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. IX. Heretical translation against MERITES or MERITORIOVS WORKES and the REWARD for the same.

WHEN they translate (Ro. 8, 18) thus,* 1.1 I am certainely persuaded, that the afflictions of this time, ARENOT WORTHIE OF THE GLO∣RIE vvhich shal be shevved vpon vs: do 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 do not merite nor deserue the heauenly glorie? but in the Greeke it is far otherwise. I vvil not stand vpon their first vvordes, I am certainely persuaded,* 1.2 vvhich is a far greater asseueration then the Apostle vseth, and I maruel hovv they could so translate that Greeke word, but that they vvere disposed, not only to translate the Apostles vvordes falsely against meritorious vvorkes, but also to auouch and affirme the same lustely, vvith much more vehemencie of vvordes then the Apostle speaketh. vvel, let vs par∣don them this fault, & examine the vvordes folovving. Vvhere the Greeke saith not,* 1.3 as they translate vvith ful consent in al their English Bibles, The afflictions are not vvorthie of the glorie &c. but thus, The afflictions of this time are not equal, correspondent, or cōparable to the glorie to come.* 1.4 because the afflictions are short, the glo∣rie is eternal: the afflictions smal and fevv in comparison, the glorie great and aboun∣dant aboue measure.

2 This is the Greeke phrase & the Apost∣les meaning, vvhich vve neede not greatly to proue, because their ovvne Doctors Cal∣uin and Beza do so interpret it, & therfore vvonder it vvere that the Geneua English bibles also should forsake their Maisters, and folovv the errour of the other English bibles, but that they thought the more voi∣ces the better. In the meane time the peo∣ple seeth no other translation, & thinketh it is the Apostles very vvordes. But Beza him self telleth them the contrarie, transla∣ting thus: Statuo minimē esse paria quae presenti tem∣pore perpetimur, futurae gloriae nobis reuelandae. that is, I am of this opinion, that the things vvhich vve suffer in this present time, are not equal to the glorie that shal be reucaled to vs. And in his commentarie, thus, S. Paules discourse and matter handled in this place. de∣clare, that he speaketh not of the valure or price of the af∣flictions vvhich vve suffer for Christ, but rather by compa∣ring their qualitie and quantitie vvith life euerlasting, he gathereth that vve shal be infinitly more happie vvith Christ, then vve are miserable here. Therfore did he vse the* 1.5 Greeke vvord rightly and properly, vvhich the Grammarians say is spoken of such things, as being poi∣sed or vveighed, are found of one vveight. Thus far Beza.

3 If then a comparison only be signified, vvhy do they not so trāslate it in English, that it may be taken for a comparison in our English phrase? For they knovv. very vvel that if a man should say in English,

according as they translate, Good vvorkes are not vvorthie of heauen, this man is not vvor∣thie of my fauour, he is not vvorthie 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, and they must needes haue intēded that he should so take it. For though he Greeke phrase may signifie a comparison, being so vttered,* 1.6 yet not the English. and if it might, yet obscurely and ambiguously: and if it might, yet here they do falsely translate so, because here the Greeke phrase is othervvise, and therfore should othervvise be Englished. For it is not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vvhich is, as they trāslate, vvorthy of the glorie: but, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which cānot be so trāslated. For if it might, then these Greeke phrases vvere al one, and might be vsed indifferently. And then I must desire them to turne me this into Greeke, He is not vvorthie of thankes. and if they turne it by the Apostles phrase in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to al Grecians they shal be ridiculous. And yet this is as vvel turned out of English into Greeke, as they haue turned the other out of Greeke into English.

4 Marie, if they vvould exppresse a com∣parison

of equalitie or inequalitie betwene thing & thing, thē this is the proper Greeke phrase thereof, and much more proper for this purpose,* 1.7 thē by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & a genitiue case. Which notvvithstanding is often so vsed in the Scriptures, by vvay of cōparison. as Pro∣uerb. 3. concerning the praise of vvisedom. Vvhere S. Augustine to expresse the com∣parison,* 1.8 readeth thus, Omne pretiosum non est illi dignum: and S. Hierom according to the He∣brue thus,* 1.9 omnia quae desiderantur no valent huic cōpa∣rari. or, adaequari. and Ecclci 26, vve haue the very like speache proceding of the said Greeke vvord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Omnis ponderatio non est digna continentis animae. Vvhich the English Bibles translate thus, There is no vveight to be compared vnto a minde that can rule it self. or, vvith a continent minde.

