saith to walke in them and dothe by his grace cause vs to doe them and hath promised lyfe euerlasting for them and telleth vs in all his holy Scriptures that to doe them is the waye to heauen therefore not presuming vpon our owne workes as our owne or as of our selues but vpon the good workes wrought through Gods grace by vs his seely instruments wee haue great confidence as the Apostle speaketh and are assured that these workes proceeding of his grace be so acceptable to him that they are esteemed and be worthie and meritorious of the kingdome of heauen Against which truth let vs see further their hereticall corruptions FVLK 7. If you would abide by your first protestation we should not neede to contend much aboute this question But after you haue in the beginning magnified the grace and mercy of God and abased your owne merites you come backe againe with a subtill compasse to establish your owne free will the worthinesse of your workes and your merite of the kingdome of heauen First you say God telleth vs in all his holy Scriptures that to doe good workes is the way to heauen In deede to fulfill the lawe is to deserue heauen But who so euer is guiltie of sinne must seeke an other way than by good workes to come to heaueÌ„ namely to Iesus Christ who is the onely way to heauen the truth and the life by whose bloud when he is purged from his sinne and reconciled vnto God and the kingdome of heauen purchased for him then he hath the way of good workes appointed him to walke in towarde the same Secondly you say you presume not vpon your owne workes as your owne or as of your selues but vpon the good workes wrought by Gods grace by you his seely instrumentes you haue great confidence Thus while you would seeme to flie from Pelagiaâ—isme you fall into flatte Pharisaisme For you trust that you are righteous in your selues though not as of your selues Suche was the Pharisee of whom Christe telleth the parable which ascribing all his workes to the grace of God had confideÌ„ce in them that he was iust before God by them God I thaÌ„ke thee saith the Pharisee He acknowledgeth the grace of God as author of all his workes yet against such as he was Christe telleth that parable And whereas you call the Apostle Heb. 10. to witnesse of your errour you doe him great wrong for he speaketh not of any confidence to bee had vpon good workes wrought by the grace of God by vs but in the newe couenant of remission of sinnes by the sacrifice of Christes death by whom we haue accesse to God that we may be acceptable to him not for any meritorious workes wrought by vs but by the only oblation of his bodie once for all by which he hath made perfect for euer those that are sanctified CHAP. IX Hereticall translation against MERITES or MERITORIOVS WORKES and the REVVARDE for the same Martin WHen they translate Rom. 8. 18. thus I am certainly perswaded that the afflictions of this time ARE NOT VVORTHIE OF THE GLORIE which shall be shewed vpon vs doe they not meane to signifie to the Reader must it not needes so sound in his eares that the tribulations of this life be they neuer so great though suffered for Christ yet doe not merite nor deserue the heauenly glorie but in the Greeke it is farre otherwise I will not stand vpon their first wordes I am certainely perswaded which is a farre greater asseueration than the Apostle vseth and I maruell how they could so translate that Greeke worde but that they were disposed not onely to translate the Apostles wordes falsly against meritorious workes but also to auouch and affirme the same lustily with much more vehemencie of wordes than the Apostle speaketh Well let vs pardon them this fault and examine the wordes following Where the Greeke sayth not as they translate with full consent in all their English Bibles The afflictions are not worthy of the glorie c. but thus The afflictions of this time are not equall correspondent or comparable to the glorie to come because the afflictions are short the glorie is eternall the afflictions small and few in comparison the glorie great and aboundant aboue measure Fulke ALthough an inuincible argument against merites and desert of good workes may be drawen out of this text yet the meaning of the translators is to shewe no more than the Apostle saith that the heauenly glorie is incomparably greater than all the tribulations of this life And this the Apostle speaketh not doubtiÌ„gly as our english word I suppose doth signifie when a man may be deceaued in his supposel but he auoucheth it coÌ„stantly as a thing which being wel considered with the reasons thereof he concludeth of it with certaintie And so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie in this place and in diuerse other by the iudgement of better Grecians than Gregorie Martin will be these seuen yeares as Rom. 3. 28. where the Apostle hauing discussed the controuersie of iustification by faith or workes concludeth as of a certaintie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we determine therefore that a man is iustified by fayth without the workes of the lawe Likewise Rom. 6. v. 11. after he hath proued that sanctification is necessary to all them that shal or haue put on the iustice of Christ he sayth with great asseueration vnto the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make you ful account therefore that you are dead to sinne not vncertainly thinke or suppose it so to be Therefore for the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place we wil accept no pardon of you it is better translated than your wit or learning serueth you to vnderstand Now let vs come to the other wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not worthy of the glorie Where you say it should be not equall correspondent or comparable to the glorie Verily those words we vse haue none other sense in this place than the wordes which you supply vs withall but our wordes doe expresse the moste vsuall signification of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as your vulgar Latine doth calling it in the same sense condignae which you in your owne translation dare not render equall correspondent or comparable but condigne lest following the sense you might be accused to forsake the word euen so we thinke it best where the vsuall signification of the word will beare the sense in our English to reteine the same and not to change it MART. 2. This is the Greeke phrase and the Apostles meaning which we neede not greatly to proue because their owne Doctors Caluin and Beza doe so interprete it and therefore wonder it were that the Geneua English Bibles also should forsake their maisters and follow the errour of the other English Bibles but that they thought the more voices the better In the meane time the people
wilful needlesse or hereticall aâ—oyding For although the mariage of ecclesiasticall ministers generally is proued by that Scripture yet the mariage of votaries specially is nothing confirmed And for the mariage of Bishops Priestes and Deacons your owne translation of 1. Tim. 3. and Tit. 1. both Latine and English will warrant them to be the husbandes of one wife so that euery childe may see that he needed not for that purpose to corrupt the texte 1. Cor. 9. And as for the other texts 2. Pet. 1. although this worde by good workes is not expressed in the moste Greeke copies yet the whole circumstance of the place giueth it necessarily to be vnderstoode and yet it maketh nothing agaynst iustification by fayth only For our election which is most certaine immutable in Gods determinatioÌ„ is made certainly knowen vnto vs by good workes the fruites of iustifying faith euen as the effectes doe necessarily proue the cause gone before And so dothe Thomas Mathewes Bible note likewise the Bishops Bible and the Geneua Bible for so I had rather call them than by the yeares in whiche they were once printed whiche haue bene often printed and perhaps all in some one yeare Couerdales Bible also addeth these wordes by good workes whiche is redde in some Greeke copies So true it is that you say wee leaue it out because wee holde the selfe same heresie As likewise that you slaunder vs to hold that good workes are not necessarie to saluation whereas we beleeue that good workes are as necessarie to saluation as fayth in all them that are iustified by faith onely But because you are not able to withstand the truth which we beleeue you faine odious Monsters as Dragons Centaures Hydraes to fight withall before the people that you might gette the prayse of glorious conquerours like S. George on horsebacke that in a pageant vanquisheth an hideous dragon made of paper or painted clothes MART. 37. So do they in infinite places alter the olde text which pleased them well before they were Heretikes and they do it with brasen faces and playne protestation hauing no shame nor remorse at all in fleeing from that which all antiquitie with one consent allowed and embraced vntill their vnhappie daies Which though it be an euident condemnation of their nouelties in the sight of any reasonable man that hath any grace yet as I began to admonish thee gentle Reader we will not charge them for altering the auncient approued Latin translation because they pretend to folowe the Hebrue and Greeke and our purpose is not here to proue that they should not folowe the Hebrue and Greeke that now is before the auncient approued Latine text which is done briefly already in the preface to the new Testament FVLK 37. You were afrayde belike to be ouermatched in rayling and therefore you thought to beare vs downe at once with a whole floud of reprochfull slaunders and that you vtter euen with the same face with which you affirme that al antiquitie with one consente allowed and embraced your vulgar Latine texte for what else you shoulde meane I cannot coniecture seing you say afterwarde you will not charge vs for altering the auncient approued Latine translation What say you Martin doth all antiquitie with one consent allowe and imbrace your vulgar Latine translation What is the cause then that the most of all antiquitie of the Latine Church vsed not your vulgar Latine text or dare you ioyne issue with me that all the Latine doctors for 400 yeares after Christe vsed none other Latine translation but that or that they all knewe your vulgar Latine translation you are neuer able to proue it The 70. translation in deede was greatly esteemed and almost generally receyued in the Greeke and Latine Churches and out of it were innumerable Latine versions as S. Augustine affirmeth But your vulgar Latine followeth it not in many places as it were easie to shewe if time and occasion serued and I suppose you will not denie As for the reasons you bring in the Preface to the newe Testament to proue that we should not followe the Hebrue and Greeke that now is before that auncient approued text when they come to be considered it shall appeare how vayne and friuolous they are But as for the Hebrue and Greeke that now is may easilie be proued to be the same that alwaies hath bene neither is their any diuersitie in sentence how soeuer some copies eyther through negligence of the writer or by any other occasion do varie from that which is commonly and most generally receyued in some letters syllables or wordes MART. 38. Neither will we burden them for not folowing the vulgar Latine texte when the same agreeth with most auncient Greeke copies which notwithstanding is great partialitie in them must needes be of an heretical wilful humor that among the Greeke copies themselues they reiect that which moste agreeth with the vulgar Latine text in places of controuersies Yet will wee not I say neither in this case lay falsehood and corruption to their charge because they pretend to translate the common Greeke text of the newe Testament that is one certaine copie But here at the least lette them shewe their fidelitie and that they be true and exact translatours For here onely shall they be examined and called to account FVLK 38. In translation we follow the common vsuall and printed coppies as you doe in your translation and yet you know there be as many yea ten times as many diuerse readings in the Latine as are in the Greeke witnesse hereof the Bible printed at Antwerpe by Christopher Plantine 1567. of Hentenius castigation where the margents almost of euerie leafe be full of diuerse readings obeliskes asterisks stigmates signifying the variety that is in many copies by adding detracting chaunging The same is confessed by Arias Montanus Lindanus likewise acknowledgeth as much Of that which you say we reiect that which best agreeth with the vulgar Latine in places of controuersie you bring none example But that among your diuerse readings you reiect that which agreeth best with the Hebrue and with the Greeke in places of controuersie I will giue you an example Gen. 3 v. â—5 where the Hebrue truth teacheth that the seede of the woman shall breake the serpentes heade and the Greeke translateth the pronoune in the masculine gender he meaning Christ and some auncient copies of your vulgar Latine haue ipse you neuerthelesse followe that blasphemous corruption that in these later times hath bene receiued in your vulgar Latine Bibles and reade still in your texte ipsa she which though you would wrest blasphemously to the virgin Marie which is proper to Christ can not by the circumstance of the place be aptly referred to any but to Eue. MART. 39. And if they followe sincerely their Greeke and Hebrue text which they professe to followe and which they esteeme the onely authenticall texte so farre we accuse them not of hereticall
it if in this case they will adde only to the very text is it not most horrible and diuelish corruption So did Luther whom our English ProtestaÌ„ts honor as their father in this heresie of only faith are his owne childreÌ„ See ch 12. FVLK 24. In the question of iustification by faith only where S. Iames saieth no we say no also neyther can it be proued that we adde this word only to the text in any translation of oures If Luther did in his translation adde the worde only to the texte it can not be excused of wrong translation in worde although the sense might well beare it But seing Luther doth him selfe confesse it he may be excused of frawde though not of lacke of iudgement But why should our translation be charged with Luthers corruption Because our English Protestants honour him as their father A very lewde slaunder for we call no man father vpon earth though you do call the Pope your father albeit in another sense Luther was a reuerende father of the Churche for his time But as touching the doctrine of only faith iustifying it hath more patrones of the fathers of the auncient primitiue Church than Martine can beare their bookes though he would breake his backe who in the same plaine wordes do affirme it as Luther doth that only faith doth iustifie And the Apostle which saieth that a man is iustified by faith without the workes of the law speaketh more plainely for iustification by faith only as we do teach it than if he had sayed a man is iustified by faith only Which text of Rom. 3. and many other are as expresse scripture to proue that we teach and beleeue as that S. Iames sayeth against iustification by faith only where he speaketh of an other faith and of an other iustification than S. Paule speaketh of and we vnderstand when we holde that a man is iustified by faith only or without workes of the law which is all one MART. 25. If these that account themselues the great Grecians and Hebricians of the world will so translate for the aduauntage of their cause as though they had no skill in the world and as though they knew neither the significatioÌ„ of words nor proprietie of phrases in the saide languages is it not to be esteemed shamelesse corruption FVLK 25. Yes but if it can not be proued that so they translate then is this an impudent slaunder as al the rest are and so it will proue when it coÌ„meth to be tried MART. 26. I will not speake of the German Heretikes who to mainteine this heresie that all our workes be they neuer so good are sinne translated for Tibi soli peccaui to thee only haue I sinned thus Tibi solùm peccaui that is I haue nothing else but sinned whatsoeuer I do I sinne whereas neither the Greeke nor the Hebrewe will possibly admit that sense Let these passe as Lutherans yet wilfull corrupters and acknowledged of our English Protestants for their good brethren But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were yet of no strength as the Geneua English Bible also doth interprete it whereas euery young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither without strength is not this of purpose to take away mans free will altogither See chap. 10. nu 13. FVLK 26. I knowe not what German heretikes those be which maintaine that heresie that al our works be they neuer so good are sinne except they be the Libertines with whom we haue nothing to do For we neuer say that good workes are sinne for that were al one to say that good were euill But that al our good workes are short of that perfection which the law of God requireth we do humbly confesse against our selues Or else what soeuer seemeth to be a good worke and is done of meÌ„ voyde of true faith is sinne For these assertions we haue the scripture to warraÌ„t vs. And if to proue the later any man hath translated those words of Dauid in the 51. Psalme Lecha Lebadecha Tibi solum or tantuÌ„modo tibi peccaui c. To the only or altogither to thee I haue sinned in respect of his naturall corruption which he doth expresse in the next verse he hath not departed one whitte from the Hebrewe wordes nor from the sense which the wordes may very wel beare which he that denieth rather sheweth him selfe ignorant in the Hebrew tongue than he that so translateth For what doth Lebad signifie but Solum or Tantum and therefore it may as well be translated Solum tibi as Soli â—ibi And the Apostle Rom. 3. prouing by the later end of that verse all men to be vniust that God only may be true and euery man a lier as it is written that thou mayest be iustified in thy wordes c. fauoreth that interpretation of Bucer or who soeuer it is beside But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when wee were yet of no strength as the Geneua Englishe Bible doth also interprete it whereas euerye young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither withoute strengthe is not this of purpose to take awaye mannes free wyll altogither Chapter tenth Number 13. Naye it is to shewe as the Apostles purpose is that wee haue no strength to fulfill the lawe of God without the grace of Christ euen as Christ him selfe sayth without me you can do nothing Ioan. 15. v. 5. But euery young Grecian saye you knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither with out strength And is there then any old Grecian that will proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway signifieth him that is weake but not voide of strength Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifie him that hath some streÌ„gth Certaine it is that the Apostle speaketh here of those that were voide of strength for the same he calleth in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodly or voide of religion for whom Christ died Howe say you then had vngodly persons any strength to be saued except Christ had died for them Therefore he that in this place translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake feeble infirme must needes vnderstand men so weake feeble and infirme as they haue no strength For how might it else be truely sayed what hast thou which thou hast not receiued 1. Cor. 4. v. 7. Yes say you we haue some peece of freewil at least some strength to clime to heauen euen without the grace of God without the death redemption of Christ. If you say no why cauill you at Bezaes translation and ours The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as great a Grecian as you would make your selfe signifieth weake or infirme sometime that which yet hath some strength sometime that which hath no strength at all as I will giue you a plaine example out of S.
