Heretical translation against PENANCE and SATISFACTION

UPON the heresy of only faith justifying and saving a man, follows the denial of all penance & satisfaction for sins. Which Beza so abhors, (Annot, in Mat. 3. v. 2.) that he makes protestation, that he avoids these terms,¹ Poenitentia, and, Poenitentiam agere, [Penance, and to do penance] on purpose: and that he will always use for them in translating the Greek words resipiscentia, and, resipiscere. [amendment of life, and to amend one’s life] Which he does observe perhaps, but that sometimes he is worse than his promise,² translating most falsely and heretically for resipiscentia, resipiscentes: so that your English Bezites themselves are ashamed to translate after him. Who otherwise follow his rule for the most part, translating resipiscentia, amendment of life: & resipiscite, amend your lives. & the other English bibles when they translate best, say, repentance, & repent: but none of them all once have the words, penance, and, do penance. Which in most places is the very true translation, according to the very circumstance of the text, and use of the Greek word in the Greek Church,³ and the ancient Latin translation thereof and all the fathers reading thereof, and their expositions of the same. Which four points I think not amiss, briefly to prove, that the reader may see the use and signification of these words, which they on purpose will not express, to avoid the terms of, penance, and, doing penance.

⁴2 First, that the circumstance of the text does give it so to signify, we read in Saint Matthew, c. 11, v. 21. If in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had done penance in haircloth or sackcloth and ashes long ago. And in S. Luc. c. 10. v. 13. they had done penance, sitting in sackcloth and ashes. I beseech you, these circumstances of sackcloth and ashes adjoined, do they signify penance and affliction of the body, or only amendment of life, as you would have the word to signify? S. Basil says, in Ps. 29. Sackcloth makes for penance. ⁵ For the fathers in old time sitting in sackcloth and ashes, did penance. Unless you will translate S. Basil also after your fashion, whom you can not any way translate, but the sense must needs be, penance, & doing penance. Again S. Paul says, You were made sorry to penance, or,⁶ to repentance, say which you will: and The sorrow which is according to God, works penance, or, repentance unto salvation. Is not sorrow and bitter mourning & affliction, parts of penance? Did the incestuous man whom S. Paul excommunicated,⁷ and afterward absolved him because of his exceeding sorrow and tears,⁸ for fear lest he might be overwhelmed with sorrow, did he I say change his mind only or amend his life, as you translate the Greek word, and interpret repentance? Did he not penance also for his fault,⁹ enjoined of the Apostle? When S. John the Baptist says, & S. Paul exhorts the like, Do fruits worthy of penance, or as you translate, meet [fitting] for repentance: Do they not plainly signify penitential works, or the works of penance? Which is the very cause why Beza rather translated in those places,¹⁰ Do the fruits meet for them that amend their lives. or, give us some other good cause O ye Bezites, why your Master does so foully falsify his translation.

3 Secondly, for the signification of this Greek word in all the Greek Church, and Greek fathers, even from S. Denys the Areopagite S. Paul’s scholar, who must needs deduce it from the Scriptures, and learn it of the Apostles: it is most evident, that they use this word for that penance which was done in the primitive Church according to the penitential canons, whereof all antiquity of Councils and fathers is full.¹¹ in so much that S. Denys reckoning up the three sorts of persons that were excluded from seeing and participating of the divine mysteries of Christ’s body and blood,¹² to wit, Catechumens, Penitents, and the possessed of ill spirits: for, Penitents, he says in the Greek, οἱ ἐν μετανοίᾳ ὄντες. That is, such as were in their course of penance, or had not yet done their full penance. Which penance S. Augustine declares thus: (Ho. 27. inter 50 ho. and ep. 108.) Est poenitentia grauior. &c. There is a more grievous and more mournful penance, whereby properly they are called in the Church, that are Poenitentes: removed also from partaking the sacrament of the altar. And the Greek Ecclesiastical history thus:¹³ In the Church of Rome there is a manifest and known place for the POENITENTS. & in it they stand sorrowful, & as it were mourning, ¹⁴ & when the sacrifice is ended, being not made partakers thereof, with weeping and lamentation they cast themselves flat on the ground. Then the Bishop weeping also with compassion lifts them up, and after a certain time enjoined, absolves them from their penance. This, the Priests, or, Bishops of Rome keep from the very beginning even until our time.