5 And if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvith a genitiue case signifie a comparison, and them selues so translate it in al their Bibles,* 1.10 should not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Apostles phrase much more be so trāslated? I appeale to their ovvne cōsciences. Againe if here in Ecclicus they say not according to the Greeke vvordes,* 1.11 There is no vveight vvor∣thie of a continent minde, because they vvould by an English phrase expresse the compa∣rison: is it not more then euident, that vvhen they translate the Apostle by the ve∣ry same vvordes, Vvorthie of the glorie &c: they

knovv it can not, and they meane it should not signifie a comparison? I can not suffici∣ently expresse, but only to the learned and skilful reader, their partial and heretical dealing. Briefely I say, they translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not to be compared vvith a con∣tinent minde, being in Greeke Word for word Not vvorthie of a continent minde: and contrarie∣vvise they translate in S. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not vvorthie of the glorie to come, being in the Greeke, Not to be cōpared to the glorie to come. according to the very like Latin phrase by dignus Eccl. 6. Amico fideli nulla est com∣paratio, & non est DIGNA ponderatio auri & ar∣genti CONTRA BONITATEM FIDEI, that is, according to their ovvne translation, A faithful frende hath no peere, vveight of gold & sil∣uer is not to be compared to the goodnes of his faith.

6. Novv if they vvil say, though their translation of S. Paules vvordes be not so exact and commodious,* 1.12 yet the sense and meaning is al one (for if these present af∣flictions be not equal or comparable to the glorie to come, then neither are they wor∣thie of it, nor can deserue or merite it) let the Christian reader marke the difference. First their Beza and Caluin telleth them that the Apostle speaketh of the one, and not of the other. Secōdly, the passions & af∣flictions that Christ our Sauiour suffered al

his life, vvere not comparable to the eter∣nal glorie vvhich he obtained thereby: yet did he thereby deserue and merite eternal glorie, not only for him self, but for al the vvorld: yea by the least affliction he suffe∣red, did he deserue al this. vnles you vvil deny also that he merited and deserued his glorie, vvhich your opinion a man might very vvel gather by ** 1.13 some of your false translations, but that you vvould thinke vs to suspicious, vvhich perhaps vve vvil exa∣mine hereafter. Thirdly, the present plea∣sure of aduoutrie during a mans life, is not comparable to the eternal torments of hel fire: and yet it doth merite and deserue the same. Fourthly, the Apostle by making an incomparable difference of the glorie to come vvith the afflictiōs of this time, doth (as S. Chrisostom saith) exhort them the more vehemently and moue them to sus∣taine al things the more vvilingly:* 1.14 but if he said as they translate, The afflictions are not vvorthie of heauen, you are neuer the neerer heauen for them, only beleeue: this had not been to exhort them, but to discou∣rage them.* 1.15 Fifthly, the Apostle vvhen he vvil els vvhere encourage them to suffer, saith plainely,* 1.16 Our tribulation vvhich presently is for a moment and light, WORKETH aboue measure exce∣dingly, an eternal vveight of glorie in vs.

7 See you not a comparison betvvene short and eternal, light tribulation, & exce∣ding vveightie glorie: and yet that one also vvorketh the other, that is, causeth, purcha∣seth, and deserueth the other? for, like as the litle seede being not cōparable to the great tree, yet causeth it and bringeth it forth: so out tribulatiōs & good vvorkes othervvise incomparable to eternal glorie, by the ver∣tue of Gods grace vvorking in vs, worketh, purchaseth, and causeth the said glorie. for so they knovv very wel the Greeke vvorde importeth:* 1.17 though here also they translate it most falsely, prepareth. Bib. an. 1577.

