A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.

CHAP. IX.

Hereticall translation against MERITES, or ME∣RITORIOVS WORKES, and the RE∣VVARDE for the same.

Martin.

WHen they translate (Rom. 8. 18.) thus, I* 1.1 am certainly perswaded, that the affli∣ctions 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* 1.2 vpon their first wordes, I am certainely perswaded, which is* 1.3 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 af∣firme 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* 1.4 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, cor∣respondent, or comparable to the glorie to come. be∣cause the afflictions are short, the glorie is eternall: the affli∣ctions small and few, in comparison, the glorie great and aboun∣dant aboue measure.

Fulke.

ALthough an inuincible argument a∣gainst* 1.5 merites, and desert of good workes, may be drawen out of this text, yet the meaning of the transla∣tors is to shewe, no more, than the Apostle saith, that the heauenly glo∣rie is incomparably greater, than all the tribulations of this life. And this the Apostle speaketh, not doubtīgly, as our english word (I suppose) doth signifie, when a man may be deceaued in his supposel, but he auoucheth it cōstantly, as a thing, which being wel considered, with the reasons thereof, he concludeth of it with certaintie. And so doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si∣gnifie in this place, and in diuerse other, by the iudge∣ment of better Grecians, than Gregorie Martin will be these seuen yeares, as Rom. 3. 28. where the Apostle ha∣uing discussed the controuersie of iustification by faith, or workes, concludeth, as of a certaintie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, euen as your vulgar Latine doth, calling it in the same sense condignae, which you in your owne translation dare not render, equall, correspon∣dent, 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 there∣fore 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 s••eth no other translation, and thinketh it is the Apostles very wordes. But Beza himselfe ••elleth them the contrary, translating thus: Statuo minimè esse paria quae praesenti tempore perpetimur, futurae gloriae nobis reuelandae, that is, I am of this opinion, that the thinges which we suffer in this present time, are not equall to the glorie that shall be reuealed to vs. And in his commentarie, thus, S. Paules discourse and matter handled in this place, declare, that he speaketh not of the valure or price of the afflictions which we suffer for Christ, but rather by com∣paring their qualitie, and quantitie, with life euerlasting, he gathereth that we shall be infinitely more happye with Christ, than we are miserable here. Therefore did he vse the ▪ Greeke worde rightly, and properly, which* 1.6 the Grammarians saye is spoken of such thinges, as be∣ing poysed or weighed, are found of one weight. Thus farre Beza.

FVLK. 2. We contend not, as it seemeth at this time, about the meaning of the place, but about the true translation of the words. If you can proue therefore, that the Greeke worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth not signifie worthy, or that this English word worthie, can not expresse the meaning of the Apostle in this text, your accusation is iust, but

if you can proue neither of both, you multiply words, as your maner is, without matter, to no purpose, but to weary the Reader. And wisely you translate▪ Bezaes Latine word Statuo, I am of opinion, which signifieth more truly, I determine, or as our translation hath, I am certainely perswaded, and not, I am of an opinion, wher∣of there is no certaine knowledge, for an opinion may be false, and is of vncertainties.

MART. 3. If then a comparison onely be signified, why doe they not so translate it in English, that it may be taken for a comparison in our English phrase? For they know very well that if a man shoulde saye in English, according as they translate, Good workes are not worthy of heauen, this man is not wor∣thy of my fauour, he is not worthy of such a liuing, of so great praises: euery English man vnderstandeth it thus, that they deserue not heauen, and that such a man deserueth not this or that. Euen so must the Reader needes take it in this place, & they must needes haue intended that he should so take it. For* 1.7 though the Greeke phrase may signifie a comparison, being so* 1.8 vttered, yet not the English. And if it might, yet obscurely, and ambiguously: and if it might, yet here they doe falsly translate so, because here the Greeke phrase is otherwise, and therefore should otherwise be englished▪ For it is not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, as they translate, worthy of the glorie: but, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which can not be so translated. For if it might, then these Greeke phrases were alone, and might be vsed indifferently. And then I must desire them to turne me this into Greeke, He is not worthy of thankes. And if they turne it by the Apo∣stles phrase in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to all Grecians they shall be ridiculous. And yet this is as well turned out of English into Greeke, as they haue turned the other out of Greeke into English.

FVLK. 3. Verily I can not see, nor any wise man else, I thinke, what this English worde, worthines, doth signifie, but a comparison of equalitie in price, valour, goodnes, excellencie, or such like. And euen in those En∣glish phrases, that you bring for example: Good works

are not worthie of heauen, the meaning is. There is not an equalitie of excellencie in good workes and heauen: or good workes compared to heauen, are not equall in valure. And euen so: this man is not worthie of my fa∣uour. The goodnesse of this man, is not so great, as the goodnesse of my fauour. And so of the rest. And where you say, euerie English man vnderstandeth it thus: that they deserue not heauen, and suche a man deserueth not this, &c. I graunt they may of worthinesse gather desert, in such as may deserue, and so may they of the compari∣son of equalitie, conclude desert in the like case. For to deserue, is by doing, to make him selfe equall in good or euill to that rewarde, or punishment which is valued with such doing. Therefore whether you say worthie, or equall, it is all one. And in this text▪ by either of both, merite or desert is necessarily excluded. For if the hea∣uenly glorie be incōparably greater, than the afflictions of this life, it followeth of necessitie, that the afflictions of this life deserue not, that is, make not an equalitie of excellencie with heauenly glorie. But the Greeke phrase (you say) is otherwise, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not ioyned with a Ge∣nitiue case, but with an Accusatiue, and a Preposition: In deede this later construction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not so vsuall, and doeth more fully set foorth the comparison, but the same also is set foorth by the Genitiue case, as you your selfe can not deny. Now our Englishe phrase would not beare, that we should say, worthie to the glory, & there∣fore we said worthie of the glory. But if that were good, you say, the Greeke phrases were all one, and might be vsed indifferently. I see no great difference betwene the Greeke phrases, and yet it followeth not, that they may be vsed indifferently. For vnusuall phrases are not to be vsed as indifferently, as common phrases. And therefore your example of turning English into Greeke, is not all one, with turning Greeke into English. If I translate our of Greeke into Englishe, I must obserue the Englishe phrase, as neare as I can, and so if I translate into Greeke,

must I haue respect to the vsuall Greeke phrase. And to speake of your ridiculous translation, out of English in∣to Greeke. I thinke he that shoulde say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for worthie of thankes, shoulde deserue no great commen∣dation. But he that should say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for worthy of the kings fauor, though it be no v∣sual phrase▪ I see not why he should be ridiculous. And if you should translate these wordes into English, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Woulde you not, or might you not translate it thus? Nero was not worthie of the king∣dome. Therefore we haue not done amisse, to translate, worthie of the glorie.

MART. 4. Marie, if they would expresse a comparison of equalitie or inequalitie betwene thing and thing, then this is the proper Greeke phrase thereof, and muche more proper for this purpose, than by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a Genitiue case. Which not∣withstanding* 1.9 is often so vsed in Scriptures by way of compari∣son, as Prouerb. 3. concerning the praise of wisedom. Where S. Augustine to expresse the comparison, readeth thus, Omne pretiosum non est illi dignum: and S. Hierome according to the Hebrue thus, Omnia quae desiderantur non valent* 1.10 huic comparari. or, adaequari. and Eccles. 26. we haue the verie like speache proceeding of the sayed Greeke worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it will include a comparison, whether it be with a Genitiue case, as in the examples you bring, or with an Accusa∣tiue, 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 signi∣fication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is worthie, as no man will deny, that is not past all shame.