as the cause shall require More examples might I bring but for tediousnesse to conuince the bolde rashnesse of this quarreller but these may suffice all indifferent Readers and aunswere sufficiently for vs within the newe Testament we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunces or statuts seeing it is proued both by the Septuaginta which calleth the same Hebrewe worde not onely iustifications but often commaundements statuts precepts iudgements by the vulgar Latine Interpretor which commonly calleth it ceremonies or precepts MART. 2. But be it that you may controll them in the Hebrew which none but fooles will graunt vnto you in the newe Testament what pretense haue you doe you there also translate the Hebrew worde or rather the Greeke the Greeke vndoubtedly you should translate What reason then can you haue why you doe not none other surely than that which Beza giueth for him selfe saying that he reiected the word iustifications notwithstanding it expressed the Greeke worde for worde notwithstanding the seuentie Greeke Interpreters vsed it to signifie the whole lawe and in Latine it be commonly translated iustificationes notwithstanding all this for this onely cause sayth he did I reiect it to auoide the cauillations that might be made by this word against iustification by faith As if he should say This word truly translated according to the Greeke might minister great occasion to proue by so many places of scripture that mans iustification is not by faith only but also by keeping the law and obseruing the commaundements which therefore are called according to the Greeke and Latine iustifications because they concurre to iustification and make a man iust as by S. Lukes wordes also is well signified which haue this allusion that they were both iuste because they walked in all the iustifications of our Lord. Which they of purpose suppresse by other wordes FVLK 2. None but fooles considering what I haue brought of the vsage of that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil iudge that it signifieth onely iustifications and all wise men may see that we haue good warrant to translate it otherwise in the Greeke Testament where it must needes haue an other signification The concurrence of workes with faith to iustificatioÌ„ before God which the Apostle doth exclude Rom. 3. we may not admit But iustification by workes as Saint Iames teacheth we doe acknoweledge I hope you will not saye that your Latine translator against iustification by workes translated the worde so often ceremonies or that ceremonies of the lawe doe concurre to iustification by faith The commaundements in deede are called iustifications because the workes of the lawe if a man keepe it wholy are able to iustifie Not that euery ceremonie or obseruation of any peece of the law is a iustification â—or maketh a man iust which you may better say vpon the etymologie of the worde than that euery particular obseruation of the lawe or good worke doth concurre with faith vnto iustification MART. 3. And hereof also it riseth that when he can not possibly auoyd the word in his translation as Apoc. 19. 8. Bissinum enim iustificationes sunt sanctorum The silke is the iustifications of Sainctes there he helpeth the matter with this coÌ„mentarie That iustifications are those good workes which be the testimonies of a liuely faith But our English translatours haue an other way to auoyd the worde euen in their translation For they say here the righteöusnes of Sainctes because they coulde not saye ordinances of Saincts and they would not say iustifications of Saincts knowing very well by Bezaes owne commentarie that this word includeth the good workes of saincts which workes if they should in translating call their iustifications it would goe sore against iustification by onely faith Therefore doe they translate in steede thereof ordinances and statutes where they can which are termes furthest of from iustification and where they can not there they say righteousnesse making it also the plurall number whereas the more proper Greeke worde for rightuousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6 22. which there some of them translate vngiltinesse because they wil not translate exactly if you would hire them FVLK 3. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 19. are translated iustificationes they signifie iuste works as I haue already proued the significatioÌ„ of the word to beare beside that it is so vsed by Aristotle in his Ethicks who of iustificatioÌ„ before God whereof wee speake vnderstoode neuer a whit Therefore if in steede of rightuousnesse which is the singular number it were translated rightuous or iust workes it were not amisse in mine opinion Although by rightuousnesse in that place is nothing meant but good or rightuous workes as Bezaes note doth tel you MART. 4. And therefore as for iustice and iustifications they say righteousnesse so for iuste they translate righteous and by this meanes Ioseph was a righteous maÌ„ rather than a iust man and Zacharie and Elisabeth were both righteous before God rather than iust because when a man is called iust it soundeth that he is so in deede and not by imputation onely as a wise man is vnderstoode to be wise in deede and not only so imputed Therefore doe they more gladly and more often say righteous men rather than iust men when they doe say iust men as sometime they doe least they might sâ—eme wilfull inexcusably there they vnderstande iust by imputation not in deede as is to be seene in Bezaes Annotations vpon the Epistle to the Romanes Note also that they put the word iust when faith is ioyned withall as Rom. 1. The iust shal liue by faith to signifie that iustification is by faith But if workes be ioyned withall and keeping the commaundementes as in the place alleaged Luc. 1. there they say righteous to suppresse iustification by workes FVLK 4. This is a maruelous difference neuer heard of I thinke in the English toÌ„gue before betwene iust righteous iustice righteousnes I am sure there is none of our translatours no nor any professer of iustification by faith onely that esteemeth it the worth of one haire whether you say in any place of Scripture iust or righteous iustice or righteousnesse and therefore freely they haue vsed sometimes the one worde sometimes the other Therefore it is a monstrous falshoode that you fain them to obserue this distinction that they ioyne iust with faith and righteous with workes Doe they not translate Rom. 2. ver 13. the hearers of the lawe are not righteous before God but the doers of the lawe shall bee iustified Haue you not again the righteousnesse of God is made manifest without the law c. by the faith of Iesus Christ. And where you reade the iust shall liue by faith haue you not immediatly the righteousnesse of God is reuealed from faith to faith as it is written the iust shall liue by faith Who then but the Diuell which hath his name of sclaundering woulde here inuent
Publican iustified onely by remission of his sinnes and of the harlot saued by faith which he vseth doth plainely declare And yet sanctification and the fruites of good life are not excluded from the persons iustified and saued but onely merite or desert of workes according to which as the same Chrysostome sayth in ep Col. 1. we must saye we are vnprofitable seruaunts when we haue done all that is commaunded vs. But this is no place to handle controuersies of religion but translations of the Scripture The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except you bring vs better euidence than yet we see any in all places where we reade it we may translate it dignari which is to vouchsafe or account worthy MART. 19. Thus we see howe the holye Scripture vseth equiualent wordes to signifie merite which you suppresse as much as you can So likewise we might tell you of other words and phrases that do plainely import and signifie merite As when it is saide Ecclesiastici 16. Euery man shall finde according to his workes Budee both your Maister and ours in the Greeke tongue telleth vs that the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finde is proprely to receyue for that which a man hath giuen or laboured And to require you with some profane authoritie because you delight much in that kinde the whole oration of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will tell you the same Now to receyue for that which a man hath laboured or wrought what doth it else presuppose but merite and desert It is a common phrase of the Scripture that God will iudge and reward or repay according to euery mans workes Doth not this include merite and demerite of workes but I wote not howe nor wherefore in this case you translate sometime deedes for workes saying Who will rewarde euery man according to his deedes And againe You see then howe that of deedes a man is iustified and not of faith onely FVLK 19. We doe not yet see that the holy Scriptures vsed any worde aequiualent to merite whereby it might be gathered that wee are iustified or saued by merite of good workes But you haue other wordes and phrases that doe plainely importe and signifie merite as in Ecclesiasticus 16. euery man shall finde according to his workes Where you put vs in minde what our Maister Budee writeth of the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to deserue bringing example therefore out of Demosthenes oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I pray you doeth our saide Maister affirme this to be the onely signification of that verbe Where he bringeth you the example out of Gregorie of Saule whiche seeking his fathers Asses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founde a kingdome doeth he meane that by seeking his fathers Asses he deserued a kingdome Againe the example he bringeth out of Sainct Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast founde fauour or grace with God doeth he vnderstande that the virgine Marie deserued the grace of God But you obiect that it is a common phrase of the Scripture that God will iudge or rewarde or repay to euerie man according to his workes It is true but not to euerie one according to his merites for then all shoulde bee damned for all haue deserued death and no man shoulde bee saued for no man meriteth saluation But God rendereth to the faithfull according to their workes when he freely giueth for Christes sake eternall life to them that by perseueraunce of good workes as the Apostle sayeth seeke glorie honour and incorruptioÌ„ Their workes therfore are the fruites of his grace not the merites or desertes of his grace by which wee are saued Eph. 2. But here againe you quarrell that for works we saie sometimes deedes as though they were not all one Or if they be not why doe you 1. Cor. 5. translate Qui hoc opus fecit that hath done this deede MART. 20. I know you will tell vs that you vse to say deedes or workes indifferently as also you may say that you put no difference betweene iust and righteous meete and worthie but vse both indifferently To the ignorant this is a faire answere and shall soone persuade them but they that see further must needes suspect you till you giue a good reason of your doing For the controuersie being of faith and workes of iustice and iustification by workes of the worthinesse or valure of workes why do you not precisely keepe these termes pertaining to the controuersie the Greeke wordes beeing alwayes pregnant in that signification Why shoulde you once translate the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes rather than workes You know it is properly workes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes It were very good in matters of controuersie to be precise Beza maketh it a greate faulte in the olde vulgare Latine translatour that he expresseth one Greeke worde in Latine diuers waies You choppe chaunge significations here and there as you liste and you thinke you satisfie the reader maruellous wel if sometime you say idol not alwayes images sometime iust and not alwayes righteous and if in other places you say workes or if one Bible hathe workes where an other hath deedes you thinke this is very wel and wil answere all the matter sufficiently God and your conscience be iudge herein and let the wise reader consider it depely The least thing that we demaunde the reason of rather than charge you with al is why your Church Bible saith in the places before alleaged The righteous iudgement of God which wil reward euerie man according to his deedes and man is iustified by deedes and not by faith only Whereas you know the Greeke is more pregnant for vs than so the matter of controuersie woulde better appeare on our side if you saide thus The IVST iudgement of God which will rewarde euerie man according to his WORKES and Man is iustified by workes and not by faith only FVLK 20. If you could tell vs what aduauntage our doctrine might haue by translating deedes rather than workes it might bee suspected why some translations vse the one rather than the other but seeing you can not imagine nor any man else what it shoulde aâ—â—ile vs to vse the one rather than the other it may be reasonably thought that the translators meante no subtiltie especially when in places of like apparaÌ„ce for our assertion they vse the worde deedes also As Gal. 2. v. 16. A man is not iustified by the deedes of the lawe but by faith of Iesus Christ where the Greeke worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as in S. Iames. But where you say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper for deedes you were beste call the seconde booke of S. Luke The deedes of the Apostles The faulte that Beza findeth with the vulgar Latine translation is that in diuerse places hee translateth one worde diuerse wayes and them differing For otherwise to translate for 〈◊〉