8 Lastly, for most manifest euidence, that these present tribulations and other good vvorkes are meritorious & vvorthie of the ioyes to come, though not cōparable to the same: you shal heare the holy Doctors say both in one passage or sentence.* 1.18 S. Cyprian thus: O vvhat maner of day shal come, my brethren, vvhen our Lord shal recount the MERITES of euery one, and pay vs the revvard or stipend of faith and deuo∣tion?* 1.19 Ep. 56. here are merites & the revvard for the same. It folovveth in the said Doctor, Vvhat glorie shal it be, and hovv great ioy, to be admitted to see God, so to be honoured that thou receiue the ioy of eternal life with Christ thy Lord God, to receiue there that vvhich neither eie hath seen, nor eare hath heard, nor hath ascended into the hart of man for, that vve shal receiue greater things, then here either vve doe, or suffer, the Apostle pronounceth, saying, The passions of this time are

not condigne or cōparable to the glorie to come, Here vve see that the stipend or revvard of the me∣rites aforesaid, are incōparably greater then the said merites.

9 Likevvise S. Augustine:* 1.20 The exceding goodnes of God hath prouided this, that the labours should soone be ended,* 1.21 but the revvardes of the MERITES should endure vvithout end: the Apostle testifying, THE PASSIONS OF THIS TIME ARE NOT COMPARABLE &c. For vve shal receiue greater blisse, then are the afflictions of al passions vvhatsoeuer. Thus vve see plainely, that short tribulations are true merites of endles glorie, though not comparable to the same: vvhich truth you impugne by your false and heretical translation. But let vs see further your dealing in the self same controuersie, to make it plainer that you bend your translations against it, more then the text of the Scripture doth permit you.

10 In the booke of vvisedom, vvhere there is honorable mention of the merites of Saincts and their revvardes in heauen, the holy Scripture saith thus:* 1.22 God hath proued them, and findeth them MEETE FOR HIM SELF. To omit here that you vse the present tense, vvhereas in the Greeke they are pre∣ter tenses (God knovveth vvhy, only this vve knovv, that it is no true nor sincere trālation) but to vvincke at smaller faultes,

vvhy say you here in al your Bibles, that God findeth his Saincts and holy seruants meete for himself, and not, vvorthie of him self? See your partialitie, and be ashamed.

11 In the Apostles places before exami∣ned, you said negatiuely, that the afflictions of this time vvere NOT WORTHIE OF the glorie to come, the Greeke not bearing that trāslation: but here, vvhen you should say affirmatiuely, and that vvord for vvord after the Greeke, that God found them WORTHIE OF HIM SELF,* 1.23 there you say, MEETE FOR HIM SELF, auoiding the terme, vvorthie, because merite is included therein. So that vvhen you vvil in your translation deny merites,* 1.24 then condignae ad, signifieth, vvorthie of: vvhen you should in your traslation affirme merites,* 1.25 then Dignus vvith an ablatiue case doth not signifie, vvorthie of. No matuel if such vvilfulnes vvil not see the vvord merite, or that vvhich is equiualent thereto, in al the Scripture. for vvhen you do see it, and should translate it, you suppresse it by an other vvord. But this is a case vvorthie of examination,* 1.26 vvhether the Scripture haue the vvord, merite, or the equiualēt thereof. for vve vvil force them euen by their ovvne transla∣tions, to confesse that it is found there, and that they should translate it accordingly

often vvhen they doe not, yea, that if vve did not see it in the vulgar Latin translatiō, yet they must needes see it and finde it in the Greeke.