MART. 5. And if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a genitiue case signifie a

comparison, and them selues so translate it in all their Bibles,* 1.11 should not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Apostles phrase much more be so trans∣lated? 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* 1.12 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not to be compared with a continent mind, being in Greeke word for word. Not wor∣thie of a continent minde: and contrariwise they trans∣late in S. Paule, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not wor∣thie 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 & ar∣genti CONTRA BONITATEM FIDEI, that is, ac∣cording 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 si∣gnifie a cōparison▪ as wel as the Greke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, & im∣pudentlye, when you say, we meane not that the worde (worthie) in this text of S. Paule, should signifie a com∣parison, for it is not possible that it shoulde signifie o∣therwise. 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 ex∣presse 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 trans∣lation of Sainct Paules words be not so exact and commodious,* 1.13 yet the sense and meaning is all one (for if these present affli∣ctions 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 there∣by 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 * 1.14 thinke vs too suspicious, which perhappes we wil examine here∣after. 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)* 1.15 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* 1.16 them, but to discourage them. Fiftly, the Apostle when he will else where encourage them to suffer, sayeth plainely, Our tri∣bulation which presently is for a moment and light, WORKETH aboue measure exceedingly, an eternall* 1.17 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 ne∣cessarily gathered of the wordes equall, or comparable, or correspondent, as of the word, worthie. But to ouer∣throw 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 me∣rite 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 a∣dulterie is worthy of damnation, and deserueth eternall torment, not by comparison of the short pleasure, with infinite paine: but because it is a sinne committed a∣gainst the maiestie of the eternall God: and therefore is worthy of eternall punishment. For the sinne is to be measured after the excellencie of the person, against whome it is committed. Therefore that word▪ which be∣ing spoken against a poore man, is a light fault, as to say he is a knaue, the same being spoken against a Lorde, is

an hainous offence, and deserueth the pillorie, hut be∣ing spoken against a King, is high treason, and is worthy of death. Seeing therefore the eternall maiestie of God is contemned in euery sinne, that sinne doth iustly de∣serue eternall torments. Fourthly, it is true, that the A∣postle doth exhort vs cheerefully to abide the small and momentarie afflictions of this life, in respect that they shall be rewarded with incomparable glorie. But here∣of it followeth not, that the glorie is deserued, by short and small sufferings, but is giuen of the bountifull libe∣ralitie of God, to them that for his sake patiently suffer such small afflictions. Therefore, if it be an incourage∣ment for a man to labour, to heare that he shall be payd his hyre, as much as his worke deserueth: it is a much greater incouragement for him to heare, that he shal re∣ceiue a thousand times more, than his labour deserueth. The words you adde, (you are neuer the nearer heauen, onely beleeue) are yours, and none of ours: for we say with the Apostle, we must suffer with Christ, if we will reigne with him, and the patient suffering of the faithful, is nothing repugnant to the iustification before God, by faith onely. To the last argument of the Apostles autho∣ritie, I aunswer, our patient suffering worketh infinite weight of glorie, not by the worthinesse, merite, or de∣sert of our suffering, but by the bountifull liberalitie of God, who hath promised so incomparable rewarde, to small tribulation, suffered for his sake. Wherefore all your fiue reasons notwithstanding, our translation is sounde and true.

MART. 7. See you not a comparison betwene short and eternall, light tribulation, and exceding weightie glorie: and yet that one also worketh the other, that is, causeth, purcha∣seth, and deserueth the other? For, like as the litle seede being not comparable to the great tree, yet causeth it and bringeth it forth: so our tribulations and good workes otherwise incompa∣rable to eternall glorie, by the vertue of Gods grace working in vs, worketh, purchaseth, and causeth the sayd glorie. For so

they knowe verie well the Greeke worde importeth: though here* 1.18 also they translate it most falsely, prepareth. Bib. an. 1577.

FVLK. 7. We see the comparison well, but we see not, that worketh or causeth, is all one with purchaseth and deserueth. Your comparison of seede, and tribula∣tion, is not like. For in the seede is the formall cause of the greate tree, so is not the formall cause of eternall glorie in our tribulation. But as if an Emperour for one dayes valiant seruice in warre, doe giue vnto his sonne one of his kingdomes, we may truly say, that dayes ser∣uice wrought him this great rewarde, or caused him to be aduaunced to this kingdome: but we can not say truely, it purchased or deserued a kingdome: for then euery one that serued as well as he deserued the like re∣warde: so is the rewarde of eternall life, whiche is the gift of God, incomparably greater than our tribulatiō, not by the desert of the sufferer, but by liberalitie of the giuer. That translation, that vseth the worde of prepa∣ring, is not so proper, according to the worde, but it dif∣fereth not muche in sense, shewing howe those afflicti∣ons do worke, or cause, namely by preparing, & making vs conformable to the sufferings of Christ.

MART. 8. Lastly, for moste manifest euidence, that these present tribulations and other good workes are meritorious and worthie of the ioyes to come, though not comparable to the same: you shal heare the holy Doctors say both in one passage or sentence. S. Cyprian thus: O what maner of day shal come,* 1.19 my brethren, when our Lord shal recoūt the MERITES of euery one, and paie vs the rewarde or stipend of faith and deuotion? Ep. 56. here are merites and the rewarde for the same. It foloweth in the saide Doctor, What glorie shall it be, and how great ioie, to be admitted to see God, so to be honoured that thou receiue the ioy of eternall life with Christe thy Lorde God, to receiue there that which neither eie hath seen, nor eare hath heard, nor hath ascended into the hart of man, for, that we shall receiue greater things, than here eyther wee doe, or suffer, the

Apostle pronounceth, saying, The passions of this time are not condigne or comparable to the glorie to come. Here we see, that the stipend or reward of the merits aforesayd, are incomparably greater than the sayd merits.

FVLK. 8. For lacke of Scriptures, you flye to the Doctors, to finde merits, in whome neuerthelesse being Catholike, and sound Doctors, you shall sooner find the word Meritum, than your meaning of it. The place of Cyprian, I maruell why you geld, except it be to ioyne the reward that he speaketh of, with the worde merites, which he vseth, either generally for workes, as it is often vsed in the auncient writers: or if he meane thereby de∣serts, he speaketh but of examination onely of all mens deserts, that he may giue to the wicked that they haue deserued,

and to the godly that which he hath promised, therefore he calleth it the rewarde of their faith and de∣uotion. His wordes are these: O diesille qualis & quantus aduenies, fratres dilectissimi, cum caeperit populum suum domi∣nus recensere, & diuinae cognitionis examine singulorum me∣ritum recognoscere, mittere in gehennam nocentés & persecu∣tores nostros, flammae paenalis perpetuo ardore damnare, nobis verò mercedem fidei & deuotionis exoluere. O that day what manner a one and how great shall it come, my deerest beloued brethren, when the Lorde shall beginne to re∣count his people, and by examination of his diuine knowledge consider the merites of euery one, to sende into hell fire the guiltie, and to condemne our persecu∣tors with perpetuall burning of penall flame? but vnto vs to pay the reward of faith and deuotion.

The rewarde of faith is not that which beliefe deserueth: but which it looketh for, according to Gods promise, wherevnto it leaneth.

For in respect of deserte of Gods fauour, he saith, and bringeth diuerse textes for proofe: Fidem tan∣tum prodesse & tantum nos posse quantum credimus. That* 1.20 faith only doth profite, and that so much wee can doe, how much we beleeue.

Wherfore, we see not in Cyprian the incomparable glory to be a reward of desertes.

MART. 9. Likewise S. Augustine: The exceeding* 1.21 goodnesse of God hath prouided this, that the labours should soone be ended, but the rewardes of the ME∣RITES* 1.22 should endure without ende: the Apostle testi fying, THE PASSIONS OF THIS TIME ARE NOT COMPARABLE &c. For wee shal receiue greater blisse, than are the afflictions of all passions what soeuer. Thus wee see plainely, that short tri∣bulations are true merites of endlesse glorie, though not compa∣rable to the same: which truth you impugne by your false and hereticall translation. But let vs see further your dealing in the selfe same controuersie, to make it plainer that you bende your translations against it, more than the text of the Scripture doth permit you.

FVLK. 9. A man may see you are driuē to extreme shiftes, when you will seeke Praemia meritorum, in S. Au∣gustine, & can finde it no where, but among the Sermones de sanctis, which beare no credite of Augustines workes: but of some later gatherer. The true Augustine in Ps. 70. Con. 1. thus writeth.

