CHAP. I. Of the Scope and Methode of this Treatise .

ALL the Controuersyes of this tyme 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 be two , about which is the 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 graunt vs life and health .

2. Two things do now adayes hold many in errour . The one is a false 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 mindes of all faithfull people , by that which we shall deliuer concerning 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 desire to find out the true faith in euery particuler Controuersy , 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 .

3. 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 wrirten Word of God , and the doctrine of our Aduersaries to haue no foundation at all in the holy Scriptures , but is manifestly opposite & repugnant therunto : yet so , as we will set downe the vniforme consent 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 may be .

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 whatsoeur 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 Word , and of this Word we are to say nothing heere : but the Word of God may be other wise considered 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 , b●cause they are not reuealed to vs , do not app●rtayne to this Word . The other is , that it be immediatly reuealed by God , for such thinges as God manifesteth Rom. 2. v. 19. & ●0 . Heb. 11. v. 1. 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 wher●s 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 altogeather vpon the pure , sincere , and certayne Word of God alone , according to that of S. Paul , When you had receiued of vs the 1. Thes. 2. v. 13. word of the hearing of God , you receaued it not as the word of men , but as the Word 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 ● . Thes. c. 2. v. 14. & 1. ad Cor. 15. v. 1. ad Gal. 1. v. ● . 1. Pet. 1. v. vl● . 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 witten Word of God consisteth of two parts , of the Letter which euery man may read in the books themselues , and in the true sense of the Letter , which is as it were the very soule and life thereof , without which the Letter alone rather killeth than quickneth or giueth life : as we see euidently by experience in the Iewes , Arians , & all other heretikes , as well new as old : for the Iewes hold themselues stiffely to the Letter of the old Testament , & 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 be●eaue 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 Magicke 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 be aliue : all this is so manifest a truth , as our Aduersa●ies themselues are not able to deny it .

3. This to haue byn the doctrine ▪ of the auncient Church sufficiently appeareth Aug. ser. ▪ ●8 . de temp. by the words of S. Augustine . The vnhappy Iewes ▪ sayth he , & more vnhappy Heretikes , whilst they attend only to the sound of the Letter , as a body without a soule , so they remayne dead , and voyd of the spirit which quickneth . And els where : All Heretickes which receiue Aug Epist . 22● the Scriptures and their authority , will seem to follow them , wheras indeed they follow rather their owne errors , and are therefore Heretikes , not because they contemne them , but because they do not vnderstand them . And before him S. Hilary that honour of the French Nation . Remember Hil. l. ad Constant . Imperat. ( saith he ) that there is not one of the heretikes which doth not say , that he preacheth now according to the Scriptures , euen those thinges in which he blasphemeth , albeit he lieth in so saying . And a little after : All of them speake Scriptures without the true sense & meaning , they pretend sayth without fayth indeed , for the Scriptures consist not so much in the reading , as in the vnderflāding , neither are they vnderstood of such as go into preuarication , but continue and abide in charity . Moreouer S. Hierome . Let vs not thinke ( sayth Hieron . in c. 1. ad . Gal. 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 leau●s of the words , but in the sappe●p●th , or roote os reason . And a little after : otherwise Matt. 4. v. 6. euen the Diuell himselfe speaketh Scriptures , and all heresies , according to Ezechiel , make vnto themselues pillowes which they may lay vnder the elbow o● euery age . Ezec. 13. v. 18.

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 , obscure , 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 it killeth , and bringeth eternall death 1. Cor. ● . v. 6. 7. & 9. 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 great contention beweene vs and our Aduersaries about the meanes how to finde out the true and naturall interpretation of the letter ▪ a thing so 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 gyue 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 Rom. 3. v. 4. thinges are left by them doubtfull and vncertayne .

2. But the Catholikes do 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 cons●nt 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 Oecumenicall Councell of Trent teacheth very well : for there is no doubt Concil. Trident. sess. 4. but that it is more safe to follow such an interpreter as cannot erre , then such a one as erreth somtymes , or at leastwise may erre : but the Church cannot erre in her iudgment , seeing that Christ and the ●oly Ghost remayne with her to teach Matt. 28. c vlt. Ioan. 14 ▪ v. 16. ●oan . 16. v. 13. ●er all truth ; wherof more herafter when we shall come to treat of the Church .