12 First vvhen they translate the foresaid place thus,* 1.27 The afflictions of this time are not vvor∣thie of the glorie to come: they meane this, deserue not the glorie to come, for to that purpose they do so translate it, as hath been declared.* 1.28 Againe, vvhen it is said, The vvorkeman is vvor∣thie of his hire or vvages: Vvhat is meant, but that he deserueth his vvages? And more plainely Tob. 9. they translate thus: Brother Azarias,* 1.29 if I should giue my self to be thy seruant. I shal not DESERVE thy prouidence. And such like. If then in these places, both the Greeke & the Latin signifie, to be vvorthie of, or, not to be vvorthie of, to deserue, or, not to deserue: then they must allovv vs the same signification and vertue of the same vvordes in other like places. Namely Apoc. 5. of our Sauiours merites, thus:* 1.30 The lambe that vvas killed, IS VVORTHIE to receiue povver and riches, &c. Vvhat is that to say, but, DESERVETH to receiue? For so I trust they vvil allovv vs to say of our Sauiour, that he in deede deserued. Againe, of the damned,* 1.31 thus: Thou hast giuen them bloud to drinke, for they ARE VVORTHIE. or, THEY HAVE DESERVED. is it not al one? lastly of the elect, thus: They shal vvalke vvith me in vvhite,

because they are vvorthie, Apoc. 3. that is,* 1.32 because they deserue it. and so in the place before by them corrupted, God found them vvorthie of him: that is, such as deserued to be vvith him in eternal glorie. Thus by their ovvne trans∣lation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and dignus, are plainely de∣duced, vvorthines, desert, and merite of saincts, out of the Scriptures.

13 But to procede one steppe further,* 1.33 vve proue it also to be in the Scriptures, thus. Them selues translate thus Heb. 10, 29. Of hovv much sorer punishement shal he be vvorthie, vvhich treadeth vnder foote the sonne of God? though one of their Bibles of the yere 1562,* 1.34 very false∣ly and corruptly leaueth out the vvordes, vvorthie of, saying thus, Hovv much sorer shal he be punished &c: Fearing no doubt by trans∣lating the Greeke vvord sincerely, this con∣sequence that novv I shal inferre. to vvit, If the Greeke vvord here, by their ovvne trāslation, signifie to be vvorthie of, or, to deserue, being spoken of paines and punishement deserued: then must they graunt vs the same vvord so to signifie els vvhere in the nevv Testament, vvhen it is spoken of de∣seruing heauen and the kingdom of God. as in these places. Luc. 21. Vvatch therfore,* 1.35 al times praying, that you MAY BE VVORTHIE to stand before the sonne of man. and c. 20. THEY THAT ARE VVORTHIE to attaine to that vvorld & to the resurrection from the dead, neither marie,* 1.36 nor are maried.

& 2 Thess. 1.* 1.37 That you may BE VVORTHIE of the kingdom of God, for vvhich also ye suffer.

14 Thus you should translate in al these places, according to your translation of the former place to the Hebrues: or at the least∣vvise you should haue this sense and mea∣ning, as the old vvulgar Latin hath, trans∣lating in al these places,* 1.38 counted vvorthie, but meaning vvorthie in deede: as vvhen it is said, Abraham was reputed iust, it is meant, he vvas iust in deede. If you also haue this meaning in your translations, vvhich here folovv the vulgar Latin: then vve appeale to your selues, vvhether, to be counted vvorthie, and to be vvorthie, & to deserue, and to merite, be not al one: and so here also Merite is deduced. But if you meane ac∣cording to your heresie, to signifie by trās∣lating, counted vvorthie, that they are not in deede vvorthie: then your purpose is here∣tical, and translation false and repugnant to your translating the same vvord in other places, as is declared, and novv further vve vvil declare.

15* 1.39 They vvhom God doth make vvor∣thie, they are truely and in deede vvorthie: are they not? but by your ovvne transla∣tion of the same vvord in the actiue voice, God doth make them vvorthie. therfore in the passiue voice it must also signifie to

be made or to be in deede vvorthie. For example, 2 Thess. 1, 11. You translate thus,* 1.40 vve also pray for you, THAT OVR GOD MAY MAKE YOV VVORTHIE of this calling. According to vvhich translation, vvhy did you not also in the self same chapter a litle before trans∣late thus:* 1.41 That you MAY BE MADE VVOR∣THIE (and so be vvorthie) of the kingdom of God, for vvhich also you suffer? You knovv the case is like in both places. & in the Greeke doctors you specially should knovv (by your ostētation of reading them in Greeke) that they according to this vse of holy Scripture, very often vse also this vvord both actiuely & passiuely, to make vvorthie,* 1.42 & to be made, or, to be vvorthie. See the Greeke Li∣turgies.