Paule Ro. 5. v. 19. who maketh it all one to be iustified and to be made iust And againe by this reason that it shoulde bee manifestly repugnant to Gods iustice to account him for iuste that is not iuste and therfore that man in deede is made iust Thus Beza Woulde you not thinke hee were come to bee of our opinion but hee reuolteth againe and interpreateth all these goodly wordes in his olde sense saying Not that any qualitie is inwardly giuen vnto vs of which wee are named iust but because the iustice of Christe is imputed to vs by faith freely By faith then at the least we are truly iustified Not so neither but faith sayth he is an instrument wherewith we apprehende Christ our iustice So that we haue no more iustice in vs than we haue glorie for glorie also we apprehend by faith FVLK 2. Al learned meÌ„ I hope do see that you haue no regarde how vainely you cauil so you may seeme to the ignorant to say somthing against theÌ„ that be godly and learned Act. 13. v. 39. Beza translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolui that is saith hee to bee declared iust or absolued and giueth this reason why he vseth not the worde iustificaâ—i in that place which he vseth elsewhere Ne quis illud ab omnibus perinde acciperet ac si casus esset modi aut instrumenti per quod iustiâ—icemur id est iustifiamus ac pronunciemur aut pro iustis habeamur hoc quidem loco malui absolueÌ„di verbum vsurpare vt magis perspicua esset oratio Least anie man should take this worde of the texte ab omnibus as though it were the case of the meane or instrument by which we are iustified that is made and pronounced iust or accounted for iuste In this place I chose rather to vse the worde of absoluing that the sentence mighte bee more cleare The Latine ab omnibus may signifie by all things or from all things Therefore leaste anye manne shoulde mistake the Apostle as thoughe hee saide wee are iustified by all those thinges where hee meaneth wee are iustified from all thinges Beza in this place vseth the worde of absoluing or acquitting in the same sense that he doth iustifying in other places where hee speaketh of the same matter and sayeth as plainely as a man can speake that to be iustified and to be made iuste or pronounced or accompted iust beefore God is all one Yet our Momus findeth faulte with him for expounding to be iustified Rom. 2. v. 13. to bee pronounced iuste as thoughe God will pronounce anye man iuste whiche is not iuste indeede But Beza hee saith elsewhere protesteth that to be iustified is not to be pronounced or accompted iuste but rather to be iust indeede If Martin hadde not beelyed Beza we shoulde haue hadde Bezaes wordes sette downe bothe in Latine and Englishe But in truth Beza hath no suche words yet in sense he hath thus muche that to be iustified before God is to be iuste indeede and not to bee onely pronounced or accompted iuste when hee is not so in deede But that wee are made truely iust indeede by the iustice of Christe whiche is imputed vnto vs freely by faith And as for that newe life or iustice whiche is called inhereÌ„t in vs it is not the cause but the witnes of that iustice by imputation of whiche wee are saued folowing him that is iustified and not going before iustification and faith indede is the instrument by which we apprehend Christ our iustice Neither doth Beza say that we are not truely iustified by faith but that faith is not the principall efficient cause which is the mercie of God but the instrumentall cause by whiche wee take holde of the mercie of God in Christe In al this Beza hath said nothing contrarie to himself nor to the truth And it is no absurditie to say that the iustice of Christe by which we are iustified is no more inherent in vs than his glorie And yet both assured vnto vs by faith As for that iustice whiche is an effect of Gods sanctifying spirite and a fruite of our iustification beefore God by whiche also we are iustified or declared iuste beefore men as S. Iames teacheth is inhereÌ„t in vs as also the first fruits of glorification by that peace of coÌ„science ioy that we haue in God being reconciled to vs by Christ. MART. 3. For this purpose bothe hee and the Englishe Bibles translate thus Abraham beleeued God and it was reputed to him FOR IVSTICE Rom. 4. v. 3. 9. Where he interpreateth for iustice to be nothing else but. in the steede place of iustice so also taking away true inherent iustice euen from Abraham himselfe But to admit their translation whiche notwithstanding in their sense is moste false must it nedes signifie not true inherent iustice because the Scripture saith it was reputed for iustice Do such speaches import that it is not so in deede but is onely reputed so Then if wee say This shall be reputed to thee for sinne for a greate benefite and so foorth it shoulde signifie it is no sinne indeede nor great benefite But let them call to mind that the Scripture vseth to speake of sinne and of iustice alike It shal be sinne in thee or vnto thee as they translate Bibl. 1577 or as S. Hierome translateth It shall bee reputed to thee for sinne Deut. c. 23. 24. as themselues translate it shall be righteousnesse vnto thee before the Lord thy God And againe Deut. c. 6. This shall bee our righteousnes before the Lord our God if we kepe al the commaundements as he hath commaunded vs. If then iustice onely be reputed sinne also is onely reputed if sin bee in vâ— indeede iustice is in vs indeede FVLK 3. Our translation taketh not from Abraham true iustice nor yet iustice inherent but declareth that he was not iustified before God by workes that is by iustice inherent but by faith whyche apprehendeth the iustice of Christ whych is altogyther without vs. And therefore you cauil in your olde rotten quarrell when you goe aboute to make reputed to bee contrarie to truthe or indeede Faith was reputed by God to Abraham for iustice indeede but not as iustice inherent And AbrahaÌ„ was truly iustified by faith as by an instrumentall cause not that faith was the iustice by which he was iust in the sight of God excluding all other causes but there was nothing in AbrahaÌ„ but faith which God accompted for iustice But Abrahams faith embraced the mercie of God in the promised seede in whiche as well hee as all the tribes of the earth should be blessed The places of scripture that you cite speaking of sinne iustice alike be not contrary to the imputation of iustice vnto them in which it is not inherent For in neither of both places the holy ghost vseth the word of imputation howsoeuer S. Hierome translateth
because it apeareth by the effects that he speaketh of faith as it was a speciall gift of working of myracles of which effectes he nameth one remouing of mountaines And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken namely for the perfection of one kynde not the vniuersall comprehension of al kindes he bringeth you example Ro. 7. v. 8. and elsewhere oftentimes But if it shoulde be taken as you say all knowledge all mysteries is generally to be taken yet he telleth you this separation is but vppon an impossible supposition for iustifying faith can neuer bee separated from charitie but if it might be separated it shoulde not profite to iustifie The Angels of heauen can not preach an other gospel but if they did preach an other gospel they should be accursed A great argument I promise you against iustification by faith onely that a solitarie dead or barraine faith doth not iustifie MART. 7. And I woulde haue anye of the Bezites giue me a sufficient reason why hee translated totam fidem and not also totam scientiam vndoubtedly there is no cause but the heresie of speciall and onely faith And againe why he translateth Iaco. 2. 22. Thou seest that faith was administra a helper of his workes and expoundeth it thus Faith was an efficient cause and fruitful of good workes Wheras the Apostles wordes be plaine that faith wrought togither with his workes yea and that his fayth was by workes made perfecte This is impudent handling of Scripture to make workes the fruite onely and effecte of fayth which is your heresie FVLK 7. If you dare draw foorth your pen against Beza and demande an answere of himselfe although he hath already giuen you a sufficiēt reason to induce that the Apostle speaketh not of faith as generally as of knowledge because by an example of remouing mountaines he restraineth it to one kinde of faith As for the other question why he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 2. v. 22. was an helper me thinke you should make best answere your selfe who not long since by force of that word woulde needes prooue that men were helpers of God chap. 10. sect 6. Haue you so soone forgotten your own voice and is this impudent handling of the scripture to translate as you your selfe in an other case thoughe impertinently did contend the word to signifie But works you wil not haue to be the fruit only and effect of faith because the Apostle saieth that faith wrought togither with his workes and by workes his faith was made perfite as thoughe apples are not the fruite of the tree because the tree doth beare them and by them if they be good the tree is made a good tree MART. 8. Which heresie also must needes be the cause that to suppresse the excellencie of charitie which the Apostle giueth it aboue faith or any other gift whatsoeuer in these wordes And yet I shew you a more excellent way 1. Cor. 12. v. 31. he in one edition of the new Testament in the yeare 1556. translateth thus Behold moreouer also I shew you a way most diligently What cold stuffe is this howe impertinent In an other edition an 1565. he mended it thus And besides I shew you a way to excellencie In neither of both expressing the comparison of preeminence excellencie that charitie hath in the Apostles words and in all the chapter following Wherein you did well for your credite not to followe him no not your Bezites them selues but to translate after our vulgar Latine interpreter as it hath alwayes bene read vnderstoode in the Church FVLK 8. The rarenesse of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as al indifferēt men wil iudge rather than any mind to suppresse the excellencie of charitie caused Beza to giue dyuerse interpretations of that place of whiche yet the latter more commendeth the excellencie of charitie than the vulgar Latin or our Eaglishe translation whiche expoundeth it as the Latine doth for if charitie be the way to excellencie it is a greater commendation thereof than to saye it is a more excellent waye than other giftes whereof he spake last as of healing of tongues of interpretations c. MART. 9. Luther was so impudent in this case that because the Apostle spake not plà inely ynough for onely faith he thrust only into the text of his translation as himself witnesseth you durst not hitherto presume so farre in this question of onely faith though in other controuersies you haue done the like as is shewed in their places But I wil aske you a smaller matter which in words shew you may perhaps easily answer but in your conscience there wil remaine a gnawing worme In so many places of the Gospell where our Sauiour requireth the peoples faith when he healed them of corporall diseases only why do you so gladly translate thus Thy faith hath saued thee rather than thus thy faith hath healed thee or made thee whole is it not by ioyning these wordes togither to make it sound in English eares that faith saueth or iustifieth a man in so much that Beza noteth in the margent thus fides saluat that is faith saueth your Geneua Bibles in that place where it can not be taken for faith that iustifieth because it is not the parties faith but her fathers that Christ required there also trāslate thus Beleeue only she shall be saued Which translation though very false and impertinent for iustifying faith as you seeme to acknowledge by translating it otherwise in your other Bibles yet in deede you must needes mainteine and hold it for good whiles you alleage this place for onely faith as is euident in your writings FVLK 9. That which Luther might wel do as an interpretor or expounder it was much boldnesse for him to doe as a translator but seeing he him selfe hath redressed his owne offence wee haue lesse to say for him and you against him For our additions except suche as the necessitie of our English phrase dothe require for vnderstanding you slaunder vs to say that wee haue in any controuersies done the like The question you aske is not worthy any answere why wee translate thy faith hath saued thee c. seing wee vse all these wordes indifferently healing making safe and making whole as in S. Iames we say Can faith saue him And it is al one to say thy faith hath saued thee and thy fayth hath made thee whole But you say wee alledge this place for onely faith iustifying citing the answeres of Maister Gough M. Tomson against Feckenham I thinke you lie as in other places very commonly And yet an argument though not a plaine testimonie may be taken out of these places for only faith iustifying Seing Christ was not a phisition for the body but to teach mē that he was a Physition for the soule and as he healed the diseased in bodie onely by faith so hee cureth the sickuesse of
shame if he had not thought it more shame to graunt it I neede not goe farre for the matter Aske M. Fulke and he will flatly confesse it was so Aske Caluin in arg ep Iacobi Aske Flaccus Illyricus in argum ep Iacobi and you shall perceiue it is very true I will not send you to the Catholike Germans and others both of his owne time and after that wrote against him in the question of iustification among whome not one omitteth this being a thing so famous and infamous to the confusion of that Arch heretike FVLK 7. I know not whether euer Luther denied S. Iames epistle as vnworthy of an Apostolical spirit but I beleue you may take a twelue monethes daye more to proue it as also that he did so contemne it that he called it an epistle of straw But M. Whitaker which denied it so vehemently must aske of me who moste slatly confesse sayth M. Martin that it was so I pray you sir vrge me not to confesse more than I know or euer knew But you haue confessed it already in two printed bookes Retent pag. 32. Disc of the Rock pag 307. In the place first cited ther are these words But to proceed LVTHER DENIETH THE EPISTLE OF S. IAMES BECAVSE IT IS AGAINST HIS HERESIE OF IVSTIFICATION BY FAITH ONELY We allow not Luther neither did he allow him selfe therein for he retracteth it afterward First those wordes of Luthers denyall being printed in a diuerse letter may testifie sufficiently to euery reasonable man that they are the obiection of Bristow and not the confession of Fulke who not simplye admitteth them as true but by concession proueth that if they were true yet Luthers opinion against which he him selfe hath written ought not to preiudice him and much lesse all other men that neuer held that opinion In the later cited place are these wordes And as touching the epistle of S. Iames it is a shamelesse slaunder of him to say that the Protestants reiect it but we must heare his reason First Luther calleth it a strawen epistle So Luther called the Pope supreame head of the Church and the masse a sacrifice propitiatorie If Protestants be charged to holde whatsoeuer Luther sometime helde and after repented c. Who seeth not in these words that I rehearse the obiection of Saunder which is common to him with many other Papistes which not discussing whether it be true or no but supposing it were as Saunder and the rest of the Papistes doe affirme I shewe that it is no good consequence to charge all Protestants with Luthers priuate opinion which perhaps he helde sometime and after retracted more than to charge vs with all opinions of Papistrie which de did hold before God opened his eyes to see the absurditie of them And yet if he had helde that opinion and neuer retracted the same he were not in worse case than Eusebius who in playne wordes affirmeth that the same epistle is a counterfet or bastard epistle lib. 2. cap. 23. Doe you not see nowe how flatly Maister Fulke confesseth that it was so Such confessions as these are nowe than extorted out of the auncient fathers writings which are not liuing to expounde their meanings But I had thought Maister Martin could haue discerned betwene a suppose or concession and an absolute assertion or a flat confession especially of one whose writing is plaine enough and beside is aliue to interprete himselfe if any ambiguitie were therein But be it that Maister Martin either would not or could not see in my writing any thing else but a flat confession of Luthers denying of S. Iames epistle and calling it an epistle of strawe of what forehead proceedeth it that he willeth Maister Whitaker to aske Caluin in argum Epist. Iacobi whether Luther so speake of that epistle in which argument Luther is not once named by Caluin so farre is it that he doth testifie any such thing against Luther Onely he sayth that some there are in these dayes which thinke that epistle not worthy of authoritie which could not be vnderstood of Luther who long before Caluin wrote that argument had forsaken that opinion if euer he helde any such as all those Dutche Bibles and Testaments of Luthers translation in which those wordes so muche bayted at and so much sought for are omitted doe giue sufficient testimonie What Flaccus Illyricus reporteth who perhaps helde that opinion him selfe and woulde father it vppon Luther I haue neither opportunitie to seeke nor care to knowe But howe great a matter it is that all the Popish Germans and other who haue written against Luther doe so spitefully gnawe vpon I haue learned at length by relation of Maister Whitaker whome you send to aske of me who after long search and many editions turned ouer at the length lighted vpon a Dutch Testament by likehood one of the first that Luther did sette forth in the German tongue in which he findeth neither deniall of S. Iames epistle to be Canonicall nor affirmation that it is vnworthy of an Apostolicall spirit no nor that whereof there hath bene so much babling of all the Papistes that he calleth it an epistle of strawe simply and in contempt but onely in comparison of the epistles of Paule and Peter and other bookes of the newe Testament the excellencie of which one aboue an other after he hath shewed in sundry degrees at last he sayth the epistle of Iames in comparison of these is strawye or like straw Which he sayth not in respect of the credit or authority thereof but in regarde of the argument or matter handled therein which all wise and godly men will confesse to bee not so excellent and necessary as the matter of the holye Gospels and Epistles of some other of the Apostles namely of Paule Peter and Iohn Our Sauiour Christ himself Ioh. 3. 12 calleth the doctrine of regeneration in such plaine maner as he vttered it to Nicodemus earthly things in comparison of other greater mysteries which he coulde haue expressed in more heauenly spirituall sort If I haue spoken to you sayth he of earthly things and you haue not beleued how if I shoulde speake to you of heauenly things will you beleue Were not he an honest and a wise man that vpon these words of Christ spoken in comparison would conclude by his authoritie that regeneration were a contemptible matter a thing not spirituall not heauenly but simply and altogither earthly And yet with as good reason for ought I see or can learne of Luthers wordes concerning this matter he might so inferre as the Papists doe inforce the like against Luther Wherefore it is nothing else but a famous and infamous cauillation to the confusion of all the Papistes which write against Luther that no one of them omitteth vpon so false and friuolous a ground to sclaunder him so haynously and to charge all Protestantes with his assertion so enuiously which if it were his should not be so euill as