Nihil es per te, deum inuoca, tua peccaia sunt, merita dei sunt, supplicium tibi debetur▪ & cum praemium venerit, sua dona coronabit non merita tua▪ Thou art nothing by thy selfe, call vpon God, thine are the sinnes, the me∣rites are Gods, to thee punishment is due, and when the rewarde shal come, he will crowne his giftes not thy merites. Finally Augustine in nothing is more earnest than in denying the reward which is of grace,

to be due in respect of merite or worthinesse of workes.

MART. 10. In the booke of wisedome, where there is honorable mention of the merites of Saincts and their rewardes in heauen, you translate the holy Scripture thus: God hath* 1.23 proued them, and findeth them MEETE FOR HIM SELFE. To omitte here that you vse the present tense, where∣as in the Greeke they are preter tenses (God knoweth why, on∣ly this wee knowe, that it is no true nor sincere translation) but to wincke at smaller faultes, why say you here in all your Bibles, that God findeth his Saincts and holy seruants meete

for him selfe, and not, worthie of him selfe? See your par∣tialitie, and be ashamed.

FVLK. 10. The booke of wisedome writtē by Phi∣lo the Iewe, as S. Hierome thinketh, is no holy Canoni∣cal Scripture, to cōfirme the credite of any article of be∣liefe. Therefore whether he thought that mens merites were worthy of the fauour and grace of God, & the re∣ward of eternall life, or no, it is not materiall. But some∣what it is that you say, that our translators for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 haue not translated worthie, but meete. For my parte, I wishe they had reteyned the vsuall signification of that worde, and said worthie of him selfe, onely to take away your cauill. For otherwise in the sense, there is no difference, if that he saith be true, none is meete for God, but they that are worthie of him, which are not meete or worthie of thē selues, but made such by grace, not for merite of their workes, but by the righteousnesse of Christe, im∣puted to them by faith. This if the wiseman meaneth not, but that their vertues were such as deserued Gods fauour and eternall life, we may boldely reiect him, as going against the wisedome of God reuealed in the Ca∣nonicall Scriptures.

MART. 11. In the Apostles places before examined, you saide negatiuely, that the afflictions of this time were NOT WORTHIS OF the glorie to come, the Greeke not bearing that translation: but here, when you should say affirmatiuely, and that word for word after the Greeke, that God found them WORTHIE OF HIM SELFE, there you say, MEETE* 1.24 FOR HIM SELFE, auoiding the terme, worthie, because merite is included therein. So that when you will in your tran∣slatiō denie merites, then condignae ad, signifieth worthie of: * 1.25 when you should in your translation affirme merites, then Di∣gnus with an ablatiue case doth not signifie, worthie of. No* 1.26 maruell if such wilfulnesse wilnot see the worde merite, or that whiche is equiualent thereto, in all the Scripture. For when you do see it, & should trāslate it, you suppresse it by another word. But this is a case worthie of examination, whether the Scripture* 1.27

haue the worde, merite, or the equiualent thereof▪ For we will force them euen by their owne translations, to confesse that it is founde there, and that they should translate it accordingly often when they doe not, yea, that if wee did not see it in the vulgar Latine translation yet they must needes see it and finde it in the Greeke.

FVLK. 11. In the Canonicall Scripture it seemeth the translators had a religious care, to keepe bothe the propertie of the wordes, and the true meaning of the holy Ghost. In the Apocryphall bookes, they had a wise consideration, to translate them according to the beste meaning, that their wordes would beare. Now whether you say, worthie of God, or meete for God: you must vnderstand this meetenesse, or worthinesse, to be of grace, and not of merite: or else the saying is blas∣phemous against the grace of God. For merite is not necessarily included in worthinesse. The Kings sonne is worthie to succeede his father▪ by right of inheritance, not by merite of vertue alwayes. A straunger may bee worthie of the kinges seruice▪ which neuer deserued the kings entertainement but for such good qualities, as are in him. But after this tedious trifling, it would som∣what awake our spirites▪ if you could (as you threaten in the margent) proue the merite of good workes plaine∣ly by the Scriptures: eyther by the worde merite, which you can neuer doe, or by any thing that is equiualent vnto it: and to force vs by our owne translations to cō∣fesse, that it is founde there, if not in the vulgar Latine yet in the Greeke.

MART. 12. First when they translate the foresaid place thus, The afflictions of this time are not worthie of the* 1.28 glorie to come: they meane this, deserue not the glorie to come, for to that purpose they do so translate it, as hath bene declared. Againe, when it is said, The workemā is worthy of* 1.29 his hire or wages: What is meant, but that he deserueth his* 1.30 wages? And more plainely Tob. 9. they translate thus: Brother* 1.31 Azarias, if I should giue my self to be thy seruaunt, I shal

not DESERVE thy prouidence. And such like. If then in these places, both the Greeke and the Latine signifie, to be worthie of, or, not to be worthie of▪ to deserue, or, not to deserue: then they must allow vs the same signification and vertue of the same wordes in other like places. Namely Apoc. 5. of our Sauiours merites, thus: The lambe that was* 1.32 killed, IS WORTHY to receyue power, and riches, &c. What is that to say, but, DESERVETH to receiue? For so I trust they will allowe vs to say of our Sauiour, that he in deede deserued. Againe, of the damned, thus: Thou hast giuen them bloud to drinke, for they ARE WOR∣THY,* 1.33 or, THEY HAVE DESERVED. is it not all one?* 1.34 lastly of the elect, thus: They shall walke with me in white, because they are worthie, Apocal. 3. that is, because they deserue it. And so in the place before by them corrup∣ted,* 1.35 God founde them worthie of him: that is, such as deserued to bee with him in eternall glorie. Thus by their owne translation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and dignus, are plainely de∣duced, worthinesse, desert, and merite of saincts, out of the Scriptures.

FVLK. 12. Your first foundation is false, therefore all your building falleth to the groūd. For when we trā∣slate that text thus: The afflictions of this time, are not worthy of the glory to come, we meane not thus: deserue not the glory to come, but euen as you do, they are not equal or comparable: but thereof it followeth, that they deserue not, for to deserue, is to doe a thing equall vnto the reward: the afflictions be not equal, therefore they deserue not. But when it is said the workeman is wor∣thy of his hyre, wee acknowledge that he deserueth his wages, yet we should not doe well to translate it, that he deserueth his hyre: because worthinesse may be where there is no desert. Gold is worthy to be esteemed before siluer, and yet there is no merite, or deserte of golde, if we speake properly. That of Tob. 9. is not in the Greeke, but in some Bibles translated out of Latine accor∣ding to the vsuall phrase of Englishe, rather than to

the propertie of the worde, where it is sayd Apoc. 5. The Lambe, that was killed, is worthye to receiue power, and riches, though we will not contende of the de∣serts of Christ, yet we may be bold to say, that in respect of the godhead, he was worthy of all honour and glorie from euerlasting, before he had created any thing: and therefore worthines doth not alway import desert, as no worthines doth no desert. Likewise, when it is said of the wicked, Apoc. 16. they are worthy to drinke bloud, it is true, that they deserued that plague, because their cruell workes were iustly recompensed with that punishment: but yet some may be worthy of their punishment, that haue not deserued it. The sonne of a traytor, is worthy to beare the punishment of his fathers attainder; yet he hath not alwayes deserued it by his owne deedes. There∣fore it is not all one: they are worthy, and they haue de∣serued. The infants of the reprobate, as soone as they haue life▪ are worthy of eternall damnation, and yet they haue not deserued the same, by their owne deedes. Ther∣fore where it is sayd of the elect, They shall walke with me in white, because they are worthy, it is not meant, that they haue deserued by their owne workes, to walke with Christ: but because they are made worthye by Christ, who hath giuen them grace, not to defile their garments, who also shall giue them the rewarde of white garments, that is, of innocencie, which no man can de∣serue, because no man is cleare from sinne, but onely by forgiuenes of sinnes, in the bloud of Christ. Therefore you haue performed nothing lesse, than your promise, which was to proue the equiualent of merite, out of the Scripture, and to force vs, by our translation, to confesse the same. Fos worthines doth not alwayes argue or en∣force desert▪ as desert doth worthines, worthines being a more generall word, than merite or desert.