* 1.4316 Vvhich S. Chrysostom, to put al out of doubt, explicateth thus in other vvordes, That he make vs vvorthie of the kingdom of heauen. Ser. 1. de orando Deo. And vpon the epi∣stle to Titus c. 3. in the same sense passiuely, God graunt vve may al BE MADE VVORTHIE (or be vvorthie) of the good things promised to them that loue him. And in an other place of the said doctor it must needes signifie, to be vvor∣thie. as vvhen he saith, In Colos. 1.* 1.44 No man liueth such a trade of life, that he is vvorthie of the kingdom, but al is his gift For to say thus, No man so liueth that he can be counted vvorthie of the kingdom of heauen:

is against the Protestants ovvne opinion, vvhich say they are counted vvorthie, that are not. Againe, to say, No man so liueth that he can be made vvorthie: is false, because God can make the worst man worthie. It remaineth then to say, No man so liueth that he is vvorthie. Vvhich a litle before he declareth thus, No man by his ovvne proper merites obtaineth the kingdom of heauen.* 1.45 that is, as his ovvne, and of him self vvithout the grace of God. And yet vve must shevv further out of the Scriptures, that God maketh vs vvorthie, and so vve are in deede vvorthie, and here also vve must conuince you of false and partial in∣terpretation.

17 The Greeke vvord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I pray you) vvhat doth it signifie? you must ansvver that it signifieth not onely, meete, but also, vvorthie.* 1.46 for so Beza teacheth you, & so you translate Mat. 3, 11. &c. 8, 8. & 1 Cor. 15, 9. I am not vvorthie, in al three places. And vvhy (I pray you) did you not likevvise folovv the old Latin interpreter one steppe fur∣ther, saying,* 1.47 Giuing thankes to God the father THAT HATH MADE VS WORTHIE, but translating rather thus, Vvhich hath made vs meete to be partakers of the inheritāce of the saincts in light. Here vvas the place vvhere you should haue shevved your sinceritie, and haue said that God maketh vs vvorthie of heauenly

blisse. because you know if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be vvorthy, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to make vvorthie. But you are like to Beza your Maister, vvho (as though al interpretation of vvordes vvere at his commaundement) saith, here and here and so forth I haue folovved the old Latin in∣terpreter, translating it, vvorthie:* 1.48 but in such and such a place (meaning this for one) I chose rather to say, MEETE.* 1.49 but that both he and you should here also haue translated, vvorthie, the Greeke fathers shal teach you, if vve be not vvorthie, or able to controule so mightie Grecians, as you pretend to be vvhen you crovve vpon your ovvne dunghil, othervvise in your translations shevving smal skil, or great malice.

18 The Greeke fathers (I say) interprete the Apostles vvord here, thus:* 1.50 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, hath made vs vvorthie, and giuen vs the grace to be vvorthie. and S. Basil in orat. Liturg. making both Greeke vvordes al one, saith,* 1.51 THOV HAST MADE VS WORTHIE to be ministers of thy holy altar. and anon after, MAKE VS WORTHIE for this ministerie. And S. Chrisost. vpon the Apostles place, God doth not only giue vs societie vvith the Saincts, but maketh vs also vvorthie to receiue so great dignitie. And here is a goodly conside∣ration of the goodnes of God tovvard vs,

that doth in deede by his grace make vs vvorthie of so great things, vvho other∣vvise are most vnvvorthie, vile, and abiect. Vvhich making of vs vvorthie, is expressed by the said Greeke vvordes, more then by the Latin, mereri, because it declareth whence our merite and vvorthines procedeth. to vvit,* 1.52 of God. both vvhich S. Chrysostom expresseth excellently thus: Vvhen he brought in Publicans to the kingdom of heauen, be defamed not the kingdom of heauen, but magnified it also vvith great ho∣nours, shevving that there is such a Lord of the kingdom of heauen, vvhich hath made euen vnvvorthie persons to be so much better,* 1.53 that they should deserue euen the glorie of that dignitie. And Occumenius saith, that it is Gods glorie,* 1.54 TO MAKE HIS SERVANTS WORTHIE of such good things: and that it is their glorie,* 1.55 TO HAVE BEEN MADE WORTHIE of such things. in 2, Thess. 1.