4 In these words & other in the same chapter,¹⁵ & in Socrates Greek history likewise when they speak of Penitents, that confessed and lamented their sins, that were enjoined penance for the same, & did it: I would demand of our English Grecians, in what Greek words they express all this. Do they it not in the words which we now speak of, & which therefore are proved most evidently to signify penance & doing penance? Again, when the most ancient Council of Laodicea can. 2. says,¹⁶ That the time of penance should be given to offenders according to the proportion of the fault: and again, can. 9. That such shall not communicate till a certain time, but after they have done penance and confessed their fault, then to be received: and again Can. 19. After the Catechumens are gone out, that prayer be made of the Penitents, or them that are in doing penance: And when the first Council of Nice says, can. 12. about shortening or prolonging the days of penance, that they must well examine their purpose and manner of doing penance. that is, with what alacrity of mind, tears, patience, humility, good works, they accomplished the same, and accordingly to deal more mercifully with them, as is there expressed in the council: when S. Basil, Can. 1. ad Amphiloch. speaks after the same sort: when S. Chrysostom calls the sackcloth and fasting of the Ninivites for certain days, tot dierum poenitentiam, so many days penance: in all these places, I would gladly know of our English Grecians, whether these speeches of penance and doing penance, are not expressed by the said Greek words, which they will in no case so to signify.

5 Or, I would also ask them, whether in these places they will translate, repentance, and, amendment of life, where there is mentioned a prescript time of satisfaction for their fault by such and such penal means: whether there be any prescript times of repentance or amendment of life, to continue so long, and no longer: if not, then must it needs be translated, Penance, and, doing penance, which is longer or shorter according to the fault and the manner of doing the same. I may repent in a moment, and amend my life at one instant, and this repentance and amendment ought to continue forever. But the holy Councils and fathers speak of a thing to be done for certain years or days, and to be released at the Bishops discretion: this therefore is penance, and not repentance only or amendment of life, and is expressed by the foresaid Greek words, as also by ¹⁷ another equivalent thereunto.

6 I omit that this very phrase, to do penance, is word for word expressed thus in Greek,¹⁸ ποιεῖν μετάνοιαν. And Ausonius the Christian Poet (whom I may as well allege once, and use it not,¹⁹ as they do Virgil, Terence, and the like very often) uses this Greek word so evidently in this sense,²⁰ that Beza says, he did it for his verse sake, because another word would not stand so well in the verse. But the reader (I trust) sees the use and signification of these Greek words by the testimony of the Greek fathers themselves, most ancient and approved.

7 Thirdly, that the ancient Latin Interpreter does commonly so translate these words throughout the New Testament,²¹ that needs no proof, neither will I stand upon it (though it be greater authority than they have any to the contrary) because the Adversaries know it and mislike it, and for that and other like points it is belike, that one of them says it is the worst translation of all,²² whereas Beza his Master says it is the best of all. So well they agree in judgement, the Master and the man.

