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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	believe_v	faith_n	impute_v	4,506	5	10.0193	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07100	A discouerie of the manifold corruptions of the Holy Scriptures by the heretikes of our daies specially the English sectaries, and of their foule dealing herein, by partial & false translations to the aduantage of their heresies, in their English Bibles vsed and authorised since the time of schisme. By Gregory Martin one of the readers of diuinitie in the English College of Rhemes.	Martin, Gregory, d. 1582.	1582 (1582)	STC 17503; ESTC S112358	197,731	362

commaundements To this purpose they translate Io. 5 3 thus Mā dara eius grauia non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His commaundements are not heauie for in saying they are not heauie it would folovv they might be kept obserued but in saying they are not greuous that may be true were they neuer so heauie or impossible through patience As vvhen a man can not doe as he vvould yet it greeueth him not being patient and vvise because he is content to doe as he can and is able Therfore doe they choose to translate that the commaundements are not greuous vvhere the Apostle saith rather they are not heauie much more agreably to our Sauiours vvordes My burden is light and to the wordes of God by Moyses Deu. 30. This commaundement vvhich I commaund thee this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not aboue thee that is beyond thy reache but the vvord is very neere thee in thy mouth and in thy hart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maiest doe it and to the cōmon signification of the Greeke vvord vvhich is heauie Beza vvould say somevvhat in his commentarie hovv the commaundements are heauie or light but his conclusion is against free vvill and that there can be no perfection in this life inueighing against them that would proue it out of this place vvhich is as much to say but he is ashamed to speake plainely that vve can not keepe the cōmaundements vvhich the holy Doctors haue long since condemned abhorred as most absurd that God should commaūd that vnder paine of dānation which is impossible to be done 15 Thus hauing taken avvay free vvil to doe good and possibilitie to keepe the cōmaundements and al merite or valure and efficacie of good vvorkes their next conclusion is that vve haue no true iustice or righteousnes in vs but an imputatiue iustice that is Christs iustice imputed to vs be vve neuer so foule and filthie in our soules so that vve beleeue only and by faith apprehend Christs iustice For this purpose they corrupt the Scriptures in their English bibles thus CHAP XI Heretical translation for IMPVTATIVE IVSTICE against true inherent iustice 1 ONE place might suffise in steede of many vvhere Beza doth protest that his adding or alteration of the text is specially against the execrable errour of inherent iustice Annot. in Rom. 5 18. vvhich he saith is to be auoided as nothing more His false translation thus our English Bezites and Caluinists folovv in their Bibles Likevvise then as by the offense of one Rom. 5. the fault came on al men to condemnation so by the iustifying of one the benefite abounded tovvard al men to the iustification of life Vvhere there are added to the text of the Apostle sixe vvordes and the same so vvilfully and voluntarily that by the three first they make the Apostle say sinne came on al men by Adam and they vvere made sinners in deede by the three later they make him say not that iustice or righteousnes came likevvise on al men by Christ to make them iust in deede but that the benefite of Christs iustice abounded tovvards them as being imputed forsooth vnto them Vvhereas if they Would needes adde to the text vvhich yet is intolerable so much and in so doubtful a case they should at the least haue made the case equal as the Apostle him self teacheth them to doe in the very next sentence saying thus For as by one mans disobedience many vvere made sinners so by the obedience of one shal many also be made righteous so they translate rather then be made iust For they are the lothest men in the vvorld to say that vve are made iust for feare of iustice inherent in vs though the Scripture be neuer so plaine as here vve see the Apostle maketh the case like that vve are made iust by Christ as vve vvere made sinners by Adam 2 And it is a vvorld to see hovv Beza shifteth from one significatiō of the vvord iustified or made iust to an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absoluitur