an hare beefore the houndes suche mightie hunters you are and wee suche fearefull hares before you I am not skilful in the termes of hunting but in plaine Englishe I wil speake it that if al the traiterous wolues and foxes that bee in the kennell at Rhemes woulde doe their beste to saue your credit in this section nay in this whole preface they shall neuer be able to maintaine their owne with anye indifferent reader MART. 47. Wel then doth it like you to reade thus according to Bezaes translation Thou shalt not leaue my carcasse in the graue No we are content to alter the word carcas which is not a seemely word for our sauiors bodie and yet wee are loath to say soule but if we might we would say rather life person as appeareth in the margent of our Bibles but as for the Hebrue word that signifieth Hel though the Greke Latin Bible throughout the Greke and Latin fathers in al theyr writings as occasion serueth doe so reade it and vnderstande it yet wil we neuer so translate it but for Hel we wil say graue in al such places of scripture as might infer Limbus patrum if we shoulde translate Hel. These are their shifies and turnings and windings in the olde Testament FVLK 47. I haue shewed you before that in the newe Testament we like better to translate according to the proper and vsual signification of the Greke word But the Hebrewe worde in the olde Testament may bee translated according to the circumstaunce of the place life person selfe yea or dead bodie and in some place perhaps carcase You folow vs very neare to seeke aduantage of the English worde carcase which commonly is taken in contempt therfore we would not vse it speaking of the bodie of our Sauiour Christe when it was dead But you hunt your selfe out of breath when you woulde bring the same contempt to the Latine worde Cadauer which Beza vsed For Cadauer signifieth generally a dead bodie of man or beast and by your vulgar Latine translator is vsed for the dead bodies of sacrifices of Saincts and holy men as indifferently as for carion of beastes or carcases of euill men Namely in Iob. 39. v 33. wheresoeuer the dead body is thether will the Eagle resort which similitude our Sauiour Christe applieth to him selfe Math. 24. v. 28. wheresoeuer the dead bodie is thether wil the Eagles be gathered where he compareth him selfe to the dead body and the faithfull to the Egles Now concerning the other Hebrue worde which you say signifieth hell because the Greeke and vulgar Latine interpretor do so translate it When iust occasion shal be giuen afterwarde Cap. 7. I will shew that it properly signifieth a graue pit or place for dead bodies and that in this place of the 16. Psalme it muste needes so signifie not onely the later part of the verse expressing in other wordes that which was saide in the former but also the Apostles prouing out of it the resurrection of Christe doe sufficiently declare If you haue no place therefore in the Scriptures to proue your Limbus patrum but where the holy Ghost speaketh of the death and buriall of the fathers no maruaile though you must straine the Hebrue worde which properly signifieth graue and the Greeke worde which properly signifieth a darke place and especially the Latine whiche signifieth generally a lowe place none of all the three wordes signifying hel as wee commonly vnderstande the worde hell properly and onely but by a figure where mention is made of the death of the vngodly whose rewarde is in hell These be the poore shiftes turninges and windings that you haue to wreath in those fables of Limbus patrum Purgatorie which the Church of God from the beginning of the worlde vnto the comming of Christ neuer heard of nor many hundreth yeares after Christe vntill the MoÌ„tanists or such like hethenish heretikes brought in those fantasies MART. 48. In the newe Testament wee aske them will you be tried by the auncient Latine translation which is the texte of the fathers and the whole Churche No but wee appeale to the Greeke What Greeke say wee for there bee sundrie copies and the beste of them as Beza confesseth agree with the saide auncient Latine For example in Saint Peters wordes Labour that by good workes you may make sure your vocation and election Duth this Greeke copie please you No say they wee appeale to thaâ— Greeke copie which hath not those wordes by good workes for otherwise wee shoulde graunt the merite and efficacie of good workes towarde saluation And generally to tell you at once by what Greeke we will be â—ried we like best the vulgar Greeke texte of the new Testament which is most common and in euery mans handes FVLK 48. Wee neede not appeale to the Greeke for any thing you bring out of the vulgar Latine against vs. As for that text 2. Pet. 1. Labour that by good works c. I haue answeared before in the 36. Section Wee like well the Latine or that Greeke copie which hath those wordes by good workes for we must needes vnderstand them where they are not expressed and therefore you do impudeÌ„tly beelie vs to say they do not please vs. Caluin vpon that text saith Nonnulli codices habent bonis operibus sed hoc de sensu nihil mutat quia subaudiendum est etiaÌ„ si non exprimatur Some bookes haue By good works but this chaungeth nothing of the sense for that must be vnderstoode although it be not expressed The same thing in effect saith Beza that our election and vocation must be confirmed by the effects of faith that is by the fruites of iustice c. therefore in some copies wee finde it added by good workes So farre of is it that Beza misliketh those wordes that hee citeth them to proue the perpetuall connection of Election Vocation Iustification and Sanctification This is therefore as wicked a slaunder of vs as it is an vntrue affirmation of the vulgar Latine that it is the texte of the fathers and the whole Churche whereby you shewe your selfe to be a Donatiste to acknowledge no Churche but where the Latine texte is occupied So that in Greece Syria Armenia Aethiopia and other partes of the worlde where the Latine texte is not knowen or vnderstood there Christ hath no Churche by your vnaduised assertion That we like best the most common Greeke text I am sure that we doe it by as good reason if not by better than you in so great diuersities of the Latine texte who like best of that which is most common and in euery mans handes MART. 49. Well say we if you will needes haue it so take your pleasure in choosing your text And if you will stande to it graunt vs that Peter was chiefe among the Apostles because your owne Greeke text saith The first Peter No saith Beza we will graunt you no such thing for these wordes were added
haue done if the name of the Church had bene odious vnto them or that they thought the Catholike church stood against theÌ„ Looke Thomas Mathewes Bible in the Canticles of Salomon vpon the 16. of S. Mathewes Gospell the 18. verse the wordes of Christ to Peter Therfore your senseles imaginations shewe no hatred of the Catholike Church in our translators but cancred malice and impudent follie in your selues MART. 53. To conclude as I began concerning their shiftes and iumpes and windings and turnings euery way from one thing to an other till they are driuen to the extreme refuge of palpable corruptions and false translations consider with me in this one case onely of traditions as may be likewise considered in all other controuersies that the auncient fathers councels antiquitie vniuersalitie and custom of the whole Church allowe traditions the Canonicall Scriptures haue them the Latine text hath them the Greeke text hath them onely their translations haue them not Likewise in the olde Testament the approued Latine text hath such and such speeches that make for vs the renowmed Greeke text hath it the Hebrewe text hath it onely their translations haue it not These are the translations which we call heretical and wilful and which shal be examined and discussed in this Booke FVLK 53. By what windings and turnings I pray you are we driuen to that miserable refuge of palpable corruptions and false translations for hitherto you haue shewed none but such as shewe your owne ignoraunce or malice Neither I hope you shal be able to shewe any though you sweat neuer so sore at your work Yes I weene this one case only of traditions for so you seeme to say if it be considered wil discouer no lesse It is meruaile if for your sake al the Greeke Dictionaries in the world must not be corrected taught to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caÌ„ signifie nothing but a tradition that is not written But yet you rolle in your accustomed rhetorike saying that the antieÌ„t fathers couÌ„cels antiquitie vniuersalitie custome of the whole Church allow traditioÌ„s so do we so many as be good agreeable to the holie scripturs but that there be traditioÌ„s of matter necessarie to saluatioÌ„ not contained in the holie scripturs wheÌ„ you bring your fathers Councels c. you shal receiue an answere to them That the canonical scripture alloweth any traditions contrary to the doctrine therof or to supply any want or imperfection therof as though al things required to make the man of God perfecte prepared to all good workes were not conteyned in the Scriptures you shall neuer be able to proue although for spite against the perfection of the Canonicall Scripture you should braste a sunder as Iudas did which betrayed the auctor of the Scripture Finally what so euer you say out of the old Testament without proofe or shew of proofe it is as easily denied by vs as it is affirmed by you When you bring but only a shadow of reason it shall sone be chased away with the light of truth The Argumentes of euerie chapter with the page where euery chapter beginneth CHAP. 1. THat the ProtestaÌ„ts translate the holie Scripture falsly of purpose in fauor of their heresies throughout al controuersies page 1. 2 Against Apostolical Traditions pag. 73. 3 Against sacred Images pag. 88. 4 The Ecclesiastical vse of words turned into their original and profane significations pag. 131. 5 Against the CHVRCH pag. 139. 6 Against Priest and Priesthoode Wheremuch also is saide of their profaning of Ecclesiastical wordes pag. 157. 7. Against Purgatorie Limbus Patrum and Christes descending into Hell pag. 196. 8. Concerning Iustification and Gods iustice in rewarding good workes pag. 252. 9 Against Merites meritorious workes and the reward for the same pag. 263. 10 Against Free will pag. 300. 11 For Imputatiue iustice against true inherent iustice pag 328. 12 For Speciall faith vaine securitie and onely faith pag. 342. 13 Against Penance and Satisfaction pag. 355. 14 Against the holy Sacraments namely Baptisme and Confession pag. 379. 15 Against the Sacrament of Holy Orders and for the Mariage of Priestes and Votaries pag. 390. 16 Against the Sacrament of Matrimonie pag. 423. 17 Against the B. Sacrament and Sacrifice and altars pa. 429. 18 Against the honour of Saincts namely of our B. LADY pa. 460. 19 Against the distinction of Dulîa and Latrîa pag. 474. 20 Adding to the text pag. 483. 21 Other hereticall treacheries and corruptions worthy of obseruation pag. 493. 22 Other faults Iudaical profane meere vanities follâ—es and nouelties pag. 507. ¶ A Discouerie of the manifolde corruptions of the holie Scriptures by the Heretikes of our dayes specially the English Sectaries of their foule dea ling herein by partiall and false Translations to the advantage of their heresies in their English Bibles vsed and authorized since the time of Schisme CHAP. 1. That the Protestantes translate the holie Scriptures falsly of purpose in fauour of their heresies MARTIN THOVGH this shall euidently appeare thorough out this whole Booke in euery place that shall be obiected vnto them yet because it is an obseruation of greatest importaunce in this case which stigeth theÌ„ sore toucheth their credit exceedingly in so much that one of them setting a good face vpon the matter sayth confidently that al the Papists in the worlde are not able to shew one place of Scripture mistranslated wilfully of purpose therfore I wil giue the reader certein brief obseruations and euident markes to know wilfull corruptions as it were an abridgement and summe of this Treatise FVLKE ALTHOVGH this trifling treatise was in hand two or three yeares ago as by the threatning of Bristow and Howlette it may appeare yet that it might seeme new and a sudden peece of worke compyled with small studie you thought good by carping at my confutation of Howlet last made and of M. Whitakers work set forth later than it as it were by setting on newe eares vpon your olde potte to make it seeme to be a newe vessell And first of all you would seeme to haue taken occasion of my confident speech in my confutation of Howlets nyne Reasons in reâ—earsing wherof you vse such fidelitie as commonly Papistes vse to beare towardes God the Churche your Prince and your Countrie For what face soeuer I set vpon the matter with a whorish forehead and a brasen face you make reporte of my saying which beeing testified by a thousande copies printed as it were by so many witnesses doth crie out vpon your falshode and iniurious dealing For my wordes out of the place by you quoted against Howlet are these That some error may bee in translation although by you it can not be shewed I will not denye but that any shameles translations or wilfull corruptions can be found of purpose to draw the Scriptures to any hereticall opinion all the Papistes in the world shall neuer be able to make demonsiration This
