.
             in
             Gen.
             loco
             citato
             .
          
           
             Psal.
             90
             ▪
             v
             13.
             
          
           
             Luc.
             10.
             v.
             19.
             
          
           
             Rom.
             16.
             v.
             20.
             
          
           
             1.
             
             Ioan.
             2.
             v
             13.
             
          
           
             Apoc.
             12.
             v.
             11.
             
          
           
             1.
             
             Cor.
             15.
             v.
             57.
             
          
           
             In
             Gen.
             Ioco
             citato
             &
             l.
             2.
             
          
           
             Instit.
             c.
             ●3
             .
             sect
             .
             2.
             
          
           
             Ioan.
             8.
             v.
             44.
             
          
           
             Caluin
             l.
             1.
             
             Instit.
             c.
             14.
             sect
             .
             18.
             
          
           
             Ephes.
             5.
             v.
             32.
             2.
             
             Cor.
             11.
             v.
             2.
             
             &
             3.
             
          
           
             Apoc.
             ●
             .
             v.
             13.
             17.
             
          
           
             Matt.
             13.
             v.
             38.
             
          
           
             Apocal.
             12.
             v.
             17.
             
          
           
             Psal.
             90.
             v.
             13.
             
             Luc.
             10.
             v.
             19.
             
             Rom.
             16.
             v.
             20.
             
          
           
             Defuga
             .
             saeculi
             c.
             7.
             
          
           
             Oleoster
             in
             c.
             3.
             
             Gen.
             
          
           
             Hier.
             in
             tradit
             .
          
           
             Hebraicis
             .
             Homil.
             17.
             in
             Gen.
             
          
           
             Amb.
             de
             fuga
             saeculi
             c.
             7.
             
          
           
             Greg.
             in
             Iob.
             c.
             38.
             
          
           
             Matt.
             1●
             .
             v.
             18.
             
          
        
         
           Notes for div A03881-e4760
           
             Iunius
             cōtra
             Bell.
             
          
           
             Cont.
             1.
             l.
             3.
             c.
             3.
             nota
             9.
             &c.
             9.
             nota
             8.
             
             &
             10.
             
          
           
             Robertus
             Rolocc
             .
             de
             vocation●
             effic
             .
             c.
             15.
             
          
           
             Luc.
             10.
             v.
             16.
             
          
        
         
           Notes for div A03881-e4880
           
             ●
             .
             Cor.
             4.
             v.
             3.
             
          
           
             Beza
             de
             notis
             Eccl.
             Volu
             .
             3.
             p.
             137.
             edit
             .
             ann
             .
             1582.
             
          
           
             ●
             .
             Cor.
             3.
             v.
             6.
             7.
             9.
             
          
           
             l.
             3.
             de
             doct
             .
             Christiana
             c.
             7.
             
             &
             9
             ▪
             
          
           
             Psal.
             18.
             v.
             8.
             
          
           
             Matth.
             11.
             v.
             25.
             
          
           
             2.
             
             Cor.
             4.
             v.
             4.
             
          
        
         
           Notes for div A03881-e5270
           
             Hier.
             de
             Script
             .
          
           
             Eccles.
             in
             Luca.
             See
             S.
             Aug.
             l.
             2.
             de
             doct
             .
             Christ.
             c.
             11.
             &
             seq
             ●
             
          
           
             Rabb
             .
             l.
             5.
             de
             inst
             .
             Cler.
             c.
             8.
             
          
           
             Theod.
             lib.
             4.
             hist.
             Ecc.
             c.
             vlt.
             Socrat
             .
             lib.
             4.
             c.
             27.
             
             Sozom
             l.
             6.
             c.
             37.
             
             Cass.
             in
             hist.
             ●ripart
             .
             l.
             8.
             c.
             13.
             
          
           
             Baron
             .
             Tom.
             10.
             ann
             .
             880.
             n.
             19.
             
             &
             Tom.
             11.
             ann
             .
             1080.
             n.
             1.
             
          
           
             2.
             
             Pet.
             vlt.
             v.
             26.
             
          
           
             1.
             
             Cor.
             3.
             v.
             2.
             
             Heb.
             5.
             v.
             12.
             
          
           
             Index
             .
             lib.
             prohibit
             .
             Reg.
             4.
             
          
           
             Psal.
             142.
             v.
             8.
             
             &
             10.
             
          
        
         
           Notes for div A03881-e6050
           
             Ioannes
             Coclaus
             de
             actis
             Luther
             .
             ann
             .
             1522.
             
          
           
             Rom.
             3
             v.
             28.
             
          
           
             Luth.
             To.
             4.
             
             Germ.
             excuso
             VVi●emb
             .
             anno
             1551.
             fol.
             475.
             pag.
             2.
             
          
           
             Zuingl
             .
             de
             vera
             &
             falsa
             relig
             .
             c.
             de
             Eu●b
             .
             par
             .
             262.
             in
             lib.
             excuso
             Tuguri
             .
             1555.
             
