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.

CHAP XI. Heretical translation for IMPVTATIVE IVSTICE, against true inhe∣rent iustice.

1 ONE place might suffise, in steede of many, vvhere Beza doth pro∣test, that his adding or alteration of the text, is, specially against the execrable errour of inherent iustice,* 1.1 vvhich (he saith) is to be auoided as nothing more. His false translation, thus our English Be∣zites and Caluinists folovv in their Bibles. Likevvise then as by the offense of one,* 1.2 the fault came on al men to condemnation: so by the iustifying of one, the benefite abounded, tovvard al men to the iu∣stification 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.* 1.3 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 iu∣stification, because he vseth it in other pla∣ces. He doth so in deede, but then his com∣mentarie 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.* 1.4 that is (saith Beza) shal be pro∣nounced 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 com∣mentarie make the Apostle say as him self imagineth.* 1.5 Yet in an other place he prote∣steth 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,* 1.6 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 reuol∣teth againe, & interpreteth al these goodly vvordes in his old sense,* 1.7 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.* 1.8 Not so neither, but faith (saith he) is an instrument vvherevvith vve apprehēd Christ our iustice. So that vve haue no more iu∣stice in vs, then vve haue glorie: for glorie also vve apprehend by faith.

3 For this purpose both he and the En∣glish Bibles translate thus:* 1.9 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,* 1.10 in the steede & place of iustice: so also taking avvay true inherent iustice euen from Abraham him self. But to admit their translation (vvhich notvvith∣standing in their sense is most false) must it needes signifie, not true inherent iustice, be∣cause 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, and so forth: it should signifie, it is no sinne in deede, nor great benefite.* 1.11 But let them call to minde, that the Scripture vseth to speake of sinne & of iustice alike. It shal be sinne in thee,* 1.12 or, vnto thee, as they translate Bibl. 1577: or as S. Hierom translateth, It shal be reputed to thee for sinne: Deut. c. 23 & 24. and (as them selues translate) it shal be righteousnes vnto thee, before the Lord thy God. & againe Deut. c. 6. This shal be our righ∣teousnes before the Lord our God, if vve keepe al the com∣maundements, as he hath commaunded vs. If then iu∣stice only be reputed, sinne also is only re∣puted: if sinne be in vs in deede, iustice is in vs in deede.

4 Againe the Greeke fathers make it plaine, that to be reputed vnto iustice,* 1.13 is to be true iustice in deede,* 1.14 interpreting S. Paules vvordes in Greeke, thus: Abraham obtained iu∣stice,

Abraham vvas iustified.* 1.15 for that is, say they, It vvas reputed him to iustice. Doth not S. Iames say the like, (c. 2. v. 23) testifying, that in that Abraham vvas iustified by faith and vvorkes, the Scripture vvas fulfilled, that saith, It vvas reputed him to iustice? Gen. 15. v. 6. In vvhich vvordes of Genesis, vvhere these vvordes vvere first vvritten by Moyses, in the Hebrue there is not, for iustice, or, in steede of iustice, (vvhich Beza pleadeth vpon, by the Hebrue phrase) but thus,* 1.16 He (God) reputed it vnto him, iustice. though here also the English Bibles adde, for. vvhich, precisely transla∣ting the Hebrue they should not doe, spe∣cially vvhen they meane it vvas so counted or reputed for iustice, that it was not iustice in deede.

5 But as for either the Hebrue or Greeke vvord, that is here vsed, to repute or account, they are then vsed, vvhen it must needes signifie, that the thing is so in deede, and not onely so reputed. as, Psal. 118. octonatio SAMEC. I haue reputed or accounted al the sinners of the earth, preuaricators or transgressors. praeuaricantes reputaui.* 1.17 So did the Septuaginta take the Hebrue vvord and reade it. And S. Paul, So let a man repute or account vs as the Ministers of Christ. Let them goe now & say, that neither they, vvere sinners in deede, nor these, Christs ministers in deede, because they vvere re∣puted for such. let them say the children of

the promis were not the seede of Abraham,* 1.18 because the Apostle saith, Ro. 9. v. 8. they are reputed for the seede. But hovvsoeuer it be, the Protestants vvil haue it so to be taken, at the least in the matter of iustification.

