a distinction of iust and righteous MART. 5 And certaine it is if there were no sinister meaning they would in no place auoide to say iust iustice iustification where both the Greeke and Latine are so woorde for word as for example 2. Tim. 48. In all their Bibles Henceforth there is laid vp for me a crowne of RIGHTEOVSNES which the Lorde the RIGHTEOVS iudge shall GIVE mee at that day And againe 2. Thess. 1. Reioyce in tribulation which is a token of the RIGHTEOVS IVDGEMENT of God that you may be counted worthie of the kingdome of God for which yee suffer For it is a RIGHTEOVS THING with God to recompence tribulation to them that trouble you and to you that are troubled rest with vs in the reuelation of our Lorde IESVS from heauen And againe Heb 6. 10. God is not VNRIGHTEOVS to forget your good woorke and labour c. These are very pregnant places to discouer their false purpose in concealing the worde iustice in all their Bibles For if they will say that iustice is not an vsuall English word in this sense and therefore they say righteousnesse yes I trow iust and vniust are vsuall and well knowen Why theÌ„ would they not say at the least in the places alleadged God the IVST iudge A token of the IVST IVDGEMENT of God It is a IVST thing with God God is not VNIVST to forget c Why is it not at the least in one of their English Bibles â—eeing so both in Greeke and Latine FVLK 5. Certaine it is that no Englishman knoweth the difference betweene iust and righteous vniust vnrighteous sauing that righteousnesse righteous are the more familiar English wordes And that we meane no fraude betweene iustice and righteousnesse to apply the one to faith the other to workes reade Rom. 10. v. 34. 5. and 6. of the Geneua translation where you shall see the righteousnesse of the law the righteousnesse of faith Reade also against this impudent lie in the same translatioÌ„ Luc. 1. Zacharie and Elizabeth were both iust Cap. 2. Simeon was iust Mathew the firste Ioseph a iust man and else where often times and without any difference in the worlde from the worde righteous Who euer heard a difference made betweene a iuste iudge and a righteous iudge this trifling is too too shameful abusing of mens patience that shall vouchsafe to reade these blotted papers MART. 6. Vnderstand gentle Reader and marke well that if S. Paules wordes were truely translated thus A crowne of IVSTICE is laid vp for me which our Lord the IVST iudge will RENDER vnto me at that day and so in the other places it would inferre that men are iustly crowned in heauen for their good workes vpon earth and that iâ— is Gods iustice so to do and that he wil do so because he is a iust iudge and because he wil shew his IVST IVDGEMENT and he wil not forget so to do because he is not vniust as the auncient fathers namely the Greeke doctors S. Chrysostom Theodorete and Oecumenius vpon these places do interprete and expound In so much that Oecumenius saith thus vpon the foresaid place to the Thessalonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See here that to suffer for Christ procureth the kingdome of heaueÌ„ according to IVST IVDGEMENT and not according to grace Which least the Aduersarie might take in the worse parte as though it were onely Gods iustice or iuste iudgement and not his fauour or grace also S. Augustine excellently declareth how it is both the one and the other to witte his grace and fauour and mercie in waking vs by his grace to liue and beleeue well and so to be worthy of heauen his iustice and iust iudgement to render and repaye for those workes whiche him selfe wrought in vs life euerlasting Which he expresseth thus How should he render or repay as a iust iudge vnlesse he had giuen it as a merciful father Where S. Augustine vrgeth the wordes of repaying as due and of being A IVST IVDGE therefore Both which the said translatours corrupt not onely saying righteous iudge for iust iudge but that he will giue a crowne whiche is of a thing not due for that which is in the Greeke He will render or repay whiche is of a thing due and deserued and hath relation to workes going before for the which the crowne is repaied He saide not saith Theophylacte vpon this place hee will giue but hee will render or repay as a certaine deâ—te For he being iust will define and limite the reward according to the labours The crowne therefore is due debte because of the iudges iustice So saith he FVLK 6. What so euer you may cauill vpon the wordes iuste and iustice you may doe the same with as great aduauntage vppon the