Heretical translation for IMPUTATIVE JUSTICE, against true inherent justice

1 ONE place might suffice, instead of many, where Beza does protest, that his adding or alteration of the text, is, specially against the execrable error of inherent justice, ¹ which (he says) is to be avoided as nothing more. His false translation, thus our English Bezites and Calvinists follow in their Bibles. Likewise then as by the offense of one, ² 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. Where there are added to the text of the Apostle, six words: and the same so wilfully and voluntarily, that by the three first, they make the Apostle say, sin came on all men by Adam, and they were made sinners indeed: by the three later, they make him say, not that justice or righteousness came likewise on all men by Christ, to make them just indeed, but that the benefit of Christ’s justice abounded towards them, as being imputed forsooth unto them. Whereas, if they Would needs add to the text (which yet is intolerable, so much, and in so doubtful a case) they should at the least have made the case equal, as the Apostle himself teaches them to do, in the very next sentence, saying thus, For as by one man’s disobedience many were made sinners, so by the obedience of one shall many also be made righteous. so they translate, rather than, be made just. For they are the lothest men in the world to say that we are made just, for fear of justice inherent in us, though the Scripture be never so plain. As here we see the Apostle makes the case like, that we are made just by Christ, as we were made sinners by Adam.

2 And it is a world to see, how Beza shifts from one signification of the word justified, or, made just, to another.³ Sometime to be justified, is to be pronounced quit [acquitted] from all sin, or declared just before God’s judgement seat; & so he translates it in the text Act. 13. v. 39. and as though his guilty conscience were afraid of a blow, he says he flees not the term of justifying or justification, because he uses it in other places. He does so indeed, but then his commentary supplies the turn: as Ro. 2. v. 13. Not the hearers of the Law are RIGHTEOUS before God (so they delight to translate, rather than, JUST before God) but the doers of the Law shall be JUSTIFIED.⁴ that is (says Beza) shall be pronounced just. The Apostle must needs say by the coherence and consequence of his words, not the hearers are just, but the doers shall be just or justified. Beza will in no case have it so, but either in text or commentary make the Apostle say as himself imagines.⁵ Yet in another place he protests very solemnly, that to be justified, is not, to be pronounced or accounted just, but rather to be just indeed: and that, he proves out of S. Paul, Ro. 5. v. 19. who makes it all one,⁶ to be justified, &, to be made just. and again by this reason, that it should be manifestly repugnant to God’s justice, to account him for just, that is not just, and therefore that man indeed is made just. Thus Beza. Would you not think, he were come to be of our opinion? But he revolts again, & interprets all these goodly words in his old sense,⁷ saying, Not that any quality is inwardly given unto us, of which we are named just: but because the justice of Christ is imputed to us by faith freely. By faith then at the least we are truly justified.⁸ Not so neither, but faith (says he) is an instrument wherewith we apprehend Christ our justice. So that we have no more justice in us, than we have glory: for glory also we apprehend by faith.

3 For this purpose both he and the English Bibles translate thus:⁹ Abraham believed God, and it was reputed to him FOR JUSTICE Ro. 4. v. 3. & 9. Where he interprets, for justice, to be nothing else but,¹⁰ in the steed & place of justice: so also taking away true inherent justice even from Abraham himself. But to admit their translation (which notwithstanding in their sense is most false) must it needs signify, not true inherent justice, because the Scripture says, it was reputed for justice? Do such speeches import, that it is not so indeed, but is only reputed so? Then if we say, This shall be reputed to thee for sin: for a great benefit, and so forth: it should signify, it is no sin indeed, nor great benefit.¹¹ But let them call to mind, that the Scripture uses to speak of sin & of justice alike. It shall be sin in thee, ¹² or, unto thee, as they translate Bibl. 1577: or as S. Jerome translates, It shall be reputed to thee for sin: Deut. c. 23 & 24. and (as themselves translate) it shall be righteousness unto thee, before the Lord thy God. & again Deut. c. 6. This shall be our righteousness before the Lord our God, if we keep all the commandments, as he has commanded us. If then justice only be reputed, sin also is only reputed: if sin be in us indeed, justice is in us indeed.