8 I come to the fourth proof, which is, that all the Latin Church and the glorious Doctors thereof have always read as the vulgar Latin interpreter translates these words, and expound the same of penance, and doing penance. To name one or two for an example,²³ S. Augustine’s place is very notable, which therefore I set down, and may be translated thus:²⁴ Men do penance before Baptism, of their former sins, yet so that they be also baptized, Peter saying thus, DO YE PENANCE, AND LET EVERY ONE BE BAPTIZED. Men also do penance, if after Baptism they do so sin, that they deserve to be excommunicated and reconciled again, as in all Churches they do which be called, ²⁵ POENITENTES. For of such penance speaks S. Paul, 2 Cor. 12, 21. saying, THAT I LAMENT NOT MANY OF THEM WHICH BEFORE HAVE SINNED, AND HAVE NOT DONE PENANCE FOR THEIR UNCLEANNESS. We have also in the Acts, ²⁶ that Simon Magus being baptized, was admonished by Peter TO DO PENANCE for his grievous sin. ²⁷ There is also in manner a daily Penance of the good and humble believers, in which we knock our breasts, saying, FORGIVE US OUR DEBTS. For these (venial and daily offenses) fasts and alms and prayers are watchfully used, ²⁸ and humbling our souls we cease not after a sort to do daily penance.

9 In these words of S. Augustine it is plain that he speaks of painful or penitential works for satisfaction of sins, that is, penance: again, that there are three kinds of the same, one before Baptism, another after Baptism for great offenses, greater and longer: the other daily for common and little venial faults which the best men also commit in this frail nature. Again, that the two former are signified & spoken of in the three places of Scripture by him alleged. Where we see, that he reads altogether as the vulgar interpreter translates, and expounds all three places of penance for sin, & so approves that signification of the Greek word. Yea in saying that for venial sins we knock our breast, fast, give alms, and pray, and so cease not Quotidianam agere poenitentiam: what does he mean but daily penance and satisfaction? Read also S. Cyprian (beside other places) epist. 52. num. 6. Where his citations of Scripture are according to the old Latin interpreter, and his exposition according, of doing penance, and making satisfaction for sins committed. But I need not proceed further in alleging either S. Cyprian or other ancient fathers for this purpose, because the Adversaries grant it. Howbeit in what terms they grant it, and how malapertly [impudently] they accuse all the ancient fathers at once for the same, it shall not be amis here to put down their words.

10 Whereas the reverend, godly, and learned Father, Edmund Campion, had objected in his book, the Protestants accusation of S. Cyprian for the matter of penance the good man that answers for both universities, says thus to that point:²⁹ But whereas Magdeburgenses (Lutheran writers of that city) complain that he depraved the doctrine of repentance, they do not feign or forge this crime against him, but utter or disclose it. ³⁰ For all men understand that it was too true. Neither was this Cyprian’s fault alone, ³¹ that he wrote of repentance many things incommodiously [awkwardly] and unwisely, but all the most holy fathers almost at that time were in the same error. For whiles they desired to restrain mens manners by severe laws, ³² they made the greatest part of repentance to consist in certain external discipline of life, which themselves prescribed. In that they punished vice severely, they were to be borne withal: but that by this means they thought to pay the pains due for sins, and to satisfy God’s justice, and to procure to themselves assured impunity, remission, and justice, therein they derogated not a little from Christ’s death, attributed too much to their own inventions, & finally depraved repentance. Thus far the Answerer.

11 Mark how he accuses the fathers in general of no less crime, than taking away from Christ the merits of his Passion, attributing it to their own penance and discipline. Which if they did, I marvel he should call them in this very place where he begins to charge them with such a crime, sanctissimos patres, most holy fathers. The truth is, he might as well charge S. Paul with the same, when he says,³³ we shall Be the heirs of God, and coheirs with Christ, yet so, if we suffer with him, that we may also be glorified with him. S. Paul says, our suffering also with Christ, is necessary to salvation: Master Whitaker says, it is a derogation to Christ’s suffering. Christ fasted for us, therefore our fasting makes nothing to salvation. He prayed for us, was scourged, and died for us: therefore our prayer, scourging, and imprisonment, yea & death itself for his sake, make nothing to life everlasting, and if we should think it does, then we derogate from Christ’s Passion. Alas, is this the divinity of England now a days? To make the simple believe that the ancient fathers and holy men of the primitive Church by their severe life and voluntary penance for their sins and for the love of Christ, did therein derogate from Christ’s merits and Passions?