wordes righteous and righteousnesse That God as a iust iudge rewardeâ—â— good workes of them that are iustified freely by his grace by fayth without workes with a crowne of iustice it proueth not eyther iustification by workes or the merite or worthinesse of mennes workes but all dependeth vppon the grace of God who promiseth this rewarde of his meere mercie and of the worthinesse and merites of Christe whiche is our iustice whereby wee beyng iustified before God our workes also whiche hee hath giuen vs are rewarded of his iustice yet in respecte of Christes merites and not in respecte of the worthinesse of the workes Againe God is not vnmindefull of his promise to rewarde our workes for then he should be vniuste he is iuste therefore to performe what so euer he hath promised though wee nothing deserue it Neyther hath Chrysostome or Theodorete any other meaning That you cite out of Oecumenius a late writer in comparison is blasphemous against the grace of God neyther is S. Augustine that liued 500. yeares before him a sufficient interpreter of his saying to excuse him With Augustine we say God crowneth his giftes not our merites And as he acknowledgeth Gods mercie and also his iustice in rewarding our workes so do we Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated he wil giue I confesse it had bene more proper and agreeable to the Greeke to haue saide hee will render or repaie which yet is wholy of mercie in respecte of vs or our deseruing but of iustice in respecte of his promises and of Christes merites vnto which is rendred and repayed that whiche hee deserued for vs. The crowne therefore is due debte because it is promised to vs for Christes sake not because any workes of ours are able to purchase it MART. 7. Whiche speaches beyng moste true as beyng the expresse wordes of holy Scripture yet wee know howe odiously the Aduersaries may and doe misconster them to the ignoraunt as though wee chalenged heauen by our owne workes and as though wee made God bounde to vs. Whiche wee doe not God forbidde But because he hath prepared good workes for vs as the Apostle
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
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
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
speache proceeding of the sayed Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis ponderatio non est digna continentis animae Which the Englishe Bibles thus There is no weight to be compared vnto a minde that can rule it selfe or with a continent minde FVLK 4. You can not vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it will include a comparison whether it be with a Genitiue case as in the examples you bring or with an Accusatiue as in this text of S. Paule And euen so the Englishe word worthie doth comprehende an equalitie in good or euill Wherefore the sense is all one whether you say in this text equall or worthie but that the vsuall signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worthie as no man will deny that is not past all shame MART. 5. And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a genitiue case signifie a comparison and them selues so translate it in all their Bibles should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles phrase much more be so translated I appeale to their owne consciences Againe if here in Ecclesiasticus they say not according to the Greeke wordes There is no weight worthie of a continent mind because they would by an Englishe phrase expresse the comparison is it not more than euident that when they translate the Apostle by the very same wordes Worthie of the glorie c. they know it can not and they meane it should not signifie a comparison I can not sufficiently expresse but only to the learned skilful reader their partiall and hereticall dealing Briefly I say they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to be compared with a continent mind being in Greeke word for word Not worthie of a continent minde and contrariwise they translate in S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not worthie of the glorie to come being in the Greeke Not to be compared to the glorie to come according to the verie like Latine phrase by dignus Eccl. 6. Amico fideli nulla est comparatio non est DIGNA ponderatio auri argenti CONTRA BONITATEM FIDEI that is according to their owne translation A faithfull friende hath no peere weight of golde and siluer is not to be compared to the goodnesse of his faith FVLK 5. If the Englishe word worthy did not signifie a