to deny that which is affirmed without certaine proofe MART. 20. If the English Geneua Bibles them selues dare not follow their Maister Beza whom they professe to translate because in their opinion he goeth wide and that in places of controuersie how wilfull was he in so translating See chap. 12. num 6. 8. chap. 13. num 1. FVLK 20. It is a very impudent slaunder The Geneua Bibles doe not professe to translate out of Bezaes Latine translation but out of the Hebrew Greeke if they agree not alwaies with Beza what is that to the purpose if they agree with the truth of the originall text Beza often times followeth the purer phrase of the Latine tongue which they neither woulde nor might follow in the English If in dissenting from Beza or Beza from them they or he dissent from the truth it is of humane frailtie not of hereticall wilfulnes The places being examined shall discouer your vanitie MART. 21. If for the most part they reprehend the olde vulgar translation and appeale to the Greeke and yet in places of controuersie sometime for their more aduantage as they thinke they leaue the Greeke and followe our Latine translation what is it else but voluntarie and partiall translation See chap. 2. num 8. chap. 6. nu 10. 21. chap. 7. nu 39. chap. 10. nu 6. FVLK 21. We neuer leaue the Greeke to followe your vulgar translation as in the places by you quoted I will proue manifestly but I haue already proued that you leaue the Latine and appeale to the Greeke in translating Simulachra Idols both Col. 3. 1. Iohn 5. MART. 22. If otherwise they auoid this world iustifications altogither yet translate it when they can not choose but with a coÌ„meÌ„tarie that it signifieth good works that are testimonies of a liuely faith doth not this hereticall commentarie shew their heretical meaning when they auoide the worde aliogither See Chap. 3. Nu. 1. 2. 3. FVLK 22. To auoyde the worde altogither and yet sometime to translate it I see not how they can stand togither for he that doth sometimes translate it doth not altogither auoyde it But you will say they do altogither auoyde it in all such places where they doe not translate it That is altogither false for the Geneua translation Luc. 1. telleth you that the Greeke worde signifieth iustifications and yeeldeth a reason why it doth in that place otherwise translate it and if to translate the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise than iustificatioÌ„ must needes shew an hereticall meaning then must you needs say that your vulgar Latine translater had an hereticall meaning for in the second place by you quoted namely Rom. 2. v. 26. he tranâ—lateth it Iustitias likewise Ro. 1. v. 32. Iustitiam so likewise Rom. 5. v. 18. And if it be an hereticall commentarie to say that good workes are a testimonie of a liuely faith you will also condemne the Apostles of heresie which teach it to be impossible to please God without faith Heb. 11. and that what soeuer is not of faith is sinne Rom. 14. If there be any good workes that are not testimonies of a liuely faith But it is sufficient for you to call what you wil heresie and hereticall falsification and corruption for your disciples are bounde to beleeue you though you say the Gospell be heresie and the Apostles themselues heretikes Gregorie Martine calleth this an heretical commentarie what neede you seeke other proofe MART. 23. When by adding to the text at their pleasure they make the Apostle say that by Adams offence â—inne came on all men but that by Christs iustice the benefite only abounded toward all men not that iustice came on all whereas the Apostle maketh the case a like without any such diuers additions to wit that we are truely made iuste by Christ as by Adam we are made sinners is not this most wilfull corruption for their heresie of imputatiue and phantasticall iustice See Chap 11. Nu. 1. FVLK 23. The Verse by you quoted Rom. 5. v. 18. is a manifest eclipsis or defectiue speach to make any sense wherof there must needes be added a Nominatiue case and a Verbe Now by what other Nominatiue case and Verbe may the sense be supplied but by that which the Apostle him selfe giueth before Verse 15. Vnto which all that followeth must be referred for explication Where he saieth as you your selues traÌ„slate it If by the offeÌ„ce of one many died much more the grace of God the gift in the grace of one man Iesus Christ hath abounded vpoÌ„ many Seing therfore that defectiue speach must be supplied for vnderstanding in this probation what is so apt as that which the Apostle him self hath expressed before in the proposition Although you in your translatioÌ„ are not disposed to supplie it bicause you had rather the text should be obscure woÌ„dred at than that it should be plaine easie or able to be vnderstood albeit in other places you sticke not to adde such wordes as be necessarie for explication of the texte as euery translater must do if he will haue any sense to be vnderstood in his traÌ„slation For that defectiue speach which in some tongue is well vnderstood in some other is altogither voide of sense and must be explicated by addition of that which is necessarily or probably to be vnderstoode So you translate Math. 8. Quid nobis What is betweene vs Mark 2. Post dies after some daies Accumberet he satte at meate and many such like But where you charge our translation to say the benefite only abouÌ„ded toward all men not that iustice came on all you do shamefully adde to our translation for the worde onely is of your owne slaunderous addition and the rest is your malitious colection For we meane not to extenuate the benefite of Christes redemption but by all meanes to set it forth to the vttermost as the worde abounded doth shew if you do not blemish the light of it by your blockish addition of this worde only And that we are truely made iust by Christ and yet by imputation as wee are truly made sinners by Adam and yet partly by imputation as we are actually by corruptioÌ„ we do at all times and in al places most willingly confesse for the iustice of Christ which is imputed vnto vs by faith is no false or phantasticall iustice as you do no lesse blasphemously than phantastically affirme but a true and effectuall iustice by which we are so truly made iust that we shall receiue for it the crowne of iustice which is eternall life as the Apostle proueth at large Rom. 4. and 5. whom none but an hellhound will barke against that he defendeth imputatiue and phantasticall iustice MART. 24. But if in this case of iustification when the question is whether onely faith iustifie and wee say no hauing the expresse wordes of S. Iames they say yea hauing ne expresse scripture for
〈◊〉 which the vulgar Latine and Erasmus translate Agite poenitentiam Repent or Doe penance This interpretation sayth he I refuse for many causes but for this especially that many ignorant persons haue taken hereby an occasion of the false opinions of SATISFACTION wherewith the Church is troubled at this day Loe of purpose against satisfaction he will not translate the Greeke worde as it ought to be and as it is proued to signifie both in this booke and in the annotations vpon the newe Testament A litle after speaking of the same worde he sayth why I haue changed the name poenitentia I haue tolde a litle before protesting that he will neuer vse those wordes but resipiscere and resipiscentia that is amendment of life because of their heresie that repentance is nothing else but a meere amendment of former life without recompense or satisfaction or penance for the sinnes before committed See chap. 13. FVLK 49. Of purpose against the heresie of satisfaction Beza will not translate the Greeke worde as the vulgar Latine translator dothe but yet as the Greeke worde ought to be translated Erasmus finding the vulgar Latine vnsufficient hath added Vitae prioris that is repent yee of your former life Neither dothe Beza finde faulte with the English worde repent but with the Latine Agite paenitentiam when you translate it do penaunce meaning thereby paine or satisfaction for sinnes passed to be a necessarie parte of true repentance which is not conteyned in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth changing of the mind that is not onely a sorrow for the sinne past but also a purpose of amendment which is beste expressed by the Latine worde Resipiscere which is alwaies taken in the good parte as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Scripture where as the Latine wordes paenitere and Paenitentia are vsed in Latine of sorrowe or repentance that is too late As paenitere and paenitentia may be saide of Iudas grief of minde which caused him to hang him selfe but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or resipiscere and resipisscentia and therefore the Holye Ghoste speakinge of his sorrowe vseth an other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the cause why Beza refused the worde Paenitentia hauing a Latine worde that more properlye doeth expresse the Greeke worde as wee might lawefullye doe in Englishe if wee had an other Englishe worde proper to that repentaunce whiche is alwayes ioyned with faith and purpose of amendmente for wante whereof wee are constrayned to vse the wordes repente and repentaunce whiche maye bee taken in good parte or in euill For wee saye repentaunce too late and Iudas repented too late but there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can bee called too late But where you saye that resipiscere and resipiscentia is nothing but amendement of life and that repentaunce in our heresie is nothing else but a meere amendment of former life you speake vntruly for those words do signifie not only amendment of life but also sorrow for the sinnes past although without recompēce or satisfactiō which you call penance for the sinnes before cōmitted for we know no recompence or satisfactiō made to God for our sinnes but the death of Christ who is the propitiation for our sinnes 1. Iohn 1. Neither hath your blasphemous satisfaction any grounde in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely a foolish colour by the Latine translation Agite poenitentiam which it is like your Latine interpreter did neuer dreame of and therefore he vseth the worde Resipiscere 2. Tim. 2. Of them to whom God should giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentaunce to the acknowledging of the truth Et resipiscant and so they may repent or as you translate it recouer themselues from the snare of the Diuell Seyng therefore repentance is the gifte of God it is no recompence or satisfaction made by vs to God to answere his iustice but an earnest and true griefe of minde for our transgression of Gods lawe and offending against his maiestie with a certaine purpose and determination of amendment so neere as God shall giue vs grace Hetherto therefore we haue no demonstration of any wilfull corruption but a declaration of the cause that moued Beza to vse a more exact translation and such as commeth nearer to the originall worde than that which the vulgar translation hath vsed vpon which occasion of a great blasphemie hath bene taken and is yet mainteyned MART. 50. Againe concerning the worde Iustifications which in the Scripture very often signifie the commaundements he saith thus The Greeke interpreters of the Bible meaning the Septuaginta applieth this worde to signifie the whole Lawe of God and therefore commonly it is wont to be translated worde for worde Iustificationes which interpretation therefore only I reiected that I might take away this occasion also of cauilling against iustification by faith and so for iustificationes he putteth constituta Tullies worde forsooth as he saith Can you haue a more playne tèstimonie of his heretic all purpose FVLK 50. Concerning the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza translateth Constitutionibus constitutions and you confesse that in Scripture it doth very often signifie the commaundements He sayth first that as the whole Lawe of God is diuided into three partes Morall Ceremoniall and Iudiciall so the Hebrewes haue three seuerall words to expresse the seueral precepts of those lawes For the Hebrew word which signifieth the Ceremoniall precepts the Greekes vse to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the sense is that Zacharie and Elisabeth were iust walking in all the Morall commaundements and obseruing the holy rites and ceremonies as much as concerned them but the thirde worde which signifieth Iudgements S. Luke doth not adde because the exercise of Iudiciall cases did not belong vnto them being priuate persons After this he saith that the Greeke Interpreters of the Bible transferred this worde vnto the whole lawe of God and especially to the holy ceremonies so verily exceedingly commending the law that it is a certaine rule of all iustice And therefore men are wont commonly in respect of the worde to turne it Iustifications And this worde in this place Beza in deede confesseth that he refused to vse for auoyding of cauillations against iustification by fayth seeing he hath none other worde neither woulde he for offence seeke any newe worde to expresse iustification by faith whereas the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this text Luc. 1. verse 6. signifieth not that by which they were made iust but the commaundements or precepts of God by walking in which they were declared to be iust For by the workes of the lawe such as Saint Luke here speaketh of no fleshe shall be iustified before God Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place must haue an other sense than iustifications namely commaundements as you saye it
is often taken or constitutions as Beza calleth them which before God and the worlde are not of suche difference that you shoulde charge him with wilfull corruption for translating that word constitutions which you confesse signifieth very often commaundements Wherefore here appeareth no hereticall purpose except you will say that iustification by faith which S. Paule so often so diligently and so purposedly doth teach is an heresie MART. 51. Againe when he had reiected this translation Act. 2. verse 27. Non derelinques animam meam in inferno Thou shalt not leaue my soule in Hel because as he sayth herevpon grewe the errours of Christes descending into Hell of Limbus and of Purgatorie atlength he concludeth thus Whereas the doubtfull interpretation of one or two wordes hath brought forth so many mōsters I chose rather simply for soule to say carkasse for hel graue than to foster these foule errours FVLK 51. Beza sheweth that because the doubtfull interpretation of the Hebrew worde Sheol into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not properly signifie hell but a darke place such as the pit is wherein the deade are put and of the Poets is taken for hell had bredde such monsters as Limbus patrum Purgatorie and Christes descending into them therefore he did plainly translate that verse as it is ment of the raysing vp of Christes bodie out of the graue which if he had translated out of Hebrew as he did out of Greeke had not bene offensiue nor vntrue as I haue shewed in aunswere to your Preface sect 46. and of this chapter sect 32. But seeing Beza him selfe hath altered that translation and it was neuer followed of our English translators what demonstration is this that we are wilfull corrupters of the holy Scriptures MART. 52. Againe when he had translated for Whome heauen must receiue thus who must be contayned in heauen he sayth whereas we haue vsed the passiue kinde of speech rather than the actiue which is in the Greeke we did it to auoyd all ambiguitie For it is very expedient that there should be in the Church of God this perspicuous testimonie against them that for ascending by faith into heauen so to be ioyned to our head obstinately maintaine that Christ must be called againe out of heauen vnto vs. Meaning his presence in the ◠Sacrament and inueying no lesse against the Lutherans than the Catholikes as the Lutherans doe here against him for this wilfull interpretation and that by Caluines owne iudgement who thinketh it a forced translation FVLK 52. True it is that he meant concerning the maner of Christes presence in the blessed sacrament and that so he translated to exclude the carnall maner of presence which the Papistes haue inuented but all this while the translation is true and warranted by Gregorie Nazianzene as I haue shewed before sect 36. of this chapter For he that sayth Heauen must receiue Christ as you doe can not deny except he be mad but that Christ must be receiued of heauen So that Beza doth none otherwise translate than you doe Qui daemonia habebant which is actiuely thus to be translated those who had deuils and you saye which were possest of diuels that is were had of diuels That the Lutherans finde fault with Bezaes translation it proueth it not to be false he hath iustified it sufficiently in his answere to Selneccerus and the Diuines of Iena Neither doth Caluine as you saye vntruly thinke it a forced translation but not weying the sentence sufficiently supposeth that the wordes are placed ambiguously for that it seemeth to be doubtfull whether we shoulde save that heauen must receiue Christ or that Christ must receiue heauen But if it be once graunted as it is of you that heauen must receiue Christ there is neyther Caluine nor Illyricus nor any man that beareth the face but of a young Grammarian yea of a reasonable man which can deny that conuersion by the passiue Christe muste be receiued of heauen Therefore if you had any respect of your credite with men of vnderstanding you would not for shame rehearse this quarrell so often which hath not so muche as any colour or shewe of reason to maintayne it but that you abuse the names of Illyricus and Caluine as mislykinge it whose argumentes by no meanes will serue your turne because that which is denied by them or doubtfull to them is plaine and confessed by you MART. 53. But Beza goeth forwarde still in this kinde Rom. 5. verse 18. whereas Erasmus had put propagatum est indifferently both of Adams sinne which made vs truely sinners and of Christes iustice which maketh vs truly iust he reiecting it amonge other causes why it displeased him sayth That olde errour of the Sophists meaning Catholikes which for imputatiue iustice put an inherent qualitie in the place is so great so execrable to all good men that I thinke nothing is so much to be auoided as it FVLK 53. A manifest ecclipsis or want of wordes being in that verse for which Erasmus hath put propagatum est which word is ambiguous and may giue occasion of error for men to thinke that the righteousnes of Christ commeth by propagation as the guiltines of Adam doth Beza thought good to supply the lacke rather by such wordes as are warranted by the text verse 12. 