12 I may not stand upon this point, neither need I. The principal matter is proved by the Adversaries confession, that the holy Doctors spake, wrote, and thought of penance and doing penance as we do, in the same terms both Greek and Latin: and with Catholics it is always a good argument, and we desire no better proof, than this, The Protestants grant, all the ancient fathers were of our opinion, and they say it was their error. For, the first part being true, it is madness to dispute, whether all the ancient fathers erred, or rather the new Protestants. As it is more than madness to think that Luther alone might see the truth more than a thousand Augustines, a thousand Cyprians, a thousand Churches. Which notwithstanding the palpable absurdity thereof,³⁴ yet M. Whitaker avouches it very solemnly.

13 And yet again (that the reader may see how they play fast and loose at their pleasure) this is the man that when he has given us all the fathers on our side not only in the matter of penance,³⁵ but also ³⁶ in invocation of Saints, and in divers other errors, as he calls them: the very same man (I say) in the very next leaves almost,³⁷ renews M. Jewel’s old brag, that we have not one clear sentence for us of any one father within six hundred years after Christ, and again, that the same faith reigns now in England, which these fathers professed. What faith, M. Whitaker? Not their faith concerning penance, or invocation of Saints (as yourself confess) or other such like errors of theirs as you term them. Why are you so forgetful or rather so impudent to speak contraries in so little a room? Such simple answering will not serve your adversaries learned book, which you in vain go about by foolish Rhetoric to disgrace, when the world sees you are driven to the wall, & either can say nothing, or do say that, which confutes itself with the evident absurdity thereof.

14 But to leave M. Whitaker (who is a simple companion, to sit in judgement upon all the ancient Doctors, & to condemn them of heinous error in the matter of penance) I trust the reader sees by the former discourse, the usual Ecclesiastical signification, and consequently both the true and false translation of the foresaid Greek words.³⁸ Not that they must or may always be translated,³⁹ penance, or, doing penance. For in the Scriptures God is said Poenitentiam agere, ⁴⁰ who can not be said to do penance, no more than he can be said to amend his life, as the Protestants commonly translate this word. Therefore I conclude, that this word being spoken of God in the Scriptures, is no more prejudice against our translation of doing penance, than it is against theirs, of amendment of life. Likewise when it is spoken of the reprobate & damned in hell:⁴¹ who as they can not do penance properly, so much less amend their lives.

15 Moreover, it is purposely against penance, that they translate amiss both in Daniel & Esdras,⁴² whose voluntary mourning, fasting, afflicting of themselves for their own sins and the peoples, is notoriously set forth in their books. There they make the Angel say thus to Daniel.⁴³ From the first day that thou didst set thine heart TO HUMBLE thyself. What is this humbling himself? Can we gather any penance thereby? None at all. But if they had said according to the Hebrew, Greek, and Latin,⁴⁴ from the first day that thou didst set thine heart TO AFFLICT thyself, ⁴⁵ we should easily conceive works of penance, and it would include Daniels mourning, fasting from flesh, wine, and other meats, abstaining from ointments, the space of the days, mentioned in the beginning of the same chapter.

16 Again, in all their bibles of the years 1562, 1577, 1579, they make Esdras c. 9, 5. after his exceeding great penance,⁴⁶ say only this, About the evening sacrifice I arose up from my HEAVINESS. Neither translating the Hebrew,⁴⁷ which is the same word that in Daniel, nor the Greek, which signifies affliction and humiliation.