cōparison as wel as the Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were somwhat that you say but seeing one signifieth as much as the other there is no more sauour in your disputatiō than in an egge without salt When we say there is no weight of gold to be cōpared to a continent minde it is all one as if we said worthy of a continent minde for we meant to be compared in goodnes price excellency c. And therefore you speake out of measure falsely impudentlye when you say we meane not that the worde worthie in this text of S. Paule should signifie a comparison for it is not possible that it shoulde signifie otherwise Doth not the Geneua note in the margent say or of like valure If you be so blinde that you can not see a comparison in the worde worthie at the least shore vp your eyes and beholde it in those wordes of like or equall value For all comparison is either in quantitie or qualitie And where you say that you can not expresse your conceite but onely to the learned there is none so meanely learned but they may well laugh at your foolish and vnlearned trifling MART. 6. Nowe if they will say though their translation of Sainct Paules words be not so exact and commodious yet the sense and meaning is all one for if these present afflictions be not equall or comparable to the glorie to come then neither are they worthie of it nor can deserue or merite it let the Christian Reader marke the difference First their Beza and Caluine telleth them that the Apostle speaketh of the one and not of the other Secondly the passions and afflictions that Christ our Sauiour suffered all his life were not comparable to the eternall glorie which he obtained thereby yet did he thereby deserue and merite eternall glorie not only for him selfe but for all the worlde yea by the least affliction he suffered did he deserue all this Vnlesse you will deny also that he merited and deserued his glorie which your opinion a man might verie well gather by some of your false translations but that you would thinke vs too suspicious which perhappes we wil examine hereafter Thirdly the present pleasure of aduoutrie during a mans life is not comparable to the eternall tormentes of hell fire and yet it doth merite and deserue the same Fourthly the Apostle by making an incomparable difference of the glorie to come with the afflictions of this time doth as Sainct Chrysostom sayth exhort them the more vehemently and moue them to sustaine all things the more willingly but if he sayd as they trāslate The afflictions are not worthie of heauen you are neuer the nearer heauen for them onely beleeue this had not bene to exhorte them but to discourage them Fiftly the Apostle when he will else where encourage them to suffer sayeth plainely Our tribulation which presently is for a moment and light WORKETH aboue measure exceedingly an eternall weight of glorie in vs. FVLK 6. We say our translation both in word and sense is the same in Englishe that S. Paule did write in Greeke As for the argument against merite or desert which doeth followe thereof we affirme that it is as necessarily gathered of the wordes equall or comparable or correspondent as of the word worthie But to ouerthrow this argument you haue fiue reasons The first is of the authoritie of Beza and Caluine which you say telleth vs that the Apostle speaketh of the one and not of the other To this I aunswere that they both affirme the consequence against merits out of this text although it be not the Apostles direct purpose to abase the merite of workes by comparison of the excellencie of the glorie To your seconde argument I aunswere that though the afflictions that Christ our Sauiour suffered were not comparable in respect of the length of time with the eternall glorie that he obtayned thereby yet in respecte of the excellencie of his person and the perfection of his obedience they were comparable and of equall value tó deserue eternall glorie according to the iustice of God by which one mans disobedience was sufficient to eternall condemnation Rom. 5. What the least of his afflictions separated from all the rest was in valure I haue not learned out of the Scripture onely I thinke he suffered nothing superfluously nor lesse than was needefull to aunswer the iustice of God Your other fonde surmises I omitte vntill you expresse them To your third argument I saye that one acte of adulterie is worthy of damnation and deserueth eternall torment not by comparison of the short pleasure
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.