15. and 16. and can giue no occasion of errour And therefore thus he rendreth that verse Nempe igitur sicut per vnam offensam reatus venit in omnes homines ad condemnationem ita per vnam iustificationem beneficium redimdauit in omnes homines ad iustificationem vitae Nowe therefore as by one offence guiltinesse came vpon all men vnto condemnation so by one iustification the benefite abounded toward all men vnto iustification of life In this verse these words guiltinesse came and the benefite abounded are added for explication sake and are taken out of the verses going before in which the Apostle speaketh of the same matter Therefore Beza to auoyde occasion of the heresie of the Papistes of iustice inherent among other causes which he rehearseth refuseth that worde by which Erasmus supplyed the text and vseth suche wordes for that purpose as the Apostle him self in the verses precedent doth offer for this necessarye supplye which seeing it must be made that there may be a sense and vnderstanding who can mislike that it should be made by the Apostles owne wordes or who cā suppose that the Apostle would leaue any other words to be vnderstood than such as he him selfe had before expressed And as for the heresie of inherent iustice can haue no hold in this verse except some suche worde be added for supplie as the Apostle neuer vsed in this case That Christes iustice doth make vs as truly iust as Adams sinne made vs truly sinners there is no question but by what meanes we are made iust wee say as the Scripture teacheth vs to speake that iustice is imputed to
with infinite paine but because it is a sinne committed against the maiestie of the eternall God and therefore is worthy of eternall punishment For the sinne is to be measured after the excellencie of the person against whome it is committed Therefore that word which being spoken against a poore man is a light fault as to say he is a knaue the same being spoken against a Lorde is an hainous offence and deserueth the pillorie hut being spoken against a King is high treason and is worthy of death Seeing therefore the eternall maiestie of God is contemned in euery sinne that sinne doth iustly deserue eternall torments Fourthly it is true that the Apostle doth exhort vs cheerefully to abide the small and momentarie afflictions of this life in respect that they shall be rewarded with incomparable glorie But hereof it followeth not that the glorie is deserued by short and small sufferings but is giuen of the bountifull liberalitie of God to them that for his sake patiently suffer such small afflictions Therefore if it be an incouragement for a man to labour to heare that he shall be payd his hyre as much as his worke deserueth it is a much greater incouragement for him to heare that he shal receiue a thousand times more than his labour deserueth The words you adde you are neuer the nearer heauen onely beleeue are yours and none of ours for we say with the Apostle we must suffer with Christ if we will reigne with him and the patient suffering of the faithful is nothing repugnant to the iustification before God by faith onely To the last argument of the Apostles authoritie I aunswer our patient suffering worketh infinite weight of glorie not by the worthinesse merite or desert of our suffering but by the bountifull liberalitie of God who hath promised so incomparable rewarde to small tribulation suffered for his sake Wherefore all your fiue reasons notwithstanding our translation is sounde and true MART. 7. See you not a comparison betwene short and eternall light tribulation and exceding weightie glorie and yet that one also worketh the other that is causeth purchaseth and deserueth the other For like as the litle seede being not comparable to the great tree yet causeth it and bringeth it forth so our tribulations and good workes otherwise incomparable to eternall glorie by the vertue of Gods grace working in vs worketh purchaseth and causeth the sayd glorie For so they knowe verie well the Greeke worde importeth though here also they translate it most falsely prepareth Bib. an 1577. FVLK 7. We see the comparison well but we see not that worketh or causeth is all one with purchaseth and deserueth Your comparison of seede and tribulation is not like For in the seede is the formall cause of the greate tree so is not the formall cause of eternall glorie in our tribulation But as if an Emperour for one dayes valiant seruice in warre doe giue vnto his sonne one of his kingdomes we may truly say that dayes seruice wrought him this great rewarde or caused him to be aduaunced to this kingdome but we can not say truely it purchased or deserued a kingdome for then euery one that serued as well as he deserued the like rewarde so is the rewarde of eternall life whiche is the gift of God incomparably greater than our tribulatiō not by the desert of the sufferer but by liberalitie of the giuer That translation that vseth the worde of preparing is not so proper according to the worde but it differeth not muche in sense shewing howe those afflictions do worke or cause namely by preparing making vs conformable to the sufferings of Christ. MART. 8. Lastly for moste manifest euidence that these present tribulations and other good workes are meritorious and worthie of the ioyes to come though not comparable to the same you shal heare the holy Doctors say both in one passage or sentence S. Cyprian thus O what maner of day shal come my brethren when our Lord shal recoūt the MERITES of euery one and paie vs the rewarde or stipend of faith and deuotion Ep. 56. here are merites and the rewarde for the same It foloweth in the saide Doctor What glorie shall it be and how great ioie to be admitted to see God so to be honoured that thou receiue the ioy of eternall life with Christe thy Lorde God to receiue there that which neither eie hath seen nor eare hath heard nor hath ascended into the hart of man for that we shall receiue greater things than here eyther wee doe or suffer the Apostle pronounceth saying The passions of this time are not condigne or comparable to the glorie to come Here we see that the stipend or reward of the merits aforesayd are incomparably greater than the sayd merits FVLK 8. For lacke of Scriptures you flye to the Doctors to finde merits in whome neuerthelesse being Catholike and sound Doctors you shall sooner find the word Meritum than your meaning of it The place of Cyprian I maruell why you geld except it be to ioyne the reward that he speaketh of with the worde merites which he vseth either generally for workes as it is often vsed in the auncient writers or if he meane thereby deserts he speaketh but of examination onely of all mens deserts that he may giue to the wicked that they haue deserued and to the godly that which he hath promised therefore he calleth it the rewarde of their faith and deuotion His wordes are these O diesille qualis quantus aduenies fratres dilectissimi cum caeperit populum suum dominus recensere diuinae cognitionis examine singulorum meritum recognoscere mittere in gehennam nocentés persecutores nostros flammae paenalis perpetuo ardore damnare nobis verò mercedem fidei deuotionis exoluere O that day what manner a one and how great shall it come my deerest beloued brethren when the Lorde shall beginne to recount his people and by examination of his diuine knowledge consider the merites of euery one to sende into hell fire the guiltie and to condemne our persecutors with perpetuall burning of penall flame but vnto vs to pay the reward of faith and deuotion The rewarde of faith is not that which beliefe deserueth but which it looketh for according to Gods promise wherevnto it leaneth For in respect of deserte of Gods fauour he saith and bringeth diuerse textes for proofe Fidem tantum prodesse tantum nos posse quantum credimus That faith only doth profite and that so much wee can doe how much we beleeue Wherfore we see not in Cyprian the incomparable glory to be a reward of desertes MART. 9. Likewise S. Augustine The exceeding goodnesse of God hath prouided this that the labours should soone be ended but the rewardes of the MERITES should endure without ende the Apostle testi fying THE PASSIONS OF THIS TIME ARE NOT COMPARABLE c. For wee shal receiue greater blisse
Thus hauing taken away free will to doe good and possibilitie to keepe the commaundementes and all merite or valure and efficacie of good workes their nexte conclusion is that we haue no true iustice or righteousnesse in vs but an imputatiue iustice that is Christes iustice imputed to vs be wee neuer so foule and filthie in our soules so that wee beleeue onely and by faith apprehend Christes iustice For this purpose they corrupt the Scriptures in their English Bibles thus FVLK 15. The iustice whereby wee are accompted iuste in the sight of God is not inherent in vs but in Christe which is the Lord our righteousnesse Ierem. 23. Not withstanding it is the onely true iustice and we are truely iuste by it And yet wee are not voyde of the spirite of sanctification whiche is a fruite and consequent of iustification by which we haue grace to withstand sinne and to worke righteousnesse not whereby we should be made righteous before God but whereby wee are declared to be righteous in parte vntill the body of sinne being abolished wee shall be wholy renewed according to the image of God CHAP. XI Hereticall translation for IMPVTATIVE IVSTICE against true inherent iustice Martin ONE place might suffise in steede of many where Beza doth protest that his adding or alteration of the texte is specially against the execrable errour of inherent iustice which he saith is to be auoided as nothing more His false translation thuâ— our English Bezites and Caluinists folowe in their Bibles Likewise then as by the offense of one the faulte came on all men to condemnation so by the iustifying of one the benefite abounded towarde all men to the iustification of life Where there are added to the text of the Apostle sixe wordes and the same so wilfully and voluntarily that by the three first they make the Apostle say sinne came on all men by Adam and they were made sinners in deede by the three later they make him say not that iustice or righteousnesse came likewise on all men by Christe to make them iust in deede but that the benefite of Christes iustice abounded towards them as being imputed forsooth vnto them Whereas if they woulde needes adde to the texte whiche yet is intollerable so muche and in so doubtfull a case they shoulde at the least haue made the case equall as the Apostle him selfe teacheth them to doe in the very nexte sentence saying thus For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous So they translate rather than be made iust For they are the lothest men in the world to say that we are made iust for feare of iustice inherent in vs though the Scripture be neuer so plaine As here wee see the Apostle maketh the case like that we are made iust by Christ as wee were made sinners by Adam Fulke THis one place is deliuered from your vaine cauillation Cap. 1. Sect. 23. when the sentence is ecclipticall or defectiue they that will translate to haue it vnderstoode muste needes supply the woordes that are wanting And where shall they finde what wordes are lacking but in the same place and in the treatie of the same matter It appeareth you had rather the texte had no sense than that it mighte seeme to make against your blasphemie of iustice inherent As for that fonde quarrell of yours that they be not iust in deede to whom the iustice of Christe whiche you like an helhound doe scorne at is imputed deserueth no answere For who is such a blocke to say or thinke that those whom God doth iustifie are not made iuste in deede Was not Abraham iust in deede when God imputed his faith vnto iustice Is not he made riche in deede which is made rich by an other mans gifte Christe is giuen vnto vs of God to be iustice wisedome sanctification in him we are iust wise and holie not in our owne righteousnesse wisedome or holinesse As for adding to the text God knoweth how we abhorre it but adding of words which do explicate the sense of the holyghost is no additioÌ„ forbiddeÌ„ for then all preaching were accursed which is or ought to be nothing els but an explaining settiÌ„g forth of the worde of God in more words the matter wherof though in fewerwords is coÌ„teined in the scripture And if we speake of adding of wordes in translation haue I not shewed before that you haue added many some in deede vpon necessarie cause some without necessitie What needed you to say for Poeniterent they had done penance Luc. 10. for In omnibus bonis in all his goodes Gen. 6. for separamini separate your selues 2 Cor. 6. c. To say wee are iustified and to say we are made iuste is all one and therefore I meruayle why you thinke vs loth to say the one rather than the other Is any man so senselesse to thinke wee can say a man is made righteous and dare not say he is made iuste I tell you plainely we defie the heresie of righteousnesse inherent as much as of iustice inherent We are iuste we are righteous in the sight of God not by the iustice or righteousnesse of our workes but by the iustice or righteousnesse of Christe imputed to vs through faith And we are made iuste by Christe as wee were made sinners by Adam in some respect but not in euery respect for the Apostle maketh a broade difference betweene the transgression and the benefite Rom. 5. v. 15. and other differences there be which none but a Pelagian will denie Nay Pelagius will not say that we are iust by Christ according to propagation but according to faith MART. 2. And it is a worlde to see how Beza shifteth from one signification of the word iustified or made iust to an other Sometime to be iustified is to be pronounced quiâ—â—e from all sinne or declared iust before Gods indgement seate and so â—e â—raÌ„slateth it in the text Act. 13. v. 39. and as though his guilty conscience were afraide of a blowe he saith he fleeth not the terme of iustifying or iustification because he vseth it in other places He doth so in deede but theÌ„ his coÌ„mentarie supplieth the â—urne as Ro. 2. v 13. Not y t hearers of y e law are RIGHTEOVS before God so they delight to translate rather than IVST before God but the doers of the Lawe shall be IVSTIFIED that is saith Beza shal be pronouÌ„ced iust The Apostle must needes say by the coherence and consequence of his words noâ— the hearers are iust but the doâ—rs shall be iuste or iustified Beza wil in no case haue it so but either in text or coÌ„meÌ„tarie make the Apostle say as him self imagineth Yet in an other place he protesteth very solemnely that to be iustified is not to be pronounced or accounted iuste but rather to be iuste in deede and that he prooueth out of S.