MART. 13. But to proceede one steppe further, we proue* 1.36 it also to be in the Scriptures, thus. Them selues translate thus, Heb. 10. 29. Of howe much sorer punishment shall he be

worthy, which treadeth vnder foote the sonne of God? though one of their Bibles of the yeare 1562. very falsly and corruptly, leaueth out the wordes, worthy of, saying thus. How much sorer shall he be punished▪ &c: Fearing no doubt by translating the Greeke word sincerely, this consequence that now* 1.37 I shall inferre, to wit, If the Greeke worde here, by their owne translation, signifie to be worthy of, or, to deserue, being spoken of paines and punishment deserued: then must they graunt vs the same worde so to signifie elsewhere in the newe Testament, when it is spoken of deseruing heauen, and the king∣dome of God. as in these places, Luc. 21. Watch therefore▪ all* 1.38 times praying, that you MAY BE WORTHIE to stande before the sonne of man. and, c. 20. THEY THAT ARE WORTHY to attayne to that worlde, and to the resurrection from the deade, neyther marye, nor are maried. and, 2. Thess. 1. That you may BE WOR∣THYE* 1.39 of the kingdome of God, for which also ye suffer.

FVLK. 13. You thinke to haue great aduauntage at our translation of the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 10. shall be worthye: which is true according to the sense, but not so proper for the worde, which signifieth ra∣ther to be iudged, or accounted worthye, whether he be worthye in deede, or not. And so it shoulde haue bene translated, if the nature of the worde had bene exact∣ly weighed. But the translators looked rather to the purpose of the Apostle, which is by all meanes to ter∣rifie such contemners and backeslyders, of whome he speaketh. The Greeke worde therefore doth not signi∣fie to deserue, but to be iudged worthye, although it is true, that those of whome the Apostle there speaketh, deserued extreame paynes of damnation. And euen so it signifieth in all other places, as Luc 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that shall be counted worthye to attayne to that worlde. and, Luc. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that you may be counted worthye and, 2. Thess. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that you may be counted worthye. And so the word doth signi∣fie

in other places, without controuersie, as Luc. 7. the Centurion sayd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I accounted not my selfe worthye. and, 1. Tim. 5. The Elders that gouerne well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let them be counted worthy of double honour. For it is the imperatiue mode, therefore it is a fault in our translations, to make it the indicatiue. For we can not saye, let them be worthye, or let them be made worthy: but let them be iudged, reputed, or ac∣counted worthy.

MART. 14. Thus you should translate in all these pla∣ces, according to your translation of the former place to the He∣brewes: or at the leastwise you should haue this sense & mea∣ning, as the olde vulgar Latine hath, translating in all these places, counted worthy, but meaning worthy in deede: as when* 1.40 it is sayd, Abraham was reputed iust, it is meant, he was iust in deede. If you also haue this meaning in your translations, which here follow the vulgar Latine: then we appeale to your selues, whether, to be counted worthy, and to be worthy, and to deserue, and to merite, be not all one: and so here also Merite is dedu∣ced. But if you meane according to your heresie, to signifie by translating. counted worthy, that they are not in deede wor∣thy: then your purpose is hereticall, and translation false, and re∣pugnant to your translating the same word in other places, as is declared, and now further we will declare.

FVLK. 14. I haue shewed you howe we shoulde translate that word in any place▪ wheresoeuer it is redde, euen as the vulgar Latine hath in the places by you noted▪ and in those three textes, Luc. 20. 21. 2. Thess. 1. We meane not falsely counted worthye, but wor∣thye in deede, as when it is sayde, that Abraham was reputed iust, we acknowledge that he was truely so reputed, and that he was iuste in deede. But where you appeale to our consciences, whether to be counted worthy, and to be worthy, and to deserue, and to merite, be not all one. I answer you plainly▪ and according to my conscience, they be not. But euen as Abraham was re∣puted iuste, and was iuste in deede, not by deserte,

but by faith, so in those three texts, the faithful are coū∣ted worthy, and are worthy in deede, not by their merit, and desert, but for Iesus Christes sake. For herein your heresie is greatly deceaued, to imagine, that he which is iust by Christ, by faith, or by imputation, is not truely iust, or not iust in deed. For Christ, faith, and imputation, are not contrary, or opposed to truth, but to merit or de∣sert of the party, that is iust by Christ, by faith, or by im∣putation, and so we say of them that are accounted wor∣thy for Christes sake, and not for their owne merits.

MART. 15. They whome God doth make worthy, they* 1.41 are truely and in deede worthy: are they not? but by your owne translation of the same word in the actiue voice, God doth make them worthy. Therefore in the passiue voice it must also signifie to be made, or to be in deede worthy. For example, 2. Thess. 1, 11. You translate thus, we also praye for you, THAT OVR GOD MAY MAKE YOV VVORTHY of this cal∣ling. According to which translation, why did you not also in the selfe same chapter, a litle before, translate thus: That you MAY BE MADE VVORTHY (and so be worthy) of* 1.42 the kingdome of God, for which also you suffer? You knowe the case is like in both places, and in the Greeke Doctors you specially▪ should knowe (by your ostentation of reading them in Greeke) that they according to this vse of holy Scripture, ve∣ry often vse also this word, both actiuely and passiuely, to make* 1.43 worthy, and, to be made, or, to be worthy. See the Greeke Liturgies.

FVLK. 15. They must needes be worthye, whome God maketh worthy: but then are they not worthye by their merits or deserts, but by his grace in Iesus Christ, & so our translators meane, when they say, 2. Thess. 1. 11. that our God may make you worthy of this calling, al∣though the clearer translation had bene, that God may account you worthy, as the vulgar Latine hath, vt digne∣tur. For dignor is not to make worthy, but to vouchsafe, or to account worthy. Wherefore, you doe vainely here snatch at a word, contrary to the meaning, both of the

translator, and of the text. For those whom God maketh worthie, are not worthie by their desert, but by his grace accepting them. How the Greeke Doctors vse the word, it is not now the question, but how it signifieth in the Scripture: although I see not how you proue that the do∣ctors vse it, to make worthye, or to be made worthie by desert.

MART. 16. Which Sainct Chrysostome, to put all out* 1.44 of doubt, explicateth thus in other wordes, That he make vs worthie of the kingdome of heauen. Ser. 1. de orando Deo. And vpon the Epistle to Titus cap. 3. in the same sense passiuely, God graunt we may all BE MADE VVOR∣THY* 1.45 (or be worthie) of the good things promised to thē that loue him. And in an other place of the sayed Doctor it must needes signifie, to be worthie▪ as when he sayeth, In Co∣los. 1. No man liueth such a trade of life, that he is wor∣thie* 1.46 of the kingdome, but all is his gift. For to say thus, No man so liueth that he can be counted worthie of the kingdom of heauen: is false, is against the Protestants owne opinion, which say they are coūted worthy, that are not. Againe, to say, No man so liueth that he can be made worthie: is false, because God can make the worst man worthy. It remaineth then to say, No man so liueth that he is worthie. Which a litle before he declareth thus, No man by his owne proper* 1.47 merites obtaineth the kingdom of heauen, that is, as his owne, and of him selfe without the grace of God. And yet we must shewe further out of the Scriptures, that God maketh vs worthie, and so we are in deede worthie, and here also we must conuince you of false and partiall interpretation.

FVLK. 16. Sainct Chrysostome putteth not the matter any whit out of doubt, for your side. For he doth not expound this text of 2. Thess. 1. But only in the later end of his Sermon prayeth, that God hauing mer∣cie vpon vs all, will make vs worthie of his kingdome. Where you might haue seene, if you had not bene blind with frowardnesse, that God maketh vs worthie, by his mercie, not by our merites. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his prayer

vpon the 3. to Titus is taken to be made worthie, ra∣ther than to be accounted worthie, you haue no proofe, but your owne authoritie: although for God to make worthy by his mercy, & to account worthie, is all one in effect. The third place▪ in Epist. ad Col. cap. 1. is altogither against you. Where he sayth, no man liueth such a trade of life, that he may be iudged or accounted worthie of that kingdome, but all is the gift of God. Is not his mea∣ning plaine, that no man can be accounted worthie by workes or merites, but altogither by the grace and gift of God?