Sometime to be iustified is to be pronoūced quitte from al sinne or declared iust before Gods iudgement seate so he trāslateth it in the text Act. 13. v. 39. and as though his guilty conscience vvere afraid of a blovv he saith he fleeth not the terme of iustifying or iustification because he vseth it in other places He doth so in deede but then his commentarie supplieth the turne as Ro. 2. v. 13. Not the hearers of the Lavv are RIGHTEOVS before God so they delight to trāslate rather then IVST before God but the doers of the Lavv shal be IVS TIFIED Iusti pronūctabuntur that is saith Beza shal be pronounced iust The Apostle must needes say by the coherence and consequence of his vvordes not the hearers are iust but the doers shal be iust or iustified Beza vvil in no case haue it so but either in text or commentarie make the Apostle say as him self imagineth Annot. Ro. 3. v. 20. Yet in an other place he protesteth very solemnely that to be iustified is not to be pronounced or accounted iust but rather to be iust in deede and that he proueth out of S. Paul Ro. 5. v. 19. vvho maketh it al one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified to be made iust and againe by this reason that it should be manifestly repugnant to Gods iustice to account him for iust that is not iust and therfore that mā in deede is made iust Thus Beza Vvould you not thinke he vvere come to be of our opinion but he reuolteth againe interpreteth al these goodly vvordes in his old sense non quasi nobis indatur qualitas saying Not that any qualitie is invvardly giuen vnto vs of vvhich vve are named iust but because the iustice of Christ is imputed to vs by faith freely By faith then at the least vve are truely iustified Annot. in Ro. 4. v. 2. Not so neither but faith saith he is an instrument vvherevvith vve apprehēd Christ our iustice So that vve haue no more iustice in vs then vve haue glorie for glorie also vve apprehend by faith 3 For this purpose both he and the English Bibles translate thus Pro iustitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham beleeued God and it vvas reputed to him FOR IVSTICE Ro. 4. v. 3. 9. Vvhere he interpreteth for iustice to be nothing els but Vice loco in the steede place of iustice so also taking avvay true inherent iustice euen from Abraham him self But to admit their translation vvhich notvvithstanding in their sense is most false must it needes signifie not true inherent iustice because the Scripture saith it vvas reputed for iustice Doe such speaches import that it is not so in deede but is onely reputed so Then if vve say This shal be reputed to thee for sinne for a great benefite

they could not say ordinances of Saincts and they vvould not say iustificatiōs of saincts knovving very vvel by Bezaes ovvne cōmentarie that this vvord includeth the good vvorkes of saincts vvhich vvorkes if they should in translating call their iustifications it vvould goe sore against iustification by only faith Therfore doe they trāslate in steede thereof ordinances statutes vvhere they can vvhich are termes furthest of from iustification and vvhere they can not there they say righteousnes making it also the plural number vvhereas the more proper Greeke vvord for righteousnes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6 22. vvhich there some of thē translate vngiltinesse because they vvil not translate exactly if you vvould hire them 4 And therfore as for iustice and iustifications they say righteousnes Bib. of the yere 1577. most approued Mat. 1 19. Luc. 1 6. so for iust they translate righteous and by this meanes Ioseph vvas a righteous man rather then a iust man and Zacharie Elisabeth vvere both righteous before God rather then iust because vvhen a man is called iust it soundeth that he is so in deede and not by imputation only as a vvise man is vnderstood to be vvise in deede and not only so imputed Therfore do they more gladly and more often say righteous men rather then iust men and vvhen they do say iust men as sometime they doe lest they might seeme vvilful inexcusably there they vnderstand iust by imputation and not in deede as is to be seen in Bezaes Annotatiōs vpon the Epistle to the Romanes Note also that they put the vvord iust vvhen faith is ioyned vvithal as Ro. 1. The iust shal liue by faith to signifie that iustification is by faith But if vvorkes be ioyned vvithal and keeping the commaundemēts as in the place alleaged Luc. 1. ther they say righteous to suppresse iustification by vvorkes 5 And certaine it is if there vvere no sinister meaning