6 Againe, vvhere S. Paul saith, 2 Cor. 5. That vve might be made the iustice of God in him: they in their first translations, intolerably corrupt it thus. That vve by his meanes should be that righteousnes,* 1.19 vvhich BEFORE GOD IS ALLOWED. Who taught them to trāslate so dissolutely, Iustitia Dei, the righteousnes vvhich before God is allovved? did not their errour and heresie, vvhich is, that God reputeth and accounteth vs for iust, though vve be in deede most foule sinners, and that our iu∣stice being none at al in vs, yet is allovved and accepted before him for iustice and righteousnes?

7 Againe to this purpose:* 1.20 they make S. Paul say that God hath made vs accepted, or freely accepted in his beloued sonne as they make the Angel in S. Luke say to our Lady, Haile freely beloued:* 1.21 to take avvay al grace inherent & residēt in the B. Virgin, or in vs: vvhereas the Apostles vvord signifieth, that vve are truely made gratious or grateful & accepta∣ble, that is to say, that our soul is invvardly endued & beautified vvith grace & the ver∣tues proceding thereof, & consequently is holy in deede before the sight of God, & not

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only so accepted or reputed, as they ima∣gin. If they knovv not the true significa∣tion of the Greeke vvord, & if their heresie vvil suffer them to learne it, let them heare S. Chrysostom not only a famous Greeke Doctor, but an excellent interpreter of al S. Paules epistles: vvho in this place putteth such force and significancie in the Greeke vvord, that he saith thus by an allusion and distinction of vvordes:* 1.22 He said not, VvHICH HE FREELY GAVE VS, but, WHEREIN HE MADE VS GRATEFVL, that is, not onely deli∣uered vs from sinnes, but also made vs beloued and amia∣ble, made our soule beautiful, grateful, such as the Angels and Archangels are desirous to see, and such as himself is in loue vvithal, according to that in the Psalme, THE KING SHAL DESIRE, or BE IN LOVE WITH THY BEAVTIE. So S. Chrysostom & after him Theophylacte, vvho vvith many mo vvordes & similitudes explicate this Greeke vvord and this making of the soule gra∣tious and beautiful invvardly, truly, and inherently.

8 And I vvould gladly knovv of the Aduersaries, if the like Greeke vvordes be not of that forme and nature, to signifie so much as,* 1.23 to make vvorthy, to make meete: and vvhether he vvhom God maketh vvorthie, or meete, or grateful, iust, and holy, be not so in very deede, but by acceptation only. if not in deede,* 1.24 then God maketh him no

better then he vvas before, but only accep∣teth him for better: if he be so in deede, then the Apostles vvord signifieth not, to make accepted, but to make such an one as being by Gods grace sanctified and iusti∣fied, is vvorthie to be accepted, for such pu∣ritie, vertue, and iustice as is in him.

9 Againe, for this purpose (Dan. 6, 22.) they vvil not translate according to Chal∣dee,* 1.25 Greeke, and Latin, Iustice vvas found in me. but they alter it thus, My iustice vvas found out.* 1.26 & other of them, My vnguiltinesse vvas found out. to dravv it from inherent iustice, vvhich vvas in Daniel.

10 Againe, it must needes be a spot of the same infection, that they translate thus, As Dauid DESCRIBETH the blessednes of the man vnto vvhom God imputeth righteousnes.* 1.27 Ro. 4, 6. as though imputed righteousnes vvere the de∣scription of blessednes. They knovv the Greeke doth not signifie, to describe. I vvould once see them precise in folovving the Greeke and the Hebrue. if not, vve must looke to their fingers.

Notes

• * 1.1

  Annot. in Rom. 5, 18.
• * 1.2

  Rom. 5.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. absolui. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. absoluitur.
• * 1.4

  Iusti pronū∣ctabuntur.
• * 1.5

  Annot. Ro. 3. v. 20.
• * 1.6

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

  non quasi nobis inda∣tur qualitas.
• * 1.8

  Annot. in Ro. 4. v. 2.
• * 1.9

  Pro iustitia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  Vice & loco
• * 1.11

  Reputabitur tibi in pec∣catum.
• * 1.12

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

  Oecum. in caten. Pho∣tius.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 4.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Bib. 1562. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  1 Eph. v. 6.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.23

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

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.