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
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
we be in deede most foule sinners and all our iustice be as the Prophete saith as a menstruous cloth yet in Christe he washeth and cleanseth vs from our sinnes and reputing his iustice as ours he maketh vs truly iuste before him not hauing our owne iustice whiche is of the lawe but the iustice which is by faith of Iesus Christe the iustice which is of God through faith Where you charge vs to affirme that our iustice being none at all in vs yet is allowed and accepted before hym for iustice and righteousnesse it is no assertion of ours but a dogged slaunder of your owne MART. 7. Againe to this purpose they make S. Paul saie that God hath made vs accepted or freely accepted in his beloued sonne as they make the Angel in S. Luke say to our Lady Haile freely beloued to take away all grace inherent and resident in the B. Virgin or in vs whereas the Apostles worde signifieth that wee are truely made gratious or gratefull and acceptable that is to say that our soule is inwardly endued and beautified with grace and the vertues proceeding thereof and consequently is holy in deede before the sight of God and not only so accepted or reputed as they imagine If they know not the true signification of the Greeke worde and if their heresie will suffer them to learne it let them heare S. Chrysostome not only a famous Greeke Doctor but an excellent interpreter of all S. Paules epistles who in this place putteth such force and significancie in the Greeke worde that he saith thus by an allusion and distinction of wordes He said not WHICH HE FREELY GAVE VS but WHEREIN HE MADE VS GRATEFVL that is not onely delyuered vs from sinne but also made vs beloued and amiable made our soule beautiful grateful such as the Angels and Archangels are desirous to see and such as himselfe is in loue withal according to that in the Psalme THE KING SHALL DESIRE or BE IN LOVE WITH THY BEAVTIE So S. Chrysostome and after him Theophylacte who with many moe wordes and similitudes explicate this Greeke worde and this making of the soule gratious and beautifull inwardly truely and inherently FVLK 7. Wee make S. Paule saye no otherwise than hee saith in deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath made vs accepted or he hath freely accepted vs in his beloued son And so we truely say the blessed Virgin Mary was freely accepted or freely beloued But this taketh not away the gratious gifts of God which the blessed Virgin in most plentifull maner was and we in some measure are indued by his grace and fauor which also God loueth in vs because they be his giftes and because he loueth vs freely in his beloued sonne whom alwaies you forget when you speake of iustice or acceptation before God For that being sanctified by his spirite we are holie indeed thoughe not perfectly as sanctification is begunne and not consummate in this life for if it were we should be voyd of sinne death we doe thankfully acknowledge yet those vertues wherewith our soule is inwardly indued and beautified are not the cause that iustifieth vs or maketh vs acceptable in Gods sight but onely his mercie in Iesus Christ for whose sake also he accepteth this vnperfect holines and righteousnes which is in vs by his grace and gift rewarding the same for his sake also with euerlasting glorie And nothing else doth Chrysostome say or meane in the place by you cited about whom you make so many wordes that you might be thought by giuing him his due praise to haue him as it were bound to you to maintaine your vnrighteous cause But Chrysostome careth not for your commendation and that which he sayth maketh nothing for iustice inherent by which we shoulde be iustified for he sayth not so much as that our soule is made amiable and beautiful by vertues and good qualities infused by his grace much lesse that for such qualities inherent in vs GOD shoulde iustifie vs but hee haeth made vs acceptable in Christe amiable and beautiful and louely to the Angels some effect of which grace also appeareth in our life and conuersation to the praise of God and good example of men MART. 8. And I would gladly knowe of the aduersaries if the like Greeke wordes be not of that forme and nature to signifie so much as to make worthy to make meete whether he whome God maketh worthy or meete or gratefull iust and holy be not so in very deede but by acceptation onely if not in deede then God maketh him no better than he was before but only accepteth him for better if he be so in deede then the Apostles word signifieth not to make accepted but to make such an one as being by Gods grace sanctified and iustified is worthy to be accepied for such puritie vertue and iustice as is in him FVLK 8. I haue told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to make worthye but to account worthye for many a man may desire vsing this verbe to be accoūted worthy of him which can not make him worthy but in his owne iudgement and account But where you demaund further whether he whome God maketh meete worthy gratefull