he that doth sometimes translate it, doth not altogether avoid No. Test. an. 1579. Martin. When by adding to the text at their pleasure they make MARTIN, the apostle say, that by Adam's offence sin came on all men, but that 23. by Christ's justice the benefit only abounded toward all men, not that Rom. v. 18. justice came on all; whereas the apostle maketh the case alike, with- 1580. Bib. out any such diverse additions, to wit, that we are truly made just by Rom. v. 19. Christ, as by Adam we are made sinners: is not this most wilful corruption for their heresy of imputative and phantastical justice? See chap. xi. numb. 1. [The Geneva Bible 1560, has this note on Luke i. 6. "The Greek word signifieth justifications, whereby is meant the outward observation of the ceremonies commanded by God."] [Tà dikaióμara тoû vóμov Puλáooŋ. Rom. ii. 26. “Justitias legis custodiat." Vulgate.] [* οἵτινες τὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες. Rom. i. 32. " Qui cum justitiam Dei cognovissent." Vulg.] [* οὕτω καὶ δι ̓ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους, εἰς δικαίωσιν Cons. Rom. v. 18. "Sic et per unius justitiam in omnes homines in justificationem vitæ.” δίκαιοι κατασταθήσονται οἱ πολλοί. Rom. v. 19. "Many schuln be just." Wiclif. "Shall many be made righteous." Tyndale, Cranmer, Geneva, Authorised.] FULKE, 23. Fulke. The verse by you quoted, Rom. v. 18', is a manifest eclipsis or defective speech, to make any sense whereof there must needs be added a nominative case and a verb. Now by what other nominative case and verb may the sense be supplied, but by that which the apostle himself giveth before, ver. 15.? unto which all that followeth must be referred for explication: where he saith, as you yourselves translate it, "If by the offence of one many. died, much more the grace of God and the gift in the grace of one man Jesus Christ hath abounded upon many." Seeing therefore that defective speech must be supplied for understanding in this probation, what is so apt as that which the apostle himself hath expressed before in the proposition? Although you in your translation are not disposed to supply. it, because you had rather the text should be obscure and wondered at, than that it should be plain and easy, or able to be understood: albeit in other places you stick not to add such words as be necessary for explication of the text, as every translator must do, if he will have any sense to be understood in his translation. For that defective speech, which in some tongue is well understood, in some other { "Therefore as by the guilt of one into all men into condemnation, so by the righteousness of one into all men into justifying of life." Wiclif. "Likewise, then, as by the sin of one condemnation came on all men, even so by the justifying of one cometh the righteousness that bringeth life upon all men.” Tyndale. "Likewise, then, as by the offence of one giltship came on all men to condemnation ; even so, by the justifying of one, the benefit abounded upon all men to the justification of life." Geneva. "Therefore, as by the offence of one judgment came upon all men to condemnation; even so, by the righteousness of one, the free gift came upon all men unto justification of life." Authorised version. Αρα οὖν ὡς δι ̓ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους, εἰς κατάκριμα· οὕτω καὶ δι ̓ ἑνὸς δικαιώματος, εἰς πάντας ἀνθρώπους, εἰς δικαίωσιν ζωῆς. "As by the sin of one (sin came) on all men to condemnation ; even so by the righteousness of one (good came) upon all men, even to the righteousness of life." Rom. v. 18. edit. Jugge. 1568, "Likewise, then, as by the offence of one (the fault came) on all men to condemnation; so by the justifying of one (the benefit abounded) toward all men to the justification of life." Rom. v. 18. edit. is altogether void of sense, and must be explicated by addition of that which is necessarily or probably to be understood. So you translate, Matth. viii. Quid nobis? “What is between us ?" Mark ii. Post dies, "after some days." Accumberet," he sat at meat;" and many such like. But where you charge our translation to say, the benefit (only) abounded toward all men, not that justice came on all; you do shamefully add to our translation: for the word 'only' is of your own slanderous addition, and the rest is your malicious collection. For we mean not to extenuate the benefit of Christ's redemption, but by all means to set it forth to the uttermost as the word abounded' doth shew, if you do not blemish the light of it by your blockish addition of this word 'only'. And that we are truly made just by Christ, and yet by imputation, as we are truly made sinners by Adam, and yet partly by imputation, as we are actually by corruption, we do at all times and in all places most willingly confess for the justice of Christ which is imputed unto us by faith, is no false or phantastical justice, as you do no less blasphemously than phantastically affirm; but a true and effectual justice, by which we are so truly made just, that we shall receive for it the crown of justice, which is eternal life, as the apostle proveth at large, Rom. iv. and v., whom none but an hell-hound will bark against, that he defendeth "imputative and phantastical justice." 