they vvould in no place auoid to say iust iustice iustification where both the Greeke and Latin are so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvord for vvord as for example 2 Tim. 4 8. In al their bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Henceforth there is laid vp for me a crovvne of RIGHTEOVSNES vvhich the Lord the RIGHTEOVS iudge shal GIVE me at that day And againe 2 Thess 1. Reioyce in tribulations vvhich is a token of the RIGHTEOVS IVDGEMENT of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be counted vvorthie of the kingdom of God for vvhich ye saffer For it is a RIGHTEOVS THING vvith God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompense tribulation to them that trouble you and to you that are troubled rest vvith vs in the reuelation of the Lord IESVS from heauen And againe Hebr. 6 10. God is not VNRIGHTEOVS to forget your good vvorke and labour c. non enim iniustus est Deus These are very pregnant places to discouer their false purpose in concealing the vvord iustice in al their bibles For if they vvil say that iustice is not an vsual English vvord in this sense and therfore they say righteousnes yet I trovv iust and vniust are vsual and vvel knovven Vvhy then vvould they not say at the least in the places alleaged God the IVST iudge A token of the IVST IVDGEMENT of God It is a IVST thing vvith God God is not VNIVST to forget c Vvhy is it not at the least in one of their English Bibles being so both in Greeke and Latin 6 Vnderstand gentle Reader and marke vvel The scriptures most euident for iustification by vvorkes against only faith that if S. Paules vvordes vvere truely translated thus A crovvne of IVSTICE is laid vp for me vvhich our Lord the IVST iudge vvil RENDER vnto me at that day and so in the other places it vvould inferre that men are iustly crowned in heauen for their good workes vpon earth and that it is Gods iustice so to doe that he vvil do so because he is a iustiudge because he vvil shevv his IVST IVDGEMENT and he vvil not forget so to doe because he is not vniust as the auncient fathers namely the Greeke doctors S. Chrysostom Psal 57. Si vtique est fructus iusto vtique est Deus iudicans eos in terra Theodorete Oecumenius vpon these places do interpret 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 kingdom of heauen according to IVST IVDGEMENT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not according to grace Vvhich lest the Aduersarie might take in the vvorse part as though it vvere only Gods iustice or iust iudgement and not his fauour or grace also S. Augustine excellently declareth hovvv it is both the one and the other to vvit his grace and fauour and mercie in making vs by his grace to liue and beleeue vvel and so to be vvorthy of heauen his iustice and iust iudgement to render and repay for those vvorkes vvhich him self vvrought in vs life euerlasting Vvhich he expresseth thus Aug. de gra lib. arb ca. 6. Hovv should he render or repay as a iust iudge vnles he had giuen it as a merciful father Vvhere S. Augustine vrgeth the vvordes of repaying as due and of being A IVST IVDGE therfore both vvhich the said translatours corrupt not only saying righteous iudge for iust iudge but that he vvil giue a crovvne vvhich is of a thing not due for that vvhich is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vvil render or repay vvhich is of a thing due and deserued hath relation to vvorkes going before for the vvhich the crovvne is repaied He said not saith Theophylacte vpon this place he vvil giue but he vvil render or repay as a certaine dette for he being iust vvil define limite the revvard according to the labours the crovvne therfore is due dette because of the iudges iustice So saith he 7 Vvhich speaches being most true as being the expresse vvordes of holy Scripture yet vve knovv hovv odiously the Aduersaries may doe misconster them to the ignorant as though vve chalenged heauen by our ovvne vvorkes and as though vve made God bound to vs. Vvhich vve do not God forbid but because he hath prepared good vvorkes for vs as the Apostle saith to vvalke in them Eph. 2 v. 10. and doth by his grace cause vs to doe them and hath promised life euerlasting for them and telleth vs in al his holy Scriptures that to doe them is the vvay to heauen therfore not presuming vpon our ovvne vvorkes as our ovvne or as of our selues but vpon the good vvorkes vvrought through Gods grace by vs his seely instruments vve haue great confidence as the Apostle speaketh and are assured that these vvorkes proceding of his grace Hebr. 10. be so