iust holy be not so in deede but by acceptation onely I aunswer those whome he accepteth for worthy meete iust holy gratefull are so in deede but then it is further to be knowen whether they be such in them selues or in Christ. We say they are not such in them selues but in Christ. Then are they made nothing better say you in them selues Yes verily as soone as they are accepted to be Gods children and the iustice of Christ is imputed to thē through faith they receiue the spirite of adoption which reneweth them in the inwarde man and beginneth in them holines and iustice puritie vertue but because all these qualities are vnperfect they are not worthy in Gods iustice to be accepted for them but the cause of their acceptation is still the mercie of God in Christ in whome both they and their vnperfecte good qualities are accepted to reward MART. 9. Againe for this purpose Dan. 6. 22. they will not translate according to Chaldee Greeke and Latine Iustice was founde in me but they alter it thus My iustice was found out and other of them My vnguiltinesse was found out to draw it from inherent iustice which was in Daniel FVLK 9. I can but wonder at your impudence and malice which saye so confidently that for this purpose they translated thus Would any man by the iustice or innocencie that was in Daniel or in any iust man feare lest any thing should be detracted from the iustice of Christ whereby Daniel and all iust men are iustified in Gods sight Well let that purpose rest in Gods iudgement as Daniels iustice did when he was shamefully slaundered But what is the fault of the translation According to the Chaldee Greeke and Latine
farre more than walking humbly and which is wholy suppressed by so translating See the Psalme 34. v. 14. Ps. 37. v. 7. Ps. 41. v. 10. Where the Prophet vseth many wordes and speeches to expresse sorowfull penance and for that which in Latine is alwayes contristatus in Greeke a word more significant in Hebrew it is the same kind of worde that they translate humbly Whereas in deede this word hath no signification of humilitie properly no not of that humilitie I meane which is rather to be called humiliation or affliction as the Greeke wordes implye But it signifieth properly the very maner countenance gesture habite of a pensiue or sorlorne man if they will say that they so translate it in other places the more is their fault that knowing the nature of the worde they wil notwithstanding suppresse the force and signification thereof in any one place and so translate it that the reader must needes take it in an other sense and can not possibly conceiue that which the worde importeth for to walke humbly soundeth in all English eares the vertue of humilitie whyche thys worde doth neuer signifie and not humilitie or humiliation by affliction which it may signifie though secondarily and by deduction onely FVLK 17. What a many of vaine words are here spent to make a vaine cauil seeme to be of some value what the etymologie of the Hebrewe word is the translatours knewe beefore you were borne But what the worde signifieth heere Pagnine is sufficient to teache bothe you and them who thus interpreateth it in obscuro id est obscurè id est humiliter In the darke that is darkly that is humbly Your vulgare Latine translatour calleth it tristes whiche is as farre from your pretended penaunce as humilitie The Septuaginta translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whyche signifieth seruile or seruauntes Benedict Arias expoundeth it supplices humble And to put al out of quarrelling the Antithesis or opposition of the proud and arrogant in the next verse following proueth that in this verse they speake of humilitie whych is contrarie to pride and not of the tokens of repentaunce which are mourning apparell and such like MART. 18. Againe what is it else but against penance and satisfaction that they deface these vsual and known words of Daniel to the king Redime eleemosynis peccata tua Redeeme thy sinnes with almes altering and translating it thus Breake off thy sinnes by righteousnesse Firste the Greeke is against them whiche is worde for worde according to the vulgare and common reading Secondly the Chaldee worde whiche they translate Breake off by Munsters owne iudgement in lexico Chald. signifieth rather and more principally to redeeme Thirdely the other worde whiche they translate righteousnesse in the Scriptures signifieth also eleemosynam as the Greke interpreaters translate it Dent. 6. 