24. James ii. 14. Luth. tom. 2. Martin. But in this case of justification, when the question is MARTIN, whether only faith justify, and we say no, having the express words of St James; they say, yea, having no express scripture for it: if in this Rom. iii. 28. case they will add 'only' to the very text, is it not most horrible and fol. 405. edit. devilish corruption? So did Luther, whom our English protestants 1551. Whitak. honour as their father, and in this heresy of only faith are his own children. See chap. xii. Witteb. an. pag. 198. Fulke. In the question of justification by faith only, FULKE, where St James saith no, we say no also; neither can it 24. be proved that we add this word 'only' to the text in any translation of ours. If Luther did in his translation add the word 'only' to the text, it cannot be excused of wrong translation in word, although the sense might well bear it. But ["Intravit Capharnaum póst dies." Vulg. edit. Clem. "Post dies octo." edit. Sixt.] MARTIN, 25. rance of the Greek and Hebrew tongue, or their false and wilful translation thereof against their seeing Luther doth himself confess it, he may be excused of fraud, though not of lack of judgment. But why should our translation be charged with Luther's corruption? Because "our English protestants honour him as their father." A very lewd slander: for we call no man father upon earth, though you do call the pope your father; albeit in another sense Luther was a reverend father of the church for his time. But as touching the doctrine of only faith justifying, it hath more patrons of the fathers of the ancient primitive church, than Martin can bear their books, though he would break his back, who in the same plain words do affirm it as Luther doth, that only faith doth justify. And the apostle which saith "that a man is justified by faith without the works of the law," speaketh more plainly for justification by faith only (as we do teach it), than if he had said a man is justified by faith only. Which text of Rom. iii., and many other, are as express scripture to prove that we teach and believe, as that St James saith against justification by faith only, where he speaketh of another faith, and of another justification, than St Paul speaketh of, and we understand, when we hold that a man is justified by faith only, or without works of the law, which is all one. 1 Martin. If these that account themselves the great Grecians and Hebricians of the world, will so translate for the advantage of their cause, as though they had no skill in the world, and as though they knew neither the signification of words, nor propriety of phrases in the said language; is it not to be esteemed shameless corruption? Fulke. Yes; but if it cannot be proved that so they knowledge. translate, then is this an impudent slander, as all the rest FULKE, are; and so it will prove when it cometh to be tried. 25. MARTIN, 26. Brentius. Me Linda. Dubi. Martin. I will not speak of the German heretics, who to maintain this heresy, that all our works, be they never so good, are sin, translated for laneth. See Tibi soli peccavi, "to thee only have I sinned," thus, Tibi solum peccavi, Dial. I. c. 12. that is, "I have nothing else but sinned: whatsoever I do, I sin :" whereas neither the Greek nor the Hebrew will possibly admit that sense. Let 772 these pass as Lutherans, yet wilful corrupters, and acknowledged of our Whitak. pag. English protestants for their good brethren. But if Beza translate, Psal. li. σοὶ μόνῳ. 108. [Rom. iii. 28.] [2 Lindani Dubitantium Dialogus: de origine Sectarum hujus seculi. Coloniæ. 1571. 8vo. Foppen's Bib. Belg. p. 411.] ěti övтæv ýμôv árbevŵv3, "when we were yet of no strength," as the Rom. v. 6. Geneva English Bible also doth interpret it, whereas every young Grecian knoweth that do@evns is weak, feeble, infirm, and not altogether without strength: is not this of purpose to take away man's free will altogether? See chap. x. numb. 13. Fulke. I know not what German heretics those be which FULKE, 26. maintain that heresy, that all our works, be they never so good, are sin, except they be the Libertines, with whom we have nothing to do. For we never say that good works are sin, for that were all one to say that good were evil. But that all our good works are short of that perfection which the law of God requireth, we do humbly confess against ourselves: or else, whatsoever seemeth to be a good work, and is done of men void of true faith, is sin. For these assertions we have the scripture to warrant us. And if, to prove the latter, any man hath translated those words of David in the 51st psalm, lecha, lebadecha, tibi solum, or, tantummodo tibi peccavi, &c. "To thee only, or altogether to thee I have sinned," in respect of his natural corruption which he doth express in the next verse, he hath not departed one whit from the Hebrew words, nor from the sense which the words may very well bear; which he that denieth, rather sheweth himself ignorant in the Hebrew tongue, than he that so translateth. For what doth lebad signify, but solum 2? or tantum? and therefore it may as well be translated solum tibi, as soli tibi. And the apostle, Rom. iii., proving by the latter end of that verse all men to be unjust, that God only may be true, and every man a liar, as it is written, "that thou mayest be justified in thy words," &c. favoureth that interpretation of Bucer, or whosoever it is beside. “But if Beza translate ἔτι ὄντων ἡμῶν ἀσθενῶν, 'when we were yet of no strength,' as the Geneva English Bible doth also interpret it, whereas every young Grecian knoweth that άodern's is weak, feeble, infirm, and not altogether without strength: is not this of purpose to take away man's free will altogether?" Chapter x. numb. 13. Nay, it is to shew, as the apostle's purpose is, that we have no strength to fulfil the law of God without the grace of Christ; ["Quum adhuc nullis viribus essemus." Beza's version. edit. 1556. "Quum adhuc infirmi essemus." Vulg. Rom. v. 6.] |