Heretical translation against MERITS or MERITORIOUS WORKS and the REWARD for the same

WHEN they translate (Ro. 8, 18) thus,¹ I am certainly persuaded, that the afflictions of this time, ARE NOT WORTHY OF THE GLORY which shall be showed upon us: do they not mean to signify to the reader, & must it not needs so sound in his ears, that the tribulations of this life, be they never so great, though suffered for Christ, yet do not merit nor deserve the heavenly glory? But in the Greek it is far otherwise. I will not stand upon their first words, I am certainly persuaded, ² which is a far greater asseveration [emphatic assertion] than the Apostle uses, and I marvel how they could so translate that Greek word, but that they were disposed, not only to translate the Apostles words falsely against meritorious works, but also to avouch and affirm the same lustily, with much more vehemency of words than the Apostle speaks. Well, let us pardon them this fault, & examine the words following. Where the Greek says not,³ as they translate with full consent in all their English Bibles, The afflictions are not worthy of the glory &c. but thus, The afflictions of this time are not equal, correspondent, or comparable to the glory to come. ⁴ because the afflictions are short, the glory is eternal: the afflictions small and few in comparison, the glory great and abundant above measure.

2 This is the Greek phrase & the Apostles meaning, which we need not greatly to prove, because their own Doctors Calvin and Beza do so interpret it, & therefore wonder it were that the Geneva English bibles also should forsake their Masters, and follow the error of the other English bibles, but that they thought the more voices the better. In the mean time the people sees no other translation, & thinks it is the Apostles very words. But Beza himself tells them the contrary, translating thus: Statuo minime esse paria quae praesenti tempore perpetimur, futurae gloria nobis reuelandae. that is, I am of this opinion, that the things which we suffer in this present time, are not equal to the glory that shall be revealed to us. And in his commentary, thus, S. Paul’s discourse and matter handled in this place. Declare, that he speaks not of the value or price of the afflictions which we suffer for Christ, but rather by comparing their quality and quantity with life everlasting, he gathers that we shall be infinitely more happy with Christ, than we are miserable here. Therefore did he use the ⁵ Greek word rightly and properly, which the Grammarians say is spoken of such things, as being poised or weighed, are found of one weight. Thus far Beza.

3 If then a comparison only be signified, why do they not so translate it in English, that it may be taken for a comparison in our English phrase? For they know. Very well that if a man should say in English, according as they translate, Good works are not worthy of heaven, this man is not worthy of my favour, he is not worthy of such a living, of so great praises: every English man understands it thus, that they deserve not heaven, and that such a man deserves not this or that. Even so must the reader needs take it in this place, and they must needs have intended that he should so take it. For though the Greek phrase may signify a comparison, being so uttered,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 Greek phrase is otherwise, and therefore should otherwise be Englished. For it is not, ἄξια τῆς δόξης, which is, as they translate, worthy of the glory: but, ἄξια πρὸς τὴν δόξαν, which cannot be so translated. For if it might, then these Greek phrases were all one, and might be used indifferently. And then I must desire them to turn me this into Greek, He is not worthy of thanks. and if they turn it by the Apostles phrase in this place οὐκ ἄξιός ἐστι πρὸς τὴν δόξαν, to all Grecians they shall be ridiculous. And yet this is as well turned out of English into Greek, as they have turned the other out of Greek into English.

4 Marry, if they would express a comparison of equality or inequality between thing & thing, then this is the proper Greek phrase thereof, and much more proper for this purpose,⁷ than by ἄξιος, & a genitive case. Which notwithstanding is often so used in the Scriptures, by way of comparison. As Proverb. 3. concerning the praise of wisdom. Where S. Augustine to express the comparison,⁸ reads thus, Omne pretiosum non est illi dignum: [no precious thing is worthy of (comparison with) her] and S. Jerome according to the Hebrew thus,⁹ omnia qua desiderantur no valent huic comparari. or, adaequari. [all things that are desired cannot be compared, or equalled, to this] and Eccli 26, we have the very like speech proceeding of the said Greek word ἄξιος Omnis ponderatio non est digna continentis anima. Which the English Bibles translate thus, There is no weight to be compared unto a mind that can rule itself. or, with a continent mind.