24 it is most plaine in S. Mathew where our Sauiour saith Mat. 6. v. 1. Beware you do not your iustice before men Which is in other Greke copies your almes And S. Augustine prooueth it by the very text For saith he as though a maÌ„ might aske what iustice he addeth WHEN THOVDOST AN ALMES DEEDS He signified therefore that almes are the works of iustice And in the Psalme they are made one He distributed he gaue to the poore his iustice remayneth for euer and euer Which Beza translateth his beneficence or liberalitie remaineth c. Againe S. Hierome a sufficient Doctour to tel the signification of the Hebrue or Chaldee words both translateth iâ—so and expoundeth it so in his coÌ„mentarie Moreouer the wordes that immediatly folow in Daniel interprete it so vnto vs And thy iniquities with mercies to the pore Lastly Beza himself saith that by the name of iustice with the Hebrues is also signified beneficence or beneficialnes to the pore yea and that in this place of Daniel it is specially taken for almes So that wee see there is no impediment neither in the Chaldee nor Greeke why they might not haue saide as the Church of God alwayes hath saide Redeeme thy sinnes with almes and thy iniquities with mercies to the poore but their heresie wil not suffer them to speake after the Catholike maner that almes mercifull deeds are a redemption ransome and satisfaction for sinnes FVLK 18. Againste popishe penaunce and satisfaction there is no doubte but the translatours were vehemently affected yet in this translation they haue vsed no preiudice againste repentaunce and the true fruites thereof but rather more straightly haue vrged the same For firste whereas in the vulgare Latine texte there is no worde of repenting from sinnes or forsaking of sinnes our translatour vsing the terme of breaking off his sinnes signifieth that all almes and other apparant good deedes without repentaunce and breaking off the cause of the former sinfull lyfe are in vaine and vnprofitable Secondly where the vulgare translatour vseth the worde of redeeming or buying out whiche mighte bring the King into vaine securitie to thinke he might satisfie for his sinnes without repentance by giuing of almes whiche is a small penaunce for a King our translatours tell him that he must break off his sinnes before any thing that he doth be acceptable to God Thirdly whereas the vulgare interpretour requireth of him nothing but almes and mercie to the poore whiche was a verie easie thing for him to performe our translators enioine him righteousnesse which comprehendeth all vertues and is a thousande folde harder penaunce for suche a mightie monarch than giuing of almes and that to poore folks which he shoulde neuer feele Fourthly the wordes are plaine for our translation for pherak the Chaldee verb signifieth as properly and as principally to dissolue or breake off as to deliuer or redeeme Neither is Munsters iudgement otherwise although hee giue the other signification firste whyche is a miserable argument to proue that it signifieth rather and more principallye to redeme But if any signification were more principall than other it were more reason to saye that pherak signifieth rather more principally to breake or dissolue because the word signifieth so in the Hebrewe tongue from whence the Chaldee is deriued And indeede delyuering is a kinde of dissoluing or breaking from him to whome hee was beefore addicte or bounde So that the verbe helpeth you nothing but rather maketh more against you The other worde although verye seldome by synecdoche it be taken for almes yet euerie boy almoste in Cambridge knoweth that it signifieth properly and principally vniuersall iustice or all righteousnesse therefore the Chaldee texte is plaine for our translation and enforced for yours of almes Being agaynste all reason that the Prophete shoulde exhorte the Kyng to gyuing almes before hee hadde exhorted hym to repentaunce and forsakyng of hys sinnes Beside that it is contrarie to the whole scope of the scriptures to teache any other satisfaction or redemption from sinne than the death and passion
faith imputed to hir for righteousnes without workes or iustice as you wil haue it called we doubt no more of hir than of Abraham But that shee was also sanctified with moste excellent graces and indued in hir soule with al christian vertues Beza and all that esteeme Beza in the word wil confesse as muche as is conuenient for hir honour so nothing bee derogated from the honour of God That which Athanasius saith we do likewise admit and that which Hierome writeth also But this is all the controuersie whether the Virgine Marie were freely accepted and beloued of God so by his spirite indued with gratious vertues or whether for her vertues which she had of her selfe she were worthie to be beloued of God and deserued that honour whereof she was vouchsafed to become the mother of God Athanasius saith expresly that all those graces and giftes were freely giuen her by the obumbration or ouershadowing of the holy Ghost which the Angel promised should come vpon her MART. 7. Now let the English Bezites come with their new terme freely beloued and controll these and all other auncient fathers both Greeke and Latine and teach them a new signification of the Greeke worde which the◠knew not before Let Iohn Keltridge one of their great Preachers in London come and tell vs that the Septuaginta and the beste trāslatiōs in Greeke haue no such words as we vse in the Aue Marie but that the word which the Septuaginta vse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who euer heard such a iest that the preacher of the worde of God in London so he is called in the title of his booke and preacher before the