19 Thus vve see hovv the holy Scripture vseth equiualent vvordes to signifie, merite, vvhich you suppresse as much as you can. So likevvise vve might tel you of other vvordes and phrases that do plainely im∣port and signifie merite. as vvhen it is said Ecclesiastici 16. Euery man shal finde according to his vvorkes.* 1.56 Budee both your Maister and ours in the Greeke tongue, telleth vs that the Greeke vvord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to finde) is proprely to receiue for that vvhich a man hath giuen or laboured. & to requite you vvith some profane authoritie, because you delight

much in that kinde) the vvhole oration of Demosthenes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vvil tel you the same. Novv, to receiue for that vvhich a man hath laboured or vvrought, vvhat doth it els presuppose, but merite & desert? It is a common phrase of the Scripture, that God vvil iudge and revvard or repay ac∣cording to euery mans vvorkes.* 1.57 doth not this include merite & demerite of vvorkes? but I vvot not hovv, nor vvherfore, in this case you translate sometime, deedes, for vvorkes, saying,* 1.58 Vvho vvil revvard euery man accor∣ding to his deedes. and againe, You see then hovv that of deedes a man is iustified, and not of faith only.

20 I knovv you vvil tel vs that you vse to say deedes or vvorkes indifferently, as also you may say, that you put no difference betvvene iust and righteous, meete and vvorthie, but vse both indifferently. To the ignorant this is a faire ansvver, and shal soone per∣suade them: but they that see further, must needes suspect you, til you giue a good reason of your doing. For, the controuersie being of faith and vvorkes, of iustice and iusti∣fication by vvorkes, of the vvorthines or valure of vvorkes: vvhy do you not precisely keepe these termes pertaining to the con∣trouersie, the Greeke wordes being alwaies pregnant in that significatiō? Vvhy should you once translate the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deedes,

rather then, vvorkes. You knovv it is propre∣ly, vvorkes, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deedes. It vvere very good in matters of cōtrouersie to be pre∣cise.* 1.59 Beza maketh it a great fault in the old vulgar Latin translator, that he expresseth one Greeke vvord in Latin diuers vvaies. You choppe & change significations here and there as you list, and you thinke you satisfie the reader maruelous vvel, if some∣time you say idol, and not alvvaies, images: sometime iust, and not alvvaies righteous: & if in other places you say vvorkes, or if one Bible hath vvorkes, vvhere an other hath deedes, you thinke this is very vvel, and vvil ansvver al the matter sufficiently. God and your conscience be iudge herein, and let the wise reader consider it deepely. The least thing that vve demaund the rea∣son of, rather then charge you vvithal, is, vvhy your Church bible saith in the places before alleaged,* 1.60 The righteous iudgement of God, vvhich vvil revvard euery man according to his deedes. and, man is iustified by deedes, and not by faith only, Vvhereas yov knovv the Greeke is more pregnant for vs then so, and the matter of controuersie vvould better appeare on our side, if you said thus: The IVST iudgement of God, vvhich vvil revvard euery man according to his VVORKES. and, Man is iustified by vvorkes, and not by faith only.

21 But vvil you not yet see merite and

meritorious vvorkes in the Scripture? I maruel your skil in the Greeke teacheth you nothing in this point. S. Iohn saith:* 1.61 Looke to your selues, that you lose not the things which you haue vvrought, but that you may receiue a full revvard. Me thinketh, in these wordes the equiualēt of merite is easily seen of any mā that is not wilfully blinde. but you should see further then the cōmon sort. for you know that the Greeke here signifieth,* 1.62 not only that which vve worke, but that which we worke for. as in the Greeke phrase of vvorking for a mās liuing, & as you translate 10.6. v. 27. LABOVR NOT FOR THE MEATE that perisheth, but for that meate vvhich endureth vnto life euerlasting. Such* 1.63 labourers God hired to vvorke in his vineyard, andc 1.64 the vvorkeman is vvorthie of his hire. So that the Apostle in the former vvordes exhorteth to perseuêrāce, that vve lose not the revvard or pay, for vvhich vve vvorke, and vvhich by vvorking vve merite and deserue.