With this distinction therefore which is plaine, euen by those wordes which you cite, that Chrysostome ma∣keth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without any inconuenience▪ may signifie in this place, to be accounted worthie. No man by his owne proper merites obtaineth the kingdom of heauen (saith he) but euen as a lot is rather by happe & chaunce, so it is here: meaning that God giueth his kingdome no more according to mans desertes, than lottes doe fall to men by chaunce, which yet God disposeth, as it plea∣seth him. Finally, the whole discourse of the Doctor be∣ing against mans merites, vsing the worde in the same place so often of Gods dignation, vouchsafing or ac∣counting worthie, you had great scarsitie of examples out of the Doctors, that bring this place to proue that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to be made worthie by merit, and not by meere mercie.

MART. 17. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I pray you) what doth it signifie •• you must aunswere that it signifieth not onely, meete, but also, worthie. For so Beza reacheth you, and so you* 1.48 translate Mat. 3. 11. & cap. 8. & 1. Cor. 15. 9. I am not wor∣thie, in all three places. And why (I pray you) did you not like∣wise followe the olde Latine interpreter one steppe further, say∣ing, Giuing thankes to God the father THAT HATH MADE VS VVORTHIE, but translating rather thus,* 1.49 Which hath made vs meete to be partakers of the inhe∣ritance of the Saincts in light. Here was the place where you

should haue shewed your sinceritie, & haue said that God ma∣keth vs worthie of heauenly blisse. Because you know if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be worthie, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to make worthie. But you are like to Beza your Maister, who (as though all interpretation of wordes were at his commaundement) sayeth, here and here and so forth I haue followed the old Latine interpreter, trans∣lating* 1.50 it, worthie: but in such and such a place (meaning this for one) I choose rather to say, MEETE. But that both he &* 1.51 you should here also haue translated, worthie, the Greeke fa∣thers shall teache you, if we be not worthie▪ or able to controule so mightie Grecians, as you pretend to be when you crowe vpon your owne dunghill, otherwise in your translations shewing small skill, or great malice.

FVLK. 17. If you be not able to draw merit out of word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifieth worthie: you shall haue somewhat a doe to wring it out of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifieth, apt, or meete, and sometime sufficient, according to which later signification, Beza in three places translateth dignus, because sufficiens is no La∣tine worde in that sense to be vsed. But nowe you aske, why we went not a steppe further▪ to translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Collos. 1. v. 12. which hath made vs worthy. I aunswere you, first there is no reason that a worde which hath di∣uerse significatiōs, should alwaies be translated after one. Secōdly, when a word hath one most vsuall signification, and two or three other significations not so vsuall: by translating it once or twise according to the sense of the place, after one of the best vsuall significations, we are not bounde to giue ouer the most common and vsuall signification, when the sense of the place requireth it. Thirdly, when a verbe is deriued of a nowne that hath diuerse significations, it signifieth most commonly af∣ter the most vsual signification, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometime signi∣fieth cheape, we must not thereof conclude, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si∣gnifieth to make cheape. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth sometime greate, or muche, you may as well say, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fieth to magnifie, to make greate, or to multiplie:

which none but a madde man woulde say: and yet you thinke you haue made a great argument, when you say, if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be worthie, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to make worthie. It remaineth therefore, that seeing the most vsuall signifi∣cation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is apt or meete, the true and best signi∣fication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to make apt or meete, which we haue followed in our translation. But if you will still contende that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then you must tell vs, as you require vs often, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be as good Greeke, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if you woulde say, worthie of death. Beza therefore fol∣loweth not his pleasure, where he chooseth to say, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idoneum, but the nature of the worde, and the v∣suall signification thereof▪ compared with the sense of the place. And if we shoulde followe your vulgar La∣tine translation, and say, that God hath made vs wor∣thie to be partakers of the inheritaunce of the Sainctes in light, you are neuer the narre for your merites. For God maketh vs worthie by his grace, and by the righ∣teousnesse and holinesse of Christ, which is imputed to vs being incorporated to him, and made liuely mem∣bers of his mysticall bodie. Howe vainely you charge the translatours, with bragging, vnskilfulnesse, and malice, they that are learned can iudge, and God will one day reuenge it.

MART. 18. The Greeke fathers (I say) interprete the* 1.52 Apostles word here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, hath made vs worthie, and giuen vs the grace to be worthie. And S. Basil in orat. Liturg. making both Greeke wordes all one, saith, THOV HAST MADE VS* 1.53 VVORTHIE to be ministers of thy holy altar. And a∣none after, MAKE VS VVORTHY for this ministe∣rie. And Sainct Chrysostome vpon the Apostles place. God doeth not onelye giue vs societie with the Sainctes, but maketh vs also worthie to receiue so greate digni∣tie. And here is a goodly consideration of the goodnesse of God towarde vs, that doeth in deede by his grace make•• vs

worthy of so great thinges, who otherwise are most vnworthy, vile, and abiect. Which making of vs worthy, is expressed by the sayd Greeke wordes, more than by the Latine, mereri, because it declareth whence our merite and worthines proceedeth▪ to wi••, of God. Both which S. Chrysostom expresseth excellently, thus:* 1.54 When he brought in Publicans to the kingdom of hea∣uen, he defamed not the kingdom of heauen, but mag∣nified it also with great honours, shewing that there is such a Lord of the kingdom of heauen, which hath made* 1.55 euen vnworthy persons to be so much better, that they should deserue euen the glorie of that dignitie. And Oe∣cumenius sayth, that it is Gods glorie, * 1.56 TO MAKE HIS SERVANTS VVORTHY of such good things: and that it is their glorie, * 1.57 TO HAVE BENE MADE VVORTHY of such things, in 2. Thess. 1.

FVLK. 18. If the Greeke fathers did so interprete the Apostles wordes, yet your merit is to seeke, as I haue sayd. For I will not contend, whether God make vs wor∣thye, but whether he make vs worthye by desert of our good works, or by his mercie, & grace, in the redēption of his sonne. But let vs see what the fathers saye to the matter. First Oecumenius words are flat against you, if they be truely translated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath counted vs worthy, and hath freely graunted vnto vs to be meete. See you not, that all our worthines and meetenes dependeth of his grace, and free acceptation? The Liturgie intitu∣led of Basill, although it haue a much younger author, maketh neuer a whit more for you. The minister prayeth that God would accoumpt him worthy, or make him meete for the ministerie. And if you should in both pla∣ces translate, that God maketh worthy, you cā not proue merite thereby: but contrarywise it soundeth against merite, for God maketh vs not worthy by our desertes, but by the worthinesse of Christ. Chrysostome also, as I haue shewed before vpon this place, doth vtterly con∣demne your opinion of merites, for he saith,

Suche are the things that are giuen, that he hath not onely giuen

them, but also made vs able to receiue them. Againe, he hath not onely giuen vs the honour, but also strength to embrace it. What is our strength? what is our abilitie, to receiue the giftes of God, but fayth in the merites of Christ?

The place of Chrysostome, Hom. de cruce & latrone, is not be be vnderstoode of deseruing by works, but by the grace of God, and remission of their sinnes, which maketh men meete and worthye of his glorye: as the example of the Publican, iustified onely by re∣mission* 1.58 of his sinnes, and of the harlot saued by faith, which he vseth, doth plainely declare. And yet sanctifi∣cation, and the fruites of good life, are not excluded from the persons iustified, and saued, but onely me∣rite or desert of workes, according to which, as the same Chrysostome sayth, in ep. Col. 1. we must saye, we are vnprofitable seruaunts, when we haue done all that is commaunded vs. But this is no place, to handle con∣trouersies of religion, but translations of the Scrip∣ture. The worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, except you bring vs better e∣uidence, than yet we see any, in all places where we reade it, we may translate it dignari, which is to vouchsafe, or account worthy.