17 Again, in the prophet Malachi (c. 3, 14.) they translate thus: Ye have said, It is but vain to serve God, and what profit is it that we have kept his commandments and walked HUMBLY before his face? What is this same, humbly? when we say in English, he goes humbly: we imagine or conceive no more but this, that he is an humble man and behaves himself humbly. But they know very well, the Prophet speaks of another thing: and if it had pleased them to have translated the Hebrew word fully and significantly in the sense of the Holy Ghost,⁴⁸ they might have learned by conference [comparison] of other places where the same Hebrew word is used, that it signifies such heaviness, sadness, sorrowfulness, and affliction, as men express by black mourning garments, the nature of the word importing blackness, darkness, louring [gloom, scowling], & the like. Which is far more than walking humbly, and which is wholly suppressed by so translating. See the Psalm 34. v. 14; Ps. 37. v. 7; Ps. 41. v. 10. Where the Prophet uses many words & speeches to express sorrowful penance:⁴⁹ and for that which in Latin is always, contristatus, [made sorrowful] in Greek a word more significant,⁵⁰ in Hebrew it is the same kind of word that they translate, humbly. Whereas indeed this word has no signification of humility properly, no not of that humility I mean which is rather to be called humiliation or affliction, as the Greek words imply. But it signifies properly the very manner,⁵¹ countenance, gesture, habit of a pensive or forlorn man: and if they will say, that they so translate it in other places, the more is their fault, that knowing the nature of the word, they will notwithstanding suppress the force and signification thereof in any one place, & so translate it, that the reader must needs take it in another sense, and can not possibly conceive that which the word imports. For, to walk humbly, sounds in all English ears, the virtue of humility, which this word does never signify, and not humility or humiliation by affliction, which it may signify, though secondarily and by deduction only.

18 Again, what is it else but against penance & satisfaction, that they deface these usual and known words of Daniel to the King, Redime eleemosynis peccatatua, ⁵² Redeem thy sins with alms: ⁵³ altering and translating it thus, Break off thy sins by righteousness. First, the Greek is against them, which is word for word according to the vulgar and common reading: Secondly,⁵⁴ the Chaldee word which they translate, break of, by Munsters own judgement in lexico Chald. signifies rather and more principally, to redeem. Thirdly, the other word which they translate, righteousness, in the Scriptures signifies also, eleemosynam, as the Greek interpreters translate it Deut. 6. & 24. and it is most plain in S. Matthew, where our Saviour says (Mat. 6. v. 1) Beware you do not your justice before men. ⁵⁵ Which is in other Greek copies, your alms. And S. Augustine proves it by the very text.⁵⁶ for (says he) as though a man might ask, what justice? He adds, WHEN THOU DOEST AN ALMS DEED. He signified therefore that alms are the works of justice. ⁵⁷ And in the Psal. they are made one, He distributed, he gave to the poor, his justice remains forever and ever. Which Beza translates, his beneficence or liberality remains &c. Again, S. Jerome a sufficient Doctor to tell the signification of the Hebrew or Chaldee words, both translates it so, and expounds it so in his commentary. Moreover, the words that immediately follow in Daniel, interpret it so unto us, And thy iniquities with mercies to the poor. ⁵⁸ Lastly, Beza himself says, that by the name of justice with the Hebrews, is also signified beneficence or beneficialness [generosity] to the poor, yea and that in this place of Daniel it is specially taken for alms. ⁵⁹ So that we see there is no impediment neither in the Chaldee nor Greek, why they might not have said, as the Church of God always has said, Redeem thy sins with alms, and thy iniquities with mercies to the poor, but their Heresy will not suffer them to speak after the Catholic manner, that alms and merciful deeds are a redemption, ransom, and satisfaction for sins.

19 And what a miserable humor is it in these cases, to fly as far as they can from the ancient received speech of holy Scripture, that has so many years sounded in all faithful ears, and to invent new terms and phrases, when the original text both Greek and Hebrew favours the one as much, or more, than the other. As, that they choose to say in the Epistle to Titus (where the Apostle exceedingly exhorts to good works) maintain good works, and, show forth good works, rather than according to the ancient Latin translation, bonis operibus praeesse, ⁶⁰ to be chief and principal in doing good works, which is the very true and usual signification of the Greek word, and implies a virtuous emulation among good men, who shall do most good works or excel in that kind. But they that look to be saved by faith only, no marvel if neither their doings nor translations tend to any such excellency.