3. It shall suffice to obserue and ●ote here , that according to the doctrine of our Aduersaries , nothing either solide or certayne is contayned in the holy Scri●ture : for wheras all dependeth of the ●rue sense of the Letter , and with them ●here is no certayne or sure meanes by which to finde out this sense ; it followeth , ●hat they call all into doubt , which is in ●he Scripture , wherby who seeth not how much they iniure them . But contrari●yse , according to the Catholike doctrine , all thinges are euident and cer●ayne 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 adulterated , or falsified is no lesse repugnant Tertul. de pr●sc . c. 17. 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 Marc. vlt. vers. 16. ●om. 3. v. 1● . Heb. ●● . v. 9. of it , which I proue thus : Both the Scripture testifyeth , & all men confesse , that diuine fayth is necessary to saluation : but such as forsake the Roman Church , cannot haue diuine faith , which wholy relieth vpon the word of God only , but meerly humane , seing their fayth is founded not in the word of God , interpreted by the Church which cannot err● , 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 & vncertayne 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 approued by the iudgment of the Catholike Church , which cannot erre ; our Aduersaries reiecting this Canon , make all the books doubtfull conteined therin : for no certayne testimony can be had of these bookes , but eyther by this Canon only , or by the auncient tradition of the Church , but they neyther admit this Canon , nor wil stand to this vnwritten Tradition , 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 written 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 engender 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 Lib. 1. Inst. c. 7. sect. 2. in fine . 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 See Be●l . lib. 1. de ver. Deic . 17. 18 , 19. he contradicteth both reason and experience , for it is euident that in old tyme there was no small controuersy amongst the faythfull , yea and amongst learned and godly men concerning many bookes of the old and new Testament , yea and also euen now amongst such as our Aduersaries esteeme faithfull men , which Caluin Calu. pros . in Ep. lac. Epist. ad Heb. & ante ● . Petri. himself 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 Rupell . Confess . art. 4. 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 pu●e 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 Calu l. 1. Instit. c. 9. sect. 1. then perswade them to belieue that which is not the word of God ? For we are not now to expect new reuelations from God , as do the Anabaptists 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 do 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 Innocent . 1. ep. 3. c. vlt. Cō il . 3. Carthag . can . 47. S. Aug. Epist. 335. C●cil . Trident. sess. 4. 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 than 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 Lib. 4. Inst. c. 1● . sect. vlt. Scriptures , that short but pithy sentence of S. Augustine ( whome Caluin acknowledgeth to haue byn the best and most faithfull witnes of antiquiy ) sufficiently testifyeth , saying : I for my part would not belieue the Ghospell , vnlesse I were moued by the authority Aug. con. Epist. Manich. c. 5. of the Church , of which place I will say more herafter in the Controuersy of the Church . And else where he saith : We receaue the old and new Testament in that number of bookes which the authority of the holy Catholike Aug. serm. 10 de temp. 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 Rupell . Confess . art. 3. not now doubt , especially Caluins followers , as is manyfest 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 2. Pet. 3. v. 16. obscure and hard to be vnderstod ? did not S. Peter acknowledge as much ? But as for true contradictions there are none at al , how soeuer there may be some things which at the first sight 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 , Aug. d● Do●t . Christia . l. 2. c. 41. & de ser. Dom. in mont . l. 1. c. 3. yea euen in the Ghospells themselues , which for all that are not to be reiected , but humbly , soberly , and piously to be interpreted , 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 Bell. & Gre●s . Contro . 1 l. 1. c. 7. & sequ . 〈◊〉 . in s●● Coronol . vpon those bookes , to wit , Cornelius I ansenius vpon Ecclesiasticus , Ioannes Laurinus vpon the booke of Wisedome , Ioannes Maldonatus and Chris●oph●r à Cast●o vpon Baruch , and Nicolas Serarius vpon the rest of the bookes of the old Testament , which our Aduersaries call Apocripall , 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 content my sel●e to haue shewed in this place that our Aduersaries must either receaue the Canon of Scriptures , approued be 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 arguments 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 propter sense of the letter : wherfore somthing is to be sayd in this place of the Hebrew & Greeke text , both which appertayne to the Letter of the holy Scripture .

2. We grant indeed , that when the Latin translation is either ambiguous or lesse playne , the Hebrew text is well and profitably looked into , as also that diuers mysteries 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 Edition 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 ma●y places corrupted and depraued , in which the vulgar Edition is entire and vncorrupted . Both these reasons sh●lbe confirmed in the ensuing Chapters , 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 profound and learned a discourse .

CHAP. VII . Of our Aduersaries new Translation 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 Ie●●es , or Heretikes , wherof see many examples in the precdent 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 Translation which shall not be sound full of many & great errors .

2. The first cause , is for that our Aduersaries 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 Kimhi , 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 2. Cor. 3. v. 14. & 1. Thess. c. 2. v. 15. 16. lacke faith , and who haue a veyle ou●r their hartes , when they read the old Testament , with whome God is not pleased , and who are Aduersaries to all men , vpon whom the Anger 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 Rom. 8. v. 9 Eph ▪ 4. v. 14. true faith , full of the holy Ghost , ra●s●d by God , and placed in the Church , to the end we should not be carried about with euery wind of doctrine , who haue d●fended the faith against all he●esies , who haue sincerely instructed the faithfull people in the mysteries of the Christian faith , who haue faithfully set downe to Posterity the sense and interpretation of the Scriptures which they rece●ued from the Apostles .

4. Moreouer , wheras no man can 2. Cor. 12. v. ●● . ●8 . ● . Pet. 1. v. 20. 21. rightly interprete the Scriptures who hath not rec●aued from God the gift of the interpretation , which is not giuen but to the members of Christ , and his Church only , it is apparent ●nough how much more salfe it is to follow such holy Doctors , then the impious Iewes , who are wrapt in the snares of the Diuell , and h●ld 2. Tim. ● . v. v●t . Mat. 15. v. 14. captiue at his will . And seeing that saying o● 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 bli●d Iewes , must needes fall downe headlong , and breake their neckes .