MART. 19. Thus we see howe the holye Scripture v∣seth equiualent wordes to signifie, merite, which you sup∣presse as much as you can. So likewise we might tell you of o∣ther words and phrases that do plainely import and signifie me∣rite. As when it is saide Ecclesiastici 16. Euery man shall finde according to his workes. Budee both your Maister* 1.59 and ours in the Greeke tongue, telleth vs that the Greeke worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to finde) is proprely to receyue for that which a man hath giuen or laboured. And to require you with some pro∣fane authoritie, (because you delight much in that kinde,) the whole oration of Demosthenes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will tell you the same. Now, to receyue for that which a man hath laboured or wrought, what doth it else presuppose, but merite and desert?* 1.60 It is a common phrase of the Scripture, that God will iudge and reward or repay according to euery mans workes. Doth not this

include merite and demerite of workes? but I wote not howe, nor wherefore, in this case you translate sometime, deedes, for workes, saying▪ Who will rewarde euery man ac∣cording* 1.61 to his deedes. And againe, You see then howe that of deedes a man is iustified, and not of faith onely.

FVLK. 19. We doe not yet see, that the holy Scri∣ptures vsed any worde aequiualent to merite, whereby it might be gathered, that wee are iustified or saued by merite of good workes. But you haue other wordes and phrases, that doe plainely importe and signifie merite, as in Ecclesiasticus 16. euery man shall finde according to his workes. Where you put vs in minde, what our Maister Budee writeth of the proper signi∣fication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to deserue, bringing ex∣ample therefore, out of Demosthenes oration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But I pray you, doeth our saide Maister af∣firme this to be the onely signification of that verbe? Where he bringeth you the example out of Grego∣rie, of Saule, whiche seeking his fathers Asses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 founde a kingdome, doeth he meane that by seeking his fathers Asses, he deserued a king∣dome? Againe, the example he bringeth out of Sainct Luke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast founde fa∣uour or grace with God: doeth he vnderstande, that the virgine Marie deserued the grace of God? But you obiect, that it is a common phrase of the Scripture, that God will iudge or rewarde, or repay to euerie man ac∣cording to his workes. It is true, but not to euerie one according to his merites, for then all shoulde bee damned, for all haue deserued death: and no man shoulde bee saued, for no man meriteth saluation. But God rendereth to the faithfull according to their workes, when he freely giueth for Christes sake eternall life to them, that by perseueraunce of good workes (as the Apostle sayeth) seeke glorie, honour, and incorru∣ptiō. Their workes therfore, are the fruites of his grace.

not the merites or desertes of his grace by which wee are saued: Eph. 2. But here againe you quarrell, that for works, we saie sometimes deedes, as though they were not all one. Or if they be not, why doe you, 1. Cor. 5. translate Qui hoc opus fecit, that hath done this deede.

MART. 20. I know you will tell vs that you vse to say deedes or workes indifferently, as also you may say, that you put no difference betweene iust and righteous, meete and worthie, but vse both indifferently. To the ignorant this is a faire answere, and shall soone persuade them: but they that see further, must needes suspect you, till you giue a good reason of your doing. For, the controuersie being of faith and workes, of iustice and iustification by workes, of the worthinesse or va∣lure of workes: why do you not precisely keepe these termes per∣taining to the controuersie, the Greeke wordes beeing alwayes pregnant in that signification? Why shoulde you once translate the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deedes, rather than, workes. You know it is properly, workes, as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deedes. It were very good in mat∣ters of controuersie to be precise. Beza maketh it a greate faulte* 1.62 in the olde vulgare Latine translatour, that he expresseth one Greeke worde in Latine diuers waies. You choppe & chaunge significations here and there as you liste, and you thinke you satisfie the reader maruellous wel, if sometime you say idol, & not alwayes, images: sometime iust, and not alwayes righte∣ous: and if in other places you say workes, or if one Bible hathe workes, where an other hath deedes, you thinke this is very wel, and wil answere all the matter sufficiently. God and your cons∣cience be iudge herein, and let the wise reader consider it depe∣ly. The least thing that we demaunde the reason of, rather than charge you with al, is, why your Church Bible saith in the places before alleaged. The righteous iudgement of God, which* 1.63 wil reward euerie man according to his deedes. and, man is iustified by deedes, and not by faith only. Whereas you know the Greeke is more pregnant for vs than so, & the matter of controuersie woulde better appeare on our side, if you saide thus: The IVST iudgement of God▪ which will re∣warde euerie man according to his WORKES, and,

Man is iustified by workes, and not by faith only.

FVLK. 20. If you could tell vs what aduauntage our doctrine might haue, by translating deedes rather than workes, it might bee suspected why some transla∣tions vse the one, rather than the other: but seeing you can not imagine, nor any man else, what it shoulde a∣••••ile vs, to vse the one rather than the other, it may be reasonably thought, that the translators meante no sub∣tiltie, especially when in places of like apparāce for our assertion, they vse the worde deedes also. As Gal. 2. v. 16. A man is not iustified by the deedes of the lawe, but by faith of Iesus Christ, where the Greeke worde is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as well as in S. Iames. But where you say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is proper for deedes▪ you were beste call the seconde booke of S. Luke, The deedes of the Apostles. The faulte that Beza findeth with the vulgar Latine transla∣tion is, that in diuerse places, hee translateth one worde diuerse wayes, and them differing. For otherwise to translate for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes Gladius, & sometimes En∣••i••, it were no faulte, no more than it is in vs to vse the wordes iustice and righteousnesse▪ workes and deedes, fayth and beliefe, truste and confidence, &c. And you your selues in suche wordes doe often vse the same li∣bertie.

MART. 21. But will you not yet see merite and meri∣torious workes in the Scripture? I maruell your skill in the Greeke teacheth you nothing in this point. S. Iohn saith: Looke* 1.64 to your selues, that you lose not the things which you haue wrought, but that you may receiue a full reward. Me thinketh, in these wordes the equiualent of merite is easily seene of any man that is not wilfully blinde. But you should see* 1.65 further thā the cōmon sorte. For you know that the Greeke here signifieth▪ not only that which we worke, but that which we worke for. At in the Greeke phrase of working for a mans liuing, and as you translats Io. 6. v. 27. LABOVR NOT FOR THE MEATE that perisheth, but for that meate which endu∣reth vnto life euerlasting. Such * 1.66 labourers God hired to* 1.67

worke in his vineyard, & * 1.68 the workeman is worthie of his hire. So that the Apostle in the former wordes exhorteth to per∣seuerance,* 1.69 that we lose not the reward or pay, for which we worke and which by working we merite and deserue.

FVLK. 21. You fare with vs, as a mery fellow did with his friendes, of whom Erasmus telleth, who affir∣ming that he sawe in the skie a fiery dragon, with often asking them if they did not see it, he induced them at length, euery one to cōfesse they saw it, least they should haue bene thought to be purblind. But in good earnest, & in my conscience, I see no more merite in the Scrip∣tures, than I did before. Yea I haue this argument more, to persuade mee that it is not founde in the Scriptures, because the chiefest patrones thereof, hauing taken such paynes to finde it, are nowe as farre from it, as euer they were. But to the matter, I say there is no merite in∣cluded in the saying of S. Iohn, although you rehearse it in the seconde person, after the vulgar Latine tran∣slation, and not after the Greeke, whiche is in the firste person, and may be referred to the rewarde of the Apo∣stles, which shall be full, if they whom they haue con∣uerted to the faith, doe perseuere vnto the ende. But make it as strong for your parte as you can, the full re∣warde is giuen according to the moste bountifull pro∣mise of God, to our good workes, of his meere mercie and grace, and not by deserte of our workes. And the parable of the labourers, whom God hired into his* 1.70 vineyarde, declareth moste euidently, that the rewarde is of grace, not of merite. For if it were of merite, they that came first earely in the morning, should haue receyued more, as their labour was greater, than they whiche came at the laste houre. Where our Sauiour Christe sayeth▪ the workeman is worthie of his hire, hee* 1.71 teacheth his Disciples, that they maye lawfully take meate and drinke of them to whome they preach, ac∣cording to that common saying, or Prouerbe. But thereof it followeth not, that euery one which worketh

in Gods vineyarde, is worthie for his workes sake, and by deserte of his labour, of eternall glorie, for he promiseth greater rewarde to his workemen, a thou∣sande folde and more, than their labour doth deserue▪ So that yet wee see not, that wee merite and deserue by working, although we receyue rewarde for our work▪ or according to our workes. Vnde mihi tantum meriti* 1.72 (saith a godly father) cui indulgentia est pro coron••? whence should I haue so greate merite when pardon or mercie is my crowne.