it but the verbe substantiue And the meaning is plaine It shal be sinne in thee for sinne is indeede inherent as perfecte iustice also shoulde bee if wee coulde obserue all the commaundements of God as Moses sayeth Deut. 6. and we shoulde be iustified thereby But by one iuste acte whereof Moses speaketh Deut. 24. thoughe it proceede of iustice that is in vs the scripture neuer saith that wee shall be iustified To conclude wee confesse that bothe sinne and iustice are in the children of God but not that iustice whereby they are reputed iuste or iustified or made iuste beefore God but an effecte or fruite thereof MART. 4. Againe the Greeke fathers make it plaine that to be reputed vnto iustice is to be true iustice in deede interpreating S. Paules worde in Greeke thus Abraham obtained iustice Abraham was iustified For that is say they It was reputed him to iustice Doth not S. Iames say the like cap. 2. verse 23. testifying that in that Abraham was iustified by faith and workes the Scripture was fulfilled that saith it was reputed him to iustice Gen. Cap. 15. verse 6. In whiche wordes of Genesis where these wordes were firste written by Moyses in the Hebrewe there is not for iustice or in steede of iustice whiche Beza pleadeth vppon by the Hebrewe phrase but thus He God reputed it vnto him iustice though heere also the Englishe Bibles adde for Whiche precisely translating the Hebrewe they shoulde not do specially when they meane it was so counted or reputed for iustice that it was not iustice indeede FVLK 4. I knowe not against whome you fight but against your owne shadow For we say that to be iustified and be reputed iust and to obtaine iustice is all one in this case But where S. Iames sayth that Abraham was iustified by workes he meaneth that he was declared iust before men euen as he sayth shewe me thy faith by thy workes for Abraham was not iustified by a dead faith but by a working faith and yet he was not iustified before God by workes but the Scripture was fulfilled which sayd Abraham beleued God and it was reputed to him for iustice which is as S. Paule expoundeth it Abraham was iustified before God by faith and not by workes But in Gen. 15. v. 6. there is not the preposition for or in steede but simply iustice therefore it should be translated he reputed it to him iustice And will you then controule both the Apostles Paule and Iames for adding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth vnto or for Or will not common sense inforce the same vnderstanding that both the Apostles doe giue it He reputed it to him as iustice or for iustice Must not such particles in translation be alwayes expressed to make the sense plaine which in English without the particle hath no sense or vnderstanding To translate precisely out of the Hebrew is not to obserue the number of wordes but the perfect sense and meaning of them in fewer or more wordes as the phrase of our tongue will serue to be vnderstood or else 2. Cor. 8. qui multum why do you translate he that had much and qui modicum non minorauit he that had litle wanted not you should haue said which much which little not lessed if you would haue giuen word for word and not added any word for explication Againe 2. Cor. 1. Supra virtutem aboue our power why adde you our which is not in the text and in deede not necessarie to be added in the translation Againe 1. Cor. 13. Euacuaui quae erant paruuli I did away the things that belonged to a litle one Here for foure Latine wordes you haue giuen tenne or eleuen English wordes which no reasonable man can greatly mislike if you were not such a quarreller at other mens doing without all cause or wise colour but onely to bleare the eyes of the ignorant MART. 5. But as for either the Hebrew or Greeke word that is here vsed to repute or account they are then vsed wheÌ„ it must needes signifie that the thing is so in deed and not onely so reputed as Psal. 118. octonario SAMEC I haue reputed or accounted all the sinners of the earth preuaricators or transgressors praeuaricantes reputaui So did the Septuaginta take the Hebrew word and read it And S. Paule So let a man repute or account vs as the Ministers of Christ. Let them goe now and say that neyther they were sinnâ—rs in deede nor these Christes ministers in deede because they were reputed for such let them saye the children of the promise were not the seede of Abraham because the Apostle sayth Rom. 9. v. 8. they are reputed for the seede But howsoeuer it be the Protestants will haue it so to be taken at the least in the matter of iustification FVLK 5. Silence were the beste aunswer to these tedious repetitions It were sufficient once to saye among reasonable men When faith is reputed by God or accounted for iustice faith is truely and in deede the instrumentall cause of iustification or apprehending the iustice of Christ by which we are accounted and made iust in the sight of God It is therefore a most ridiculous cauill of the difference betwene reputing iust and being iust in deede For God when he iustifieth the vngodly doth both repute him and make him iust in deede by the iustice of Christ of his owne meere mercye and not of the mans merits or by iustice inherent For what iustice can be in an vâ—godly man and such is euery one of vs whome God doth iustifie and then giue vs his holy spirit to sanctifie vs in newnesse of life to set forth his glorie in our holye and blamelesse conuersation MART. 6. Againe where Saint Paule sayth 2. Cor. 5. That wee mighte bee made the iustice of God in him they in their firste translations intolerably corrupte iâ— thus That wee by his meanes should bee that righteousnesse which BEFORE GOD IS ALLOWED Who â—aught them to translate so dissolutely Iustitia Dei the righteousnesse which before God is allowed did not their errour and heresie which is that God reputeth and accounteth vs for iuste though wee bee in deede moste foule sinners and that our iustice beyng none at all in vs yet is allowed and accepted before him for iustice and righteousnesse FVLK 6. There is no texte in all the Bible more cleare against iustification by iustice inhaeâ—ent than this 2. Corinth 5. wherein not altogither causelesse you reproue our firste interpreters to translate dissolutely There it is certaine they had no suche purpose as you ascribe vnto them For their translation dothe rather obscure than sette out our iustification by the iustice which is not in vs but in Christ. The texte is therefore playne him that knewe no sinne he made sinne for vs that wee might become the iustice of God in him that is in Christ and not in our selâ—es For though
owne saluation Whereas the Greeke fathers expound it of the full and assured faith that euery faithfull man must haue of al such things in heauen as he seeth not namely that Christ is ascended thither c. adding further and prouing out of the Apostles wordes next folowing that the Protestants* only faith is not sufficient be it neuer so speciall or assured FVLK 2. Hauing nothing to impugne this cleare interpretatioÌ„ of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the vnperfect translatioÌ„ of your vulgar Latine interpreter who was both an vnperfect grecian a very barbarous Latinist you are not ashamed to say we force the Greeke to make it signifie assurance whiche all men that are but meanly learned in the Greeke tongue may know that it signifieth assuraÌ„ce or ful certaine persuasioÌ„ Although for the question in controuersie the fulnesse of faith wil proue the certeintie as much in a maÌ„ner as the assuraÌ„ce But that the Greeke signifieth a full and certaine persuasion I report me not only to the best Greeke Dictionaries of this time but also to Budeus who citeth Isocrates out of Trapezuntius for proofe that it is so vsed also interpreteth that of S. Paule Rom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let euery man be certaine of his owne minde But you haue a doughty argument that it is not onely ioyned with faith but also with hope knowledge and vnderstanding as though there could not be a certaine persuasion and assurance of hope knowledge and vnderstanding yea the assurance of hope dependeth vpon the assuraunce of faith and the assuraunce of faith vpon the certaine persuasion of knowledge and vnderstanding Yea your vulgar interpretor translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. v. 21. Plenissimè sciens knowing most fully may teach you that it signifieth more than fulnesse for else he should haue saide being fulfilled And better doth Beza expresse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4. than some of our English interpreters whiche say fulfil thy ministry wheras the Apostles meaning is that he should approue the credite and dignitie of his ministerie vnto other men But the Greeke fathers you say find none other interpretation of it and for proofe you cite Ignatius ep ad Smyr which although it be not authenticall yet I see no cause why we may not interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being certainly persuaded in faith loue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the assurance of faith And so is it translated in Bibliotheca sacra Margarini de la Bigne Plenè instructae in fide charitate cognoui vos absolutè perfectos in fule stabili fully instructed in faith and charitie and I haue knowen you absolutely perfect in a stedfaste faith Chrysostome and Theodoret because you vouch at large I know not what you would shew out of them In Theophylact I finde that he speaketh against all hesitation doubtfulnesse of faith but against the certaine persuasion thereof neuer a worde Ne aliquam inducas in animum tuum haesitationem neque pendeas animi dubij quiddam cogitans Bring not into thy minde any staggering neither be incertaine of thy mind thinking any doubtfull thing But for the signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil may bee a sufficient witnesse who commonly vseth it for assured and certaine persuasion â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. Euery worde and deede must be proued byâ—â—â— testimonie of the holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the full and certaine persuasion of the goâ—â—â— to the shame of the wicked Againe desin 80. what is the propertie of a faithfull man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By such assured persuasioÌ„ to be disposed c. EueÌ„ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the certaine persuasioÌ„ of godlinesse c. and so in other places And you your selfe confesse as much where you say the Greeke fathers expound it of the full assured faith c. which is enough to iustifie our traÌ„slation Now if the fathers vnderstood this full assured faith only of an historicall faith as you say not of trust and confidence in God it is an other controuersie Our translation is not false although we had a false meaning if it be answereable to the words Neither doth Chrysostome speake of an historicall faith only by certaintie whereof we haue accesse vnto God but also of coÌ„fidence which remissioÌ„ of our sinnes doth cause and that we are made coheires with Christ that we enioy so great loue neither doth he proue that the ProtestaÌ„ts only faith is not sufficient to iustisie But the Apostle sheweth saith he that not faith alone but also a vertuous life is required that a man be not guiltie to him self of malitiousnes For these holy places doe not receiue those men with certaine assuraÌ„ce which are not made such This iudgmeÌ„t of Chrysostome the Protestants do allow of better thaÌ„ the Papists for we know that a godly life is necessarie in them that beleeue to iustification without which they can haue no assurance of faith no nor faith in deede but that which is by aequiuocation called faith such saith as the Deuil and the reprobate may haue MART. 3. Yet do these termes please them exceedingly in so much that for the chosen gift of faith Sap. 3. 14. they translate THE SPECIAL gift of faith and Rom. 8. 38. â—â—ni sure that nothing can separate vs from the loue of God 〈◊〉 though the Apostle were certaine and assured not onely of h 〈…〉 wne saluation but of other mens For to this sense they doe 〈◊〉 translate here whereas in other places out of controuersie they translate the same worde as they should doe I am persuaded they are persuaded c. For who knoweth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth onely a probable persuasion They will say that I am sure and I am perswaded is al one Beeing well meant they may indeede signifie alike as the vulgare Latine interpreter doth commonly translate it but in this place of controuersie whether the Apostle were sure of his saluation or no whiche you saye he was yea without reuelation we say he was not here why woulde you translate I am sure and not as in other places I am perswaded but in fauour of your errour by insinuating the termes of sure and assurance and such like as elsewhere you neglect the termes of iuste and iustification In which your secrete things of dishonesties craftinesse as the Apostle calleth it we caÌ„not alwaies vse demonstratioÌ„s to conuince you but yet euen in these things we talke with your coÌ„science and leaue the consideration thereof to the wise reader FVLK 3. Seeing they accompt the booke of Wisdome to be of no authoritie to establish the certaintie of doctrine it is not like they coulde haue any such respecte as you malitiously surmise And yet the translation good and true For what is the choice gifte of faith but a speciall
the soule by the same instrument of faith onely which by other places may be more directly prooued and here also in some sorte is insinuated MAR. 10. This then you see is a fallacie wheÌ„ faith only is required to the helth of the body as in many such places thogh not in all there by translation to make it sounde a iustifying faith as thogh faith only were required to the helth of the soule Wheras that faith was of Christes omnipotencie onely and power which Beza confesseth may be in the diuels themselues and is farre from the faith that iustifieth If you saye the Greeke signifieth as you translate it doth so in deede but it signifieth also very commonly to bee healed corporally as by your owne translation in these places Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. v. 51. Where you translate I shal be whole They were healed Hee was healed She shal bee made whole And why do you here translate so because you know to be saued importeth rather an other thing to wit saluation of the soule and therefore when faith is ioyned withall you translate rather saued than healed though the place be meant of bodilie health onely to insinuate by all meanes your iustification by only faith FVLK 10. It is no fallacie from the health of the bodie to ascende higher to the health of the soule but that direct and plaine way by whiche Christe himselfe would be knowne to be sauiour of the worlde not of the bodie onely but of the bodie and soule togither And commonly his bodily cures were ioyned with forgiuenesse of sinnes whych are causes of al maladies and with health of their soules whose bodies were made safe As for iustification by faith only we meane none otherwise to insinuate it in this place than Christ him self doth by doing miracles in giuing health of the bodie to testifie that he is the onely authour of the saluation of mens soules CHAP. XIII Heretical translation against PENANCE and SATISFACTION Martin VPon the heresie of onely faith iustifying and sauing a man followeth the deniall of all penance and satisfaction for sinnes Which Beza so abhorreth Annot. in Mat. 3. v. 2 that he maketh protestation that he auoydeth these termes Poenitentia and Poenitentiam agere of purpose and that he will alwayes vse for them in translating the Greeke wordes resipiscentia and resipiscere Which he doth obserue perhaps but that sometimes he is worse than his promise translating most falsely and heretically for resipiscentia resipiscentes so that your English Bezites them selues are ashamed to translate after him Who otherwise followe his rule for the most part translating resipiscentia amendement of life and resipiscite amende your liues and the other English Bibles when they translate best say repentance and repent but none of them all once haue the wordes penance and doe penance Which in most places is the very true translation according to the verye circumstance of the text and vse of the Greeke word in the Greeke Church and the auncient Latine translation thereof and all the fathers reading thereof and their expositions of the same Which foure pointes I thinke not amisse briefly to proue that the Reader may see the vse and signification of these wordes which they of purpose will not expresse to auoyd the termes of penance and doing penance Fulke IF by penance you meane satisfaction for sinnes by any suffering of ours we abhorre your penance as an horrible blasphemy against the bloud of Christ. And for that cause Beza as hath bene shewed before vseth the worde resipiscentia rather than poenitentia because the Greeke word signifieth not onely a sorow for sinne but also a purpose of amendment of life We in English vse the worde repentance or amendment of life which worde of repentance you vse also sometimes when it pleaseth you or when you can not for shame vse your popish terme of doing penance The cause why we neuer vse that word penance is for that you meane not thereby that which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a certaine punishment taken vpon men for satisfaction of their sinnes vnto God which is abhominable for all Christian eares to heare which acknowledge that the bloud of Christ onely purgeth vs from all sinne But in foure pointes you will proue if you can that we should translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do penance MART. 2. First that the circumstance of the text doth giue it so to signifie we reade in S. Mathew cap. 11. v. 21. If in Tyre and Sidon had bene wrought the miracles that haue bene wrought in you they had done penance in hairecloth or sackecloth and ashes long agoe And in S. Luke cap. 10. v. 13. they had done penance fitting in sackcloth and ashes I beseech you these circumstances of sackecloth and ashes adioyned doe they signifie penance and affliction of the bodye or onely amendement of life as you would haue the word to signifie S. Basil sayth in Psal. 29. Sackcloth maketh for penance For the fathers in olde time sitting in sackcloth and ashes did penance Vnlesse you will translate S. Basil also after your fashion whome you can not any way translate but the sense must needes be penance and doing penance Againe S. Paule sayth You were made sorie to penance or to repentance say which you will and The sorowe which is according to God worketh penance or repentance vnto saluation Is not sorow and bitter mourning and affliction partes of penance Did the incestuous man whome Saint Paule excommunicated and afterward absolued him because of his exceeding sorow and teares for feare lest he might be ouerwhelmed with sorow did he I say change his mind onely or amend his life as you translate the Greeke worde and interprete repentance did he not penance also for his fault enioyned of the Apostle when Saint Iohn the Baptist sayth and Saint Paule exhorteth the like Doe fruites worthy of penance or as you translate meete for repentance Doe they not plainly signifie penitentiall workes or the workes of penance which is the very cause why Beza rather translated in those places Doe the fruites meete for them that amend their liues or giue vs some other good cause Oye Bezites why your maister doth so foâ—ly falsifie his translation FVLK 2. Such is your malicious frowardnes that you will not vnderstande resipiscentia repentance or amendement of life a sorow or griefe of mind for the life past which is testified sometimes by outward signes of sackcloth and ashes fasting and humbling of mens bodies as in the texts of Math. 11. and Luc. 10. and diuerse other is expressed But shew vs that the wearing of sackcloth and ashes is a satisfaction for the life past or any part of amends to Gods iustice or else you do but trifle and waste the time But S. Basil sayth that sackcloth maketh for penance c.