5. Heerehence 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 cannot 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 leane 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 sauour 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 Gretser : tract . de noua transtat . in defen . Bel. arm . do we reiect our Aduersaries translations 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 , partily for that they see the same to contradict in many places their errors , and partly also , for that they labour by all meanes to peruert the text of the Scripture by their new version , to make them speake in fauour of their error , which they cannot do , if the authority of the old Calu. in Antid. Con● . 4. sess. Conc. Trident. interpreter continue in all thinges entire and vnd●minished . As for Caluin , he is so deadly an enemy to the vulgar edition , that with great excesse he declaimeth against it in this manner : So farre off is it , saith he , that there is one entire lease , as there are s●arse three verses togeather not defiled with some notable error . But to proue this his impudent a●●ertion , he bringeth only one place out of the now 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 translation . And as for the Greeke interpretation of the Septuagint , it is most learnedly defended by Genebra●d : so as it Geneb . in Psal. 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 easyly answered .

2. The first is : If our Aduersaires will needes haue the now present Roman 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 the first some hundred yeares after Christ , for they acknowledged no other interpretation of the old Testament as authenticall , then that of the Septuagint 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 Septuagint : 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 Septuagint , which was corrupted in some places , but those corruptions were not in Calu. l. 4. Instit. c. 1. sect. 12. any thing necessary to be knowne . Moreouer Calu● himselfe confesseth , 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 Rom. 1 v. ● . 〈◊〉 Epist. 57. ad Dam. the Roman Church , which is so aunci●nt & so highly commended by the mouth of the Apostle ( as speaketh S. Ierome ) 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 co●uinced to be very weake : for seeing that no other version is followed in it , then that auncient version of the Septuagint , they cannot condemne vs , vnlesse they will condemne the whole primitiue Church togeather with vs , yea the Apostles and Euangelists themselues , 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 tye himselfe to translate 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 arguments 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 ●● 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 , and in such places of Scripture as are obscure , expresse a sense and meaning agreable to the Letter , though he come short of the best sense , and that there might be a better giuen , he is not therefore to be thought to haue ●rred , or not to haue fulfilled the office of a good Interpreter . For so plentifu●l and profound is the sense o● holy Scripture , especially in such places as are obscure , as it is not easy for any m●● to iudge , which is the best sense . Nay if we must interprete a new , vntill wee haue ●ound out the best sense , there will neuer be an end of interpreting , but we must euery yeare set forth a new interpretation , or at least correct and amend the former , as our Aduersaries haue done , and Beza by name , who hauing set out fiue diuers edi●ions of the new Testament Beza in E●●st . a● l●●t . ante deti . ●● . 1593. euery one much differing from the other , as him●elfe freely confesseth , yet he plainly acknowledgeth that in his first edition he ●ath 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 translated : 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 heerhence it is , that S. Thomas teacheth 1. p. q. 1. art. vlt. well , as did S. Augustine before him , that of one & the same place of Scripture there may be many litterall senses . For where as 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 Aug. ● . 12. ●onf . c. vlt. he thought Moyses intended diuers senses in his words ▪ he correcteth himselfe sa●ing , that without all doubt God , who is the principall author of the Scriptures did so . O Lord , sayth he , seeing thou art God , and not flesh and bloud , if man he short sighted , can it be hidden from thy spirit which will lead me into the right land , whatsoeuer thou wast in those words to reueale to posterity , howsoeuer he by whome they were spoken , thought peraduenture but of one sense only , amo●st many other no lesse true ; so S. Augustin . Seeing therfore there are diuers litterall senses of one and the same place , one Interpreter may follow one sense , and another interpreter 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 Lib. 3. de Doctrin . Christ . c. 27. else where . How could God ( sayth he ) better commend vnto vs the plentifull fruite 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 of Deuteron●my , Thou shalt Deut. 25. v. 4. not t●e the mouth of the Oxe that thresheth , according to the litter all sense , doth signify that the mouth of an oxe is not to be tyed whilst 〈◊〉 treadeth forth the corne in the floare , for so according to the Letter the Iewes obserued it , as indeed they were bound to do . Neuertheles S. Paul manifestly teacheth , that God the proper Author 2. Cor. 9. v. 9. 10. of the holy Scripture , intended chiefly another sense . Is God , sayth he , so carefull of Oxen , or doth he not so say in regard of vs ? for indeed those things are written for vs ; hitherto it also appertayneth , that in the Hebrew tongue , one word hath many significations , as hath be●ne shewed in the seauenth Chapter of the Latin Edition .

8. Out of this ground we affirme , that there is no repugnance betweene the Septuagint Interpreters , 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 Septuagint , and otherwise of the vulgar Latin 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 oftentimes 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 heereof in the Latin 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 , yet there is no repugnance or contrariety : and if our Aduersaries think otherwise it procedeth 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.