MART. 22. Againe Beza telleth vs, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifieth* 1.73 mercedem quae meritis respondet, that is, a re∣warde* 1.74 answereable to the merites. And wee finde many wordes in the Scripture like vnto this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.75 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Which are on Gods parte, who is the rewarder▪ and recompenser. And on our parte wee haue (as the Apo∣stle* 1.76 saith, Hebr. 10. and 4.) greate confidence, confi∣dence (saith Photius a notable Greeke father) of our works, confidence of our faith, of our tentations, of our pa∣tience, &c. Yea wee haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture, whiche muste needes signifie as much as Bezaes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By the one, is said, In keeping thy commaunde∣mentes is greate rewarde. Againe▪ You shall receyue THE RETRIBVTION of inherimunce. Col. 3. v. 24. And 2. Thessal. 1. v. 6. Gods repaying iust and reiribution of* 1.77 Hell or Heauen for good and euill deser••es▪ is expressed by the same worde. And by the other, is said, I haue inclined my hart to keepe thy iustifications (or commaundements) al∣waies FOR REWARD.* 1.78

FVLK. 22. If you can finde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scrip∣ture, you conuince vs of merite by Bezaes iudgement. Therefore, tell vs I pray you, in what booke and chap∣ter wee shall finde it. First you tell vs, that you finde many wordes like vnto it. Yea, but neyther the same, nor any that is aequiualent. For rendring of rewarde▪ which all your wordes doe signifie, may be according to promise by grace: and not by desert. The confidence of

our workes, that Photius speaketh of, muste be vnder∣stood as they are testimonies of Gods sanctifying spirit, or else it is contrary to the Scripture. The parable tolde* 1.79 against them that trusted in themselues, that they are righteous, whereas we must confesse, that we are vnpro∣fitable seruants in all our obedience, and beste workes that we doe. Yea but you haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture, which must needes signifie as much as Bezaes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Who will yeelde to this necessitie? If a man promise a laborer 20. shillings for euery dayes worke, the rendring of this wages may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and yet no man will say, that a daies labour deserueth twentie shillings. That there is great rewarde promised for them that keepe Gods cō∣maundements, wee confesse: but this rewarde is ey∣ther of merite, if they perfectly keepe all Gods com∣maundements, which no man doth: or of mercie, if be∣ing iustified by faith through remission of their sinnes, they endeuour according to the measure of Gods grace, giuen vnto them, to keepe Gods commaundements in some parte, as God giueth strength. In the testimonie of S. Paule, the worde of inheritaunce following imme∣diatly* 1.80 after the worde of rewarde, or retribution, exclu∣deth merites: for the inheritaunce dependeth of Gods free adoption, by which he maketh vs his sonnes, that he may giue vs that inheritāce, which we can neuer deserue. In the other place the Apostle promiseth reward of glo∣ry, to them that suffer for Christes name: which God ha∣uing promised of his meere mercie to giue vs, and the same being purchased for vs by the merites of our Saui∣our Christ: it is as iust before God to render vnto vs, as to repay the wicked with eternall condemnation, accor∣ding to their merites. So that the merites of Christ, and his satisfaction, pleade for vs in all rewardes, and not the merites of our good workes, which yet are not ours, but Gods gifts in vs. That you alledge out of the Psalme, fol∣loweth afterward to be considered.

MART. 23. But all this will not suffice you. For where∣soeuer you can possibly, you will haue an euasion. And therefore in this later place you runne to the ambiguitie of the Hebrewe word, and translate thus: I haue applyed my hart to fulfill* 1.81 thy statuts alwayes, EVEN VNTO THE ENDE. Alas my maisters, are not the Seuentie Greeke Interpreters sufficient to determine the ambiguitie of this word? is not S. Hierom, in his translation according to the Hebrew? are not all the aunci∣ent fathers both Greeke and Latine? It is ambiguous (say you) and therefore you take your libertie. You doe so in deede, & that like Princes. For in an other place, where the Greeke hath de∣termined, you follow it with all your hart, saying, fal downe be∣fore his footestoole, because he is holy: whereas the am∣biguitie* 1.82 of the Hebrew, would haue borne you to saye, as in the vulgar Latine, because it is holy, and so it maketh for holi∣nes of places, which you can not abide.

FVLK. 23. You neede not be halfe so earnest, for the word of reward, in that verse of the Psalme, which we translate vnto the ende: for if it were graunted vnto you, that for which you make so much of it, the merite of good workes will neuer be established by it. For re∣warde, as I haue often sayd, and plainly proued, doth not of necessitie import the merite or desert of him that is rewarded: but often tymes the liberalitie & bountiful∣nesse of the rewarder, which for small labour giueth wonderfull great rewarde. Nowe concerning the tran∣slation of this word yekebh, the Seuentie Interpreters, nor* 1.83 yet S. Hierom, are sufficient to determine the ambigui∣tie in this place, more than in an hundred other places, where our translations depart from their iudgement. But it is still free for men of euery age, to vse the gifte of knowledge, and interpretation of tongues, vnto the exact finding out of the true meaning of the holy Ghost in the Scriptures. Neyther doe we ioyne with them, one∣ly for aduantage, as you fondly charge vs, but as I haue shewed you reason in the example you bring, so is there reason also to be shewed, wheresoeuer we eyther ioyne

with them, or depart from them. Where you say, we can not abide holinesse of places, it is false, for we doe ac∣knowledge the holinesse of all places, which you can proue, that God hath sanctified, as he did the Arke, the temple, the tabernacle, &c.

MART. 24. But you vse (you say) the ambiguity of the Hebrew. Take heede that your libertie in taking all aduanta∣ges, against the common and approued interpretation of the whole Church, be not very suspicious. For if it doe signifie also reward, as (you know) it doth very commonly, and your selfe so translate it, (Psal. 18. v. 11.) when you can not choose: and if the Septuaginta do here so translate it in Greeke, and * 1.84 S. Hie∣rome in his Latine translation, according to the Hebrew, & the auncient fathers in their commentaries: what vpstart new mai∣sters are you that set all these to schoole againe, and teach the world a new translation? If you will say, you follow our owne great Hebrician, Sanctes Pagninus. Why did you follow him in his translation, rather than in his Lexicon called The saurus, where he interpreteth it as the whole Church did before him? Why did you follow him (or Benedictus Arias either) in this place, and doe not follow them in the selfe same case, a litle before transla∣ting that very Hebrew word, which is in this place, propter re∣tributionem,* 1.85 for reward? So that you followe nothing, ney∣ther* 1.86 iudgement, nor learning, in Hebrew or Greeke, but onely your owne errour and heresie, which is, that we may not doe well in respect of reward, or, for reward, and therefore because the ho∣ly Prophet Dauid sayde of him selfe the contrary, that he did bende his whole hart to keepe Gods commaundements for re∣ward, you make him say an other thing.