Iesuites and Seminaries in the tower which is next degree to the disputers there whose sermons be solemnely printed dedicated to one of the Queenes Councell who seemeth to be such a Grecian that he confuteth the vulgar Latin translation by the significatiō of the Greeke word and in other places of his booke alleageth the Greeke texte that this man for all this referreth vs to the Septuaginta either as authors of S. Lukes Gospel which is too ridiculous or as trāslators thereof as though S. Luke had written in Hebrue yea as though the whole newe Testament had bene written in Hebrue for so no doubt he presupposed and that the Septuaginta had translated it into Greeke as they did the old who were dead three hundred yeares before S. Lukes Gospell and the new Testament was written FVLK 7. Concerning Iohn Keltridge agaynst whose ignorance and arrogancie you insult I can say nothing because I haue not seene his booke But knowing how impudently you slaunder me M. Whitaker Beza and euery man almost wyth whome you haue any dealing I maye wel suspecte your fidelitie in this case and thinke the matter is not so hard against Iohn Keltridge as you make it seeme to be If he haue ouershot himself as you say he is the more vnwise if you slaunder him as you do others you are moste of al too blame MART. 8. Al this is such a pitiful iest as were incredible if his printed booke didde not giue testimonie Pitiful I say because the simple people count such their preachers iolly fellows and great Clearks because they can talke of the Greeke and of the Hebrewe texte as this man doth also concerning the Hebrue letter Tau whether it had in olde time the forme of a Crosse or no euen as wisely and as skilfully as he did of the Septuaginta and the Greeke worde in S Lukes Gospel Whose incredible follie and ignorance in the tongues perhaps I would neuer haue mentioned because I thinke the reste are sorie and ashamed of him but that he boasteth of that whereof he hath no skill and that the people may take him for a very paterne and example of many other like boasters and braggers among them and that when they heare one talke lustily of the Hebrewe and Greeke and cite the text in the said tongues they may alwaies remember Iohn Keltridge their Preacher and say to themselues what if this fellow also be like Iohn Keltridge FVLK 8. Reseruing Iohn Keltridge to the trial defence of himselfe I say you haue shewed your selfe as ridiculous in this booke diuerse times and so haue many that beare a greater countenance among you tentimes than Iohn Keltridge doth among vs how so euer it pleaseth you to make him the next degree to the disputers But if Iohn Keltridge haue shewed him selfe to be a vaine boaster of that knowledge whereof perhaps he is ignorant what reason is it that other learned men which know the tongues in deede should be drawne into suspition of ignorance for his follie But that you delight by al meanes to discredite their learning and good giftes of God in them to whom if you were comparable your selfe yet it were not tollerable that you should seeke their reproche before their vnskilfulnesse may plainely be reproued MART. 9. But to proceede these great Grecians and Hebricians that controll all antiquitie and the approued auncient Latine translation by scanning the Greeke and Hebrue wordes that thinke it a great corruption Gen. 3. to reade Ipsa conteret caput tuum she shall bruise thy head because it pertaineth to our Ladies honour calling it a corruption of the Popish Church whereas S. Ambrose S. Augustine S. Gregorie S. Bernard and the rest reade so as being the common receiued texte in their time though there hath bene also alwaies the other reading euen in the vulgar Latine translation and therefore it is not any late reformation of these new correctors as though the Hebrue and Greeke texte before had bene vnknowen these controllers I say of the Latine texte by the Hebrue against our Ladies honour are in an other place content to dissemble the Hebrue worde and that also for small deuotion to the B. Virgin namely Hierom 7. and 44. Where the Prophet inueigheth against them that offer sacrifice to the Queene of heauen this they thinke is very well because it may sounde in the peoples eares against the vse of the Catholike Churche which calleth our Lady Queene of heauen But they know very well that the Hebrue worde doth not signifie Queene in any other place of the Scripture and that the Rabbines and later Hebricians whom they gladly folow deduce it otherwise to signifie rather the whole corps and frame of heauen consisting of all the beautiful starres and planets and the Septuaginta call it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queene but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of heauen c. 7. Hierem and S. Hierom not onely reginā but rather militiam coeli and when he nameth it reginam Queene he saith we must vnderstand it of the moone to which and to the other starres they did sacrifice commit idolatrie But the Protestants against their custome of scanning the Hebrue and the Greeke translate here Queene of heauen for