22 Againe Beza telleth vs,* 1.65 that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth mercedem quae meritis respondet, that is, a revvard ansvverable to the merites. and vve finde many vvordes in the Scripture like vnto this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.66 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vvhich are on Gods part, vvho is the revvarder and recōpenser. and on our part vve haue (as the Apostle saith, Hebr. 10. & 4) great confidence.* 1.67 cōfidence (saith Photius a

notable Greeke father) of our vvorkes, confidence of our faith,* 1.68 of our tentations, of our patience. &c. Yea vve haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture, vvhich must needes signifie as much as Bezaes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By the one, is said, In keeping thy commaundements is great revvard. Againe, You shal receiue THE RETRIBVTION of inheritance. Col. 3. v. 24. And 2 Thessal. 1. v. 6. Gods repaying iust and retribution of Hel or Heauen for good and euil desertes, is ex∣pressed by the same vvord. & by the other, is said, I haue inclined my hart to keepe thy iustifications (or commaundements) alvvaies FOR REWARD.* 1.69

23 But al this vvil not suffise you. for vvheresoeuer you can possibly you vvil haue an euasion. and therfore in this later place you runne to the ambiguitie of the Hebrue vvord, and translate thus: I haue applied my hart to fulfil thy statutes alvvaies, EVEN VNTO THE END.* 1.70 Alas my masters, are not the Seuentie Greeke interpreters sufficient to determine the ambiguitie of this vvord? is not S. Hierom, in his translation accor∣ding to the Hebrue? are not al the auncient fathers both Greeke and Latin? It is ambi∣guous (say you) and therfore you take your libertie. You doe so in deede, and that like Princes. for in an other place, vvhere the Greeke hath determined,* 1.71 you folovv it vvith al your hart, saying, fall dovvne before his

footestoole, because he is holy: vvhereas the ambi∣guitie of the Hebrue,* 1.72 vvould haue borne you to say, as in the vulgar Latin, because it is holy. and so it maketh for holines of places, vvhich you can not abide.

24 But you vse (you say) the ambiguitie of the Hebrue. Take heede that your liber∣tie in taking al aduantages, against the com∣mon and approued interpretation of the vvhole Church, be not very suspicious. for if it do signifie also revvard, as (you knovv) it doth very commonly, and your self so translate it (Psal. 18, v. 11) vvhen you can not choose: and if the Septuaginta do here so translate it in Greeke, and* 1.73 S. Hierom in his Latin translation according to the He∣brue, and the auncient fathers in their com∣mentaries: vvhat vpstart nevv Maisters are you that set al these to schoole againe, and teach the vvorld a nevv translation? If you vvil say, you folovv our ovvne great He∣brician, Sanctes Pagninus. vvhy did you folovv him in his translation, rather then in his Lexicon called Thesaurus, vvhere he interpreteth it as the vvhole Church did before him? Vvhy did you folovv him (or Benedictus Arias either) in this place, and do not folovv them in the self same case, a litle before translating that very Hebrue vvord vvhich is in this place,* 1.74 propter retribu∣tionem,

for revvard? So that you folovv nothing,* 1.75 neither iudgemēt nor, learning in Hebrue or Greeke, but only your ovvne errour and Heresie, vvhich is, that vve may not do vvel in respect of revvard, or, for revvard. and therfore because the holy Prophet Dauid said of him self the cōtrarie, that he did bend his vvhole hart to keepe Gods cōmaundements for revvard, you make him say an other thing.

25 And to this purpose perhaps it is (for other cause I can not gesse) that you make such a maruelous transposition of vvordes in your translation (Mat. 19.) saying thus: Vvhen the Sonne of man shal sit in the throne of his ma∣iestie, ye that haue folovved me in the regeneratiō, shal sit also vpō tvvelue seates. Whereas the order of these vvordes both in Greeke and Latin, is this: You that haue folovved me, in the regeneration, vvhen the Sonne of man shal sit in his maiestie, you also shal sit vpon tvvelue seates. To folovv Christ in the re∣generation, is not easily vnderstood vvhat it should meane: but to sit vvith Christ in the regeneration, that is, in the resurrection, vpon 12 seates, this is familiar and euery mans interpretation, and concerneth the great revvard that they shal then haue, vvhich here folovv Christ as the Apostles did.