4 Again the Greek fathers make it plain, that to be reputed unto justice, ¹³ is to be true justice indeed,¹⁴ interpreting S. Paul’s words in Greek, thus: Abraham obtained justice, Abraham was justified. ¹⁵ for that is, say they, It was reputed him to justice. Does not S. James say the like, (c. 2. v. 23) testifying, that in that Abraham was justified by faith and works, the Scripture was fulfilled, that says, It was reputed him to justice? Gen. 15. v. 6. In which words of Genesis, where these words were first written by Moses, in the Hebrew there is not, for justice, or, instead of justice, (which Beza pleads upon, by the Hebrew phrase) but thus,¹⁶ He (God) reputed it unto him, justice. though here also the English Bibles add, for. which, precisely translating the Hebrew they should not do, specially when they mean it was so counted or reputed for justice, that it was not justice indeed.

5 But as for either the Hebrew or Greek word, that is here used, to repute or account, they are then used, when it must needs signify, that the thing is so indeed, and not only so reputed. As, Psal. 118. octonatio SAMEC. I have reputed or accounted all the sinners of the earth, prevaricators [transgressors] or transgressors. Praeuaricantes reputaui. ¹⁷ So did the Septuaginta take the Hebrew word and read it. And S. Paul, So let a man repute or account us as the Ministers of Christ. Let them go now & say, that neither they, were sinners indeed, nor these, Christ’s ministers indeed, because they were reputed for such. Let them say the children of the promise were not the seed of Abraham,¹⁸ because the Apostle says, Ro. 9. v. 8. they are reputed for the seed. But howsoever it be, the Protestants will have it so to be taken, at the least in the matter of justification.

6 Again, where S. Paul says, 2 Cor. 5. That we might be made the justice of God in him: they in their first translations, intolerably corrupt it thus. That we by his means should be that righteousness, ¹⁹ which BEFORE GOD IS ALLOWED. Who taught them to translate so dissolutely, Justitia Dei, the righteousness which before God is allowed? did not their error and heresy, which is, that God reputes and accounts us for just, though we be indeed most foul sinners, and that our justice being none at all in us, yet is allowed and accepted before him for justice and righteousness?

7 Again to this purpose:²⁰ they make S. Paul say that God has made us accepted, or freely accepted in his beloved son as they make the Angel in S. Luke say to our Lady, Hail freely beloved: ²¹ to take away all grace inherent & resident in the B. Virgin, or in us: whereas the Apostles word signifies, that we are truly made gracious or grateful [pleasing] & acceptable, that is to say, that our soul is inwardly endued & beautified with grace & the virtues proceeding thereof, & consequently is holy indeed before the sight of God, & not only so accepted or reputed, as they imagine. If they know not the true signification of the Greek word, & if their heresy will suffer them to learn it, let them hear S. Chrysostom not only a famous Greek Doctor, but an excellent interpreter of all S. Paul’s epistles: who in this place puts such force and significancy in the Greek word, that he says thus by an allusion and distinction of words:²² He said not, WHICH HE FREELY GAVE US, but, WHEREIN HE MADE US GRATEFUL, that is, not only delivered us from sins, but also made us beloved and amiable, made our soul beautiful, grateful, such as the Angels and Archangels are desirous to see, and such as himself is in love withal, according to that in the Psalm, THE KING SHALL DESIRE, or BE IN LOVE WITH THY BEAUTY. So S. Chrysostom & after him Theophylact, who with many mo [more] words & similitudes explicate this Greek word and this making of the soul gracious and beautiful inwardly, truly, and inherently.

8 And I would gladly know of the Adversaries, if the like Greek words be not of that form and nature, to signify so much as,²³ to make worthy, to make meet: and whether he whom God makes worthy, or meet, or grateful, just, and holy, be not so in very deed, but by acceptation only. If not indeed,²⁴ then God makes him no better than he was before, but only accepts him for better: if he be so indeed, then the Apostles word signifies not, to make accepted, but to make such an one as being by God’s grace sanctified and justified, is worthy to be accepted, for such purity, virtue, and justice as is in him.

9 Again, for this purpose (Dan. 6, 22.) they will not translate according to Chaldee,²⁵ Greek, and Latin, Justice was found in me. but they alter it thus, My justice was found out. ²⁶ & other of them, My unguiltiness was found out. to draw it from inherent justice, which was in Daniel.

10 Again, it must needs be a spot of the same infection, that they translate thus, As David DESCRIBES the blessedness of the man unto whom God imputes righteousness. ²⁷ Ro. 4, 6. as though imputed righteousness were the description of blessedness. They know the Greek does not signify, to describe. I would once see them precise in following the Greek and the Hebrew. If not, we must look to their fingers.