denie but the equitie of the same lawes doth still remaine although not euery one that erreth obstinately ought to bee delt with so extremely Also pag. 82. of that booke I say that all protestantes are one in God and Christ their redeemer from which vnitie dissention about ceremonies cannot separate them and yet I except such schismatikes as delight in contention The controuersie betweene Luther and vs doth not hinder vs from this vnitie although Luther and other of preposterous zeale of godlinesse do otherwise account of vs which errour is of infirmitie and not of malice The pag. 23. of the same aunswere there is another charge where I say that text Vow ye and render your vowes to the Lorde is a text that pertaineth to the old Testament meaning that it must haue the exposition according to the lawe of such thinges as God did allowe and were in mens power to perfourme For what if a man vowed to sacrifice a dogge What say wee to Iepthes rash vowe To the vowe of them that vowed to kill Paul Our censurer reporteth my wordes that this text belongeth onely to the olde Testament as though I sayde there was no vse of it in the newe Testament There is one lie by addition In the same place to the text If thou wilt bee perfect goe and sâ—ll what thou hast c. I say it is a singular triall to that one person Fâ—â— euery man is not bounde so to doe yet our censurâ—â— cauileth that so all the other wordes spoken to that young man may be restrained and made singular as whatsoeuer else was spoken to any singular person As though my reason were that therefore it was singular because it was spoken to one man As if wee had not generall lawes and rules to knowe what is enioyned to all men what to some men and what to a singular person In the next pag. 24. hee quarelleth at my exposition of the saying of S. Iames cap. 2. that a man is iustified of workes and not of faith onely Where I say workes are not denyed to iustifie before men and onely faith without workes is thought to iustifie before God Rom. 3. This he calleth a poore deuise because Saint Iames talking of faith without workes sayth it cannot saue a man Nay rather this is a poore cauill For S. Iames talketh of another kinde of faith as well as of an other kind of iustification when his saying seemeth to be contradictory to Saint Paule And that in the place in question hee meaneth iustification before men as in the other place a fayth voyde of good works it is manifest both by his owne wordes Shewe me thy faith by thy workes and also by the example of Abrahams tryall which was not to enforme God of his iustification but to giue testimony before men Pag. 25. to shewe how protestants deny all fathers he bringeth me for an example in many places First he sayth the consent of ancient fathers is alleaged attributing superioritie to Peter vpon that text Math. 16. Thou art Peter c. This he sayth I auoyde very lightly saying that diuerse of the auncient fathers were deceiued in opinion of Peters prerogatiue As for the consent of all which he would seeme to make for it is false but this is not all mine answere but that this prerogatiue appeareth not in the scriptures which was heuier than the answerers penne could beare or if he thinke it doeth let him prooue by syllogisme out of the scriptures if he can But vntill he can I will say this is a lie by detraction Secondly where I say those ancient fathers that expounde the text Iohn 5. I came in my fathers name c. of antichrist haue no grounde of their exposition I proue it by example of Theudas the Aegyptian Cocabus and other that deceiued the Iewes in their owne name yet none of them was antichrist Thirdly where he sayth Ierome with all the ecclesiasticall writers are alleaged for the interpretation of the wordes of Daniel cap. 7. which interpretation I do not admit because it hath no direction out of the scriptures hee maketh a lie by multiplication for onely Ierome with such ecclesiasticall writers out of whom he gathered his interpretation is alleaged Fourthly he slandereth me when he chargeth mee to say Austine doth wrongfully interprete the place for I allowe of Augustines sayinges to be true but I say hee speaketh it vppon a text wrongly interpreted that is falsly translated He hath placed his Tabernacle in the sunne whereas the truth is He hath made in the heauens a Tabernacle for the sunne and so doth Hierome interprete it â—oâ—i posuit tabernaculum in eis Fifthly where he sayeth that S. Ambrose Ephrem and Bede are alleaged for interpretation of certaine scriptures he sayth he noteth not what for they are alleaged for memories of the dead which I say I will not deny but they were vsed before their times and prayer for the dead also but without warrant of Gods worde or autoritie of scriptures but such as is so pitifully wrested and drawen vnto them as euery man may see the holy ghost neuer meant any such thing as they gather of them This I speake not of these three but of such as would goe about to proue prayer for the deade out of the scripture as Chrysostome who followeth in the sixt place who in deede I say alleadgeth scripture for it but hee applieth it madly and yet hee often applyeth it to the same purpose belike it was the best he had for that purpose God sayth vnto Ezechias I will defende this citie for mine owne cause and for Dauid my seruantes sake Alas good man what maner of reason is this Be it as he sayth that the memorie of Dauid being a righteous man and not rather the truth of Gods promise made to Dauid moued him to defend the citie from the enemies doth it therefore followe that prayer and almes are auayleable for the dead c. If M. Censurer thinke Chrysostome haue applyed the scripture rightly let him gather his argument into a syllogisme and we will shape him another aunswere Seuenthly I will not denie but I sayde that those fathers whom Martiall coted did rather dally in trifling allegories than soundly prooue that the crosse was prefigured in such places of scripture as they alleadge As Augustine maketh the two stickes that the widowe of Sarepta gathered a figure of the crosse Augustine and Tertullian the lifting vp of Moses handes c. in which places yet they ment the vertue of Christs death rather than the holinesse of the signe Moreouer page 33. Master Fulk is charged to abuse the simple people in saying often times prayer for the dead is an heresie because the Montanistes which were heretikes helde it Nay sir because the Montanistes are the first that inuented prayer for the dead Purgatorie seeing neither in scripture nor doctor is any mention of either of both before Montanus therefore he
1 Beza in 1. Pet. 3. 19 Caluins Institur li. 2. c. 16. Sect. 9. Hiero. in Ps. verso ex Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See his Annot. in 2. Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. an 1579. Act. 7. v. 14. Act. 2. See Vigors sermons pag. 110. 115. deiâ—ceps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. an 1562. and 1577. * See Lind. dubit pag. 19. VVhitak pag. 165. M. Hues B. of S. Asaph in VValles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus Iob 10 Hebr. 9. v. 8. Hebr. â—0 v. 20. Heb. 4. v. 16. Heb. 10. v. 19. Heb. 11. v. 40. Epitaph Nepot ca. 3. Luc. 16. See S. August in Psal. 85. v. 13. Nascendo Moriendo Epist. 99. ad Euod de Gen. ad lit li. 12. c. 33. In Psal. 85 v. 13. Loco citato Hom. quod Christus sit Deus to 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus Gen. 4â— 3. Reg. 2. In cap. 13. Osee. Aug. in Psal. 85. v. 13. The Scriptures speake of an other Hell besides that of the damned Ab inferno inferâ—ori Bib. 1579. Prouerb 15. 24. Bib. 15â—9 De manu inferi Psal. 89. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. 1579. See S. Hier. CoÌ„ meÌ„t in 13. Osee. Hierom in Osâ—â— cap. 13 Psal. 6. Bib. 1579. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum Gen. c. 49. Annot. in Act. 2. 25. 27. in 1. Cor. 15. 55. Bib. 1579. Prouer. 1. 12. 30. 15. 16. Prou 27. 20. Cap. 15. 11. Bib. 1562. 1577. Prouerb 1. 1. Pet. 5. Apoc. 9. 11. Beza before alleaged Annot. in 2. Act. v. 24. Nihil aliud Sheoliâ—â— Sheol In Gen. 37. The ProtestaÌ„tâ— in interpretatioÌ„ of Scriptures folovve the late Ievves rather than the auncient fathers and Apostolicall church Esa. 7. 1. Reg. 28. Eccl. 46. 23. Geneb lib. 3. de Trin. Prouerb 15. Iob. 26. Prou. 1â— Iob. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annot. in Act. 2â— 27. Ibid. v. 24. Infernus inferi c If they obiect vnto vs some Catholikes that translate it SepulchruÌ„ as they doe it is a fault in them also but so farre lesse thaÌ„ in the Protestants as chauÌ„ce medley is in respect of vvilfull murder * See their marginall annot Ionae 22. Bib. 1577. * â—at 12. Comment in 2. â—oâ—â— Psalm 15. In inferno Psalm 87. Mich. 2. 13. Heb. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Initiauit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. tract 48. in Ioan. Heb. 11. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the yeare 1577. Against Christs descending into Hâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—x meru Calu. Catech. Institut li. 2. c. 16. Io. 11. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno. in Luc. 2. v. 25. Flac. Illyric 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annot. in 1. Lu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Annot. in Apoc. 19. Bib. of the yere 1577. most approued Mat. 1. 19. Luc. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non enim iniustus est Deus The Scriptures most euident for iustification by workes agaynst only faith Psal. 57. Si vtique est fructus iusto vtique est Deus iudicans eos in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de gra lib. arb ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In psal 70. in Psal. 101. Ephe. 2. v. 10. Heb. 10. Luc. 18. Bib. 1577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sunt condignae ad futuram gloriam S. Chrysostom vpon this place 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hovve good vvorkes merite life euerlasting though one incomparably exceede the other * Heb. 2. â— in the nevv TestameÌ„t of the yeare 1580. Bib. 1579. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Cor. 4. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See this Greeke vvord 2. Cor. 7. thrise VVhere theÌ„ selues translate it causeth worketh v. 10. 11. Ep. 56. nu 3. Singulorum met rita Ad Quirin lib. 1. ca. 42. Ser 37. de Sanctis Praemia meritorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignos se. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Condignae ad gloriam Dignosse Merite of good vvorkes plainely proued by the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignus mercede sâ—â—a Non ero coÌ„dignuâ— prouidentiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Digni sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignos se. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidigni habebuntur Vt digni habeamini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make vvorthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or to be vvorthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. v. 12. Annot. in 3. Mat. no. Test. 1556. Idoneum dicere malui Oecum in Caten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho. de Cruce latrone Vt etiam illius dâ—gnitatis gloriam mererâ—ntur * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 18. Luc. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 16. Psal. 61. Apoc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prefat in no. Test. 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Epist. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 10. Math. 20. Luc. 10. Ambros. ad virg in exhor Annot. in Ro. c. â— v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hebr. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phor. apud Oecum in Hebr. 10. Ps. 18. 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 18. 17. Coll. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Propter aeternam retributionem sez vitae aeternae vt eam merear percipere in comment Psalm 118. v. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. 1580. Vt mori posset * See Caluine in epist. ad Philip. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. 1580. Vt liceret filios Dei fieri â— Cor. 7. 17.