26 The like transpostion of vvordes is in some of your Bibles (Hebr. 2. v. 9.) thus.* 1.76

Vve see IESVS crovvned vvith glorie and honour, vvhich vvas a litle inferior to the Angels, through the suffring of death. Vvhereas both in Greeke and Latin, the order of the vvordes is thus: Him that was made a litle inferior to Angels, vve see IESVS, through the passion of death, crovvned vvith honour and glorie. In this later, the Apostle saith, that Christ vvas crovvned for his suffring death, and so by his death merited his glo∣rie. but by your translation, he saith that Christ vvas made inferior to Angels by his suffring death,* 1.77 that is (saith Beza) For to suffer death: and taking it so, that he vvas made in∣ferior to Angels, that he might die, then the other sense is cleane excluded, that for suf∣fering death he vvas crovvned vvith glo∣rie: & this is one place among other, wher∣by it may very vvel be gathered that ** 1.78 some of you thinke that Christ him self did not merite his ovvne glorie and exal∣tation. So obstinatly are you set against merites and meritorious vvorkes. To the vvhich purpose also you take avvay mans free vvil, as hauing no habilitie to vvorke tovvard his ovvne saluation.

Notes

• * 1.1

  Bib. 1577.
• * 1.2

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non sunt condignae ad fu∣turam glo∣riam.
• * 1.4

  S. Chrys. vpon this place.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  prou. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  The Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fieth a com∣parison.
• * 1.8

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

  〈 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

  Hovv good vvorkes me∣rite life euer∣lasting, though one incompara∣bly exceede the other.
• * 1.13

  Heb. 2, 9. in the new Te∣stament of the yere 1580. & Bib. 1579.
• * 1.14

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

  2 Cor. 4. v. 17.
• * 1.16

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

  See this Greeke Word. 2 Cor. 7. thrise. Vvhere thē selues trans∣late it, cau∣seth, Worketh v. 10.11.
• * 1.18

  ep. 56. nu. 3.
• * 1.19

  Singulorum merita.
• * 1.20

  Ser. 37. de Sanctis.
• * 1.21

  praemia meri∣torum.
• * 1.22

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

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

  Condignae ad gloriam.
• * 1.25

  dignos se.
• * 1.26

  Merite of good vvor∣kes plainely proued by the Scriptu∣res.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

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

  non ero con∣dignus proui∣dentiae.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  Apoc. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Digni sunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Di∣gnos se.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fie deserte••
• * 1.34

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

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

  Qui digni ba∣bebuntur. Vt digni ha∣beamini.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make wor∣thie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be made. or to be wor∣thie.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  〈 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 〉. Col. 1. v. 12.
• * 1.48

  Annot. in 3. Mat. No. Test. 1556.
• * 1.49

  Idoneum di∣cere malui.
• * 1.50

  Oecum. in Caten.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.52

  Ho. de Cru∣ee & latro∣ne.
• * 1.53

  Vt etiam il∣lius dignita∣tis gloriam mererentur.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.56

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

  Ecclici 16. Psal. 61. Apoc. 22.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  Prefat. in no. Test. 1556.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.61

  2. Epist. v. 8.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 20.
• c 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luc. 10.
• * 1.65

  Annot. in Ro c. 1. v. 27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.66

  Hebr. 10. & 11.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Phot. apud Occu. in Hebr. 10. Ps. 18. & 118. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.73

  Propter aeternam re∣tributionē. scz vitae aeter∣nae, vt eam merear per∣cipere. in cō∣ment.
• * 1.74

  Psalm. 118. v. 112.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.76

  no. Test. 1580.
• * 1.77

  Vt mori posset.
• * 1.78

  See Caluin in epist. ad Philip.