FVLK. 24. If Sanctes Pagninus, Benedictus Arias, and Isidorus Clarius, be vpstart newe Maisters in your iudgement, because they depart here from the Septua∣ginta, and Saint Hierome, we poore men must looke for small fauour at your handes. But because you say we fol∣lowe nothing, neither iudgement nor learning, in He∣brew or Greeke, but onely our owne errour and here∣sie: I will set downe the iudgement of Isidorus Clarius,

vpon this place, who translateth it, as all the Hebritians of this age doe, and yeldeth his reasons in these wordes. Inclinaui cor meum.\]

Accommodaui animum meum, vt opere praestem praecepta tua, &c. I haue inclined my hart.\] I haue applied my minde, that in worke or deede, I might per∣forme thy commaundements, euen vnto the ende of my life. For that worde, propter retributionem, for reward, the Hebrew wordes haue not: and truely it is to be taken a∣way, for it is too seruile a thing, and not worthy of so great a Prophet, to giue diligence to Gods commaun∣dements for reward, and hope of retribution. For that is the part of an hyreling, and of him which is vnworthye the name of a sonne: neyther can he be worthily called a Christian man, that serueth Christ with this minde. For what? if God should say so, that he would not rewarde vs with any other retribution, seeing for this one thing, that we are created by him, we can neuer satisfie this debt, shal we refuse to serue him. Therfore we are bound to serue him with our whole minde, although he had decreed to thrust vs into hell fire, both for that which we owe him, and for that we liue onely that time which we bestow in well doing, for they which giue ouer them selues to all wicked works, by no meanes can be sayd to liue. Yet there may be an interpretation of the Hebrew wordes, without such offence, so that it may be sayde, for euer is the rewarde, as else where we reade, in kee∣ping of them is great rewarde. For by this meanes it is signified, that the fruite in deede of keeping Gods law is very great, but yet that retribution is not the ende and scope, but the loue of God. Let all indifferent Readers iudge by this,

what iust cause you haue thus to rayle, not only vpon our translators, but also vpō al learned Pa∣pistes, that haue translated euen so. And let the ignorant iudge, what knowledge you haue in the Hebrewe tongue, which vrge the false translation of the Seuen∣tie, against the opinion and translation of all the learned Hebritians of this age, both Papistes and Protestantes:

although it were no hard thing to proue, that the Greeke text of the Psalmes, which nowe we haue, is none of the Seuenties translation, as euen Lindanus might teach you, de opt. gen. l 3. ••. 6.

MART. 25. And to this purpose perhaps it is, (for other cause I can not gesse) that you make such a maruelous transpo∣sition of wordes in your translation, (Mat. 19.) saying thus: When the sonne of man shall sit in the throne of his ma∣iestie, ye that haue followed me in the regeneration, shal sit also vpon twelue scates. Whereas the order of these wordes both in Greeke and Latine, is this: You that haue followed me, in the regeneration, when the Sonne of man shall sit in his maiestie, you also shall sit vpon twelue seates. To follow Christ in the regeneration, is not easily vnderstood what it should meane: but to sit with Christ in the regeneration, that is, in the resurrection, vpon twelue seates, that is familiar and e∣uery mans interpretation, and concerneth she great reward that they shall then haue, which here followe Christ, as the Apostles did.

FVLK. 25. You looke for faultes very narrowly, that can espye but a comma wanting, although it be no impious sense to follow Christ in the regeneration; for the worlde by Christ was after a sort renewed, when the cause of the restauration thereof was performed, as for the reward, of which you haue such a seruile care, is ex∣pressed in sitting vpon twelue seates, to iudge the tribes of Israell. Wherefore there was no neede, that you shoulde feare the losse of your rewarde, by this transpo∣sition.

MART. 26. The like transposition of wordes is in some* 1.87 of your Bibles (Heb. 2. v. 9.) thus. We see IESVS crowned with glorie and honour, which was a litle inferior to the Angels, through the suffering of death. Whereas both in Greeke and Latine, the order of the wordes is thus: Him that was made a litle inferior to Angels, we see IESVS. through the passion of death, crowned with honour and glorie. In this later, the Apostle sayth, that Christ was crowned

for his suffering death, and so by his death merited his glorie. But by your translation, he saith that Christ was made inferiour to Angels by his suffering death, that is (saith Beza) For to* 1.88 suffer death: and taking it so, that he was made inferiour to Angels, that he might die, then the other sense is cleane exclu∣ded, that for suffering death he was crowned with glorie: and this is one place among other, whereby it may very well be ga∣thered that some of you thinke that Christ him selfe did not* 1.89 merite his owne glorie and exaltation. So obstinatly are you set against merites and meritorious workes. To the which purpose also you take away mans free will, as hauing no habilitie to worke toward his owne saluation.

FVLK. 26. Whether we say, Christ was crowned for his suffering, or Christ was made inferiour to the An∣gels through his suffering, the sense of either of both is good and godly, and may stande with the place, neither doth the one of them exclude the other: although but one only can be the sense of the place. And if this be the place, by which you may gather, that some of vs thinke, that Christ merited not his owne glorie, it is not worth a straw. We hold that Christ for him selfe needed not to merite, because he was the Lorde of glorie, but that he merited for vs, to be exalted in our nature, for our sal∣uation, it is so farre off that we deny, that our whole comfort resteth in his merites, and in his glorie, which he hath deserued for vs, we hope to be glorified for euer. When you make your transition to the next chapter, you say, we take away mans free wil, as hauing none abi∣litie to worke, by which it seemeth, that you doe not onely allowe to man the freedome of his will, but also power to worke whatsoeuer he will: so that he shall not only haue a free will, but also a strength by the same to worke towardes his owne saluation.

Notes

• * 1.1

  Bib. 1577.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  I suppose.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non sunt condig∣nae ad futuram, gloriam. S. Chrysostom vpon this place.
• * 1.5

  1.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  Prou. 3.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  The Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth a comparison. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Hovve good vvorkes merite life euerlasting, though one in∣comparably ex∣ceede the other.
• * 1.14

  Heb. 2. ••. in the nevv Testamēt of the yeare 1580. & Bib. 1579.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  ••. Cor. 4. v. 17.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  See this Greeke vvord, 2. Cor. 7. thrise. VVhere thē selues trans∣late it, causeth▪ worketh, v. 10. 11.
• * 1.19

  Ep. 56. nu. 3. Singulorum met rita.
• * 1.20

  Ad Quirin. lib. 1. ca. 42.
• * 1.21

  Ser 37. de San∣ctis.
• * 1.22

  Praemia merito∣rum.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dignos se. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  Condignae ad glo∣riam.
• * 1.26

  Dignosse.
• * 1.27

  Merite of good vvorkes plaine∣ly proued by the Scriptures.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  Dignus mercede s••••a.
• * 1.31

  Non ero cōdignu•• prouidentiae.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  Apoc. 16.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Digni sunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dignos se.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifie desert.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.40

  Quidigni habe∣buntur. Vt digni habea∣mini.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make vvorthy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be made, or to be vvorthy. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Col. 1. v. 12.
• * 1.50

  Annot. in 3. Mat. no. Test. 1556.
• * 1.51

  Idoneum dicere malui.
• * 1.52

  Oecum. in Caten.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.54

  Ho. de Cruce & latrone.
• * 1.55

  Vt etiam illius d••∣gnitatis gloriam merer••ntur.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.58

  Luc. 18. Luc. 7.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.60

  Eccles. 16. Psal. 61. Apoc. 22.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  Prefat. in no. Test. 1556.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.64

  2. Epist. v. 8.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.67

  Mat. 20.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.69

  Luc. 10.
• * 1.70

  Math. 20.
• * 1.71

  Luc. 10.
• * 1.72

  Ambros. ad virg. in exhor.
• * 1.73

  Annot. in Ro. c. ••. v. 27.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.75

  Hebr. 10. & 11.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Phor. apud Oecum. in Hebr. 10. Ps. 18. & 118. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.79

  Luc. 18. & 17.
• * 1.80

  Coll. 3.
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.84

  Propter aeter∣nam retributio∣nem sez. vitae ae∣ternae, vt eam merear percipere. in comment.
• * 1.85

  Psalm. 118. v. 112.
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  No. Test. 1580.
• * 1.88

  Vt mori posset.
• * 1.89

  See Caluine in epist. ad Philip.