          
           
             Calu.
             l.
             ●
             .
             insti●
             .
             c.
             16.
             à
             sect
             .
             10
             ad
             ●3
             .
             &
             in
             c.
             26.
             
             Matt.
             v.
             39.
             &
             in
             c.
             27.
             
          
           
             Matth.
             v.
             46.
             
             Item
             i●
             Catech
             Domi.
             10.
             
          
           
             Beza
             in
             c.
             ●
             .
             ad
             Heb.
             v.
             7.
             &
             in
             〈◊〉
             mai●ore
             Catech
             sm
             .
             Calu.
             c.
             16.
             ●it
             .
             sect
             .
             10
             in
             ●ine
             .
          
           
             Beza
             in
             maiori
             Catechis
             .
             Vol.
             ●
             .
             tract
             .
             Theol.
             
          
           
             pag.
             657.
             ●uxta
             edit
             .
             Geneuens
             .
             〈◊〉
             1582.
             apud
             .
             Eu●tathium
             Vignon
             .
          
           
             Heb.
             5.
             v.
             7.
             
          
           
             Beza
             annot
             .
             ann●
             1598.
             
          
           
             Castal
             .
             in
             de●en
             .
             suae
             translationes
             ●ibli
             .
             in
             ●ine
             .
          
        
         
           Notes for div A03881-e6880
           
             Aug.
             l.
             3
             de
             doctrin
             .
             a
             Christ.
             cap.
             10.
             
          
           
             Matt.
             26.
             v.
             26.
             
             Calu.
             l.
             4.
             
             Instit.
             c.
             17.
             sect
             .
             21.
             
          
           
             Tob.
             4.
             v.
             11.
             
          
           
             Tob.
             12.
             v.
             9.
             
          
           
             Eccl.
             3.
             v.
             33.
             
          
           
             Apol.
             confess
             .
             Augustanae
             tit
             .
             de
             iustif
             .
          
           
             Rom.
             1.
             v.
             8.
             
             Beza
             ibid.
             
          
           
             Lib.
             4.
             
             Instit
             .
             c.
             14.
             sect
             .
             vlt.
             
          
           
             Calu.
             in
             c.
             6.
             
             Matt.
             v.
             16.
             &
             in
             c.
             24.
             v.
             82.
             
          
           
             Luc.
             11.
             v.
             41.
             
             Phil.
             in
             apol
             .
             Confess
             .
             Aug.
             tit
             .
             de
             iustif
             .
          
           
             Erasmus
             in
             ānot
             .
             Luc.
             Calu.
             &
             Beza
             in
             illa
             verba
             S.
             Luc.
             
          
           
             Ioan.
             6.
             v.
             48.
             
             &
             49.
             
          
           
             l.
             4.
             
             Instit
             c.
             14.
             sect
             .
             25.
             
          
           
             Calu.
             in
             illum
             v.
             25
             Matth.
             12.
             
          
           
             Cal.
             l.
             2.
             instit
             .
             c.
             1●
             .
             sect
             .
             7.
             
          
           
             Coloss.
             2.
             v.
             17.
             
          
           
             Heb.
             9
             v.
             9
             &
             13.
             
          
           
             Heb.
             10.
             v.
             11.
             
          
           
             Cal.
             l.
             4.
             
             Instit.
             c
             14.
             sect
             25.
             
          
        
         
           Notes for div A03881-e7800
           
             Ioa●
             .
             15.
             v.
             2.
             
             Calu.
             Ibid.
             
          
           
             Iacob
             .
             2.
             24
             
             Beza
             Calu
             &
             ill●
             v●rba
             .
          
           
             Calu
             ▪
             in
             c.
             6.
             
             Matt.
             v.
             4.
             
          
           
             Matt.
             12
             v.
             33.
             
             Calu.
             ibid.
             
          
        
         
           Notes for div A03881-e8100
           
             Matt.
             19.
             v.
             17.
             
          
           
             Luc.
             10.
             v.
             28.
             
          
           
             Calu.
             in
             19.
             
             Matt.
             v.
             17.
             
          
           
             Calu
             in
             c.
             16.
             
             Luc.
             v.
             28.
             
          
           
             Lib.
             3.
             
             Instit
             .
             c.
             17.
             sect
             .
             7.
             
          
           
             Calu.
             &
             Beza
             .
             in
             c.
             ●
             .
             ad
             Rom.
             
          
           
             Beza
             in
             c.
             ad
             Rom.
             v.
             6.
             annot
             .
             ●edit
             .
             annis
             1550.
             1564.
             1565.
             
          
           
             Calu.
             l.
             3.
             
             Instit
             c.
             19●
             sect
             .
             4.
             
          
           
             Luc.
             22.
             v.
             19.
             
          
           
             Anno
             2577.
             
          
           
             ●
             .
             ad
             Tim.
             v.
             25.
             
             Matth.
             ●8
             .