5 And if ἄξιος with a genitive case signify a comparison, and themselves so translate it in all their Bibles,¹⁰ should not ἄξιος in the Apostles phrase much more be so translated? I appeal to their own consciences. Again if here in Ecclesiasticus they say not according to the Greek words,¹¹ There is no weight worthy of a continent mind, because they would by an English phrase express the comparison: is it not more than evident, that when they translate the Apostle by the very same words, Worthy of the glory &c: they know it can not, and they mean it should not signify a comparison? I can not sufficiently express, but only to the learned and skilful reader, their partial and heretical dealing. Briefly I say, they translate, οὐκ ἄξιος ἐγκρατοῦς ψυχῆς, Not to be compared with a continent mind, being in Greek Word for word Not worthy of a continent mind: and contrariwise they translate in S. Paul, οὐκ ἄξια πρὸς τὴν μέλλουσαν δόξαν, Not worthy of the glory to come, being in the Greek, Not to be compared to the glory to come. according to the very like Latin phrase by dignus Eccl. 6. Amico fideli nulla est comparatio, & non est DIGNA ponderatio auri & argenti CONTRA BONITATEM FIDEI, that is, according to their own translation, A faithful friend has no peer, weight of gold & silver is not to be compared to the goodness of his faith.

6 Now if they will say, though their translation of S. Paul’s words be not so exact and commodious [suitable],¹² yet the sense and meaning is all one (for if these present afflictions be not equal or comparable to the glory to come, then neither are they worthy of it, nor can deserve or merit it) let the Christian reader mark the difference. First their Beza and Calvin tells them that the Apostle speaks of the one, and not of the other. Secondly, the passions & afflictions that Christ our Saviour suffered all his life, were not comparable to the eternal glory which he obtained thereby: yet did he thereby deserve and merit eternal glory, not only for himself, but for all the world: yea by the least affliction he suffered, did he deserve all this. Unless you will deny also that he merited and deserved his glory, which your opinion a man might very well gather by ¹³ some of your false translations, but that you would think us too suspicious, which perhaps we will examine hereafter. Thirdly, the present pleasure of advoutry [adultery] during a man’s life, is not comparable to the eternal torments of hell fire: and yet it does merit and deserve the same. Fourthly, the Apostle by making an incomparable difference of the glory to come with the afflictions of this time, does (as S. Chrysostom says) exhort them the more vehemently and move them to sustain all things the more willingly:¹⁴ but if he said as they translate, The afflictions are not worthy of heaven, you are never the nearer heaven for them, only believe: this had not been to exhort them, but to discourage them.¹⁵ Fifthly, the Apostle when he will elsewhere encourage them to suffer, says plainly,¹⁶ Our tribulation which presently is for a moment and light, WORKS above measure exceedingly, an eternal weight of glory in us.

7 See you not a comparison between short and eternal, light tribulation, & exceeding weighty glory: and yet that one also works the other, that is, causes, purchases, and deserves the other? For, like as the little seed being not comparable to the great tree, yet causes it and brings it forth: so our tribulations & good works otherwise incomparable to eternal glory, by the virtue of God’s grace working in us, works, purchases, and causes the said glory. For so they know very well the Greek word imports:¹⁷ though here also they translate it most falsely, prepares. Bib. An. 1577.

8 Lastly, for most manifest evidence, that these present tribulations and other good works are meritorious & worthy of the joys to come, though not comparable to the same: you shall hear the holy Doctors say both in one passage or sentence.¹⁸ S. Cyprian thus: O what manner of day shall come, my brethren, when our Lord shall recount the MERITS of every one, and pay us the reward or stipend of faith and devotion? ¹⁹ Ep. 56. here are merits & the reward for the same. It follows in the said Doctor, What glory shall it be, and how great joy, to be admitted to see God, so to be honoured that thou receive the joy of eternal life with Christ thy Lord God, to receive there that which neither eye has seen, nor ear has heard, nor has ascended into the heart of man for, that we shall receive greater things, than here either we do, or suffer, the Apostle pronounces, saying, The passions of this time are not condign [well-deserved] or comparable to the glory to come, Here we see that the stipend or reward of the merits aforesaid, are incomparably greater than the said merits.

9 Likewise S. Augustine:²⁰ The exceeding goodness of God has provided this, that the labours should soon be ended, ²¹ but the rewards of the MERITS should endure without end: the Apostle testifying, THE PASSIONS OF THIS TIME ARE NOT COMPARABLE &c. For we shall receive greater bliss, than are the afflictions of all passions whatsoever. Thus we see plainly, that short tribulations are true merits of endless glory, though not comparable to the same: which truth you impugn by your false and heretical translation. But let us see further your dealing in the self same controversy, to make it plainer that you bend your translations against it, more than the text of the Scripture does permit you.

10 In the book of wisdom, where there is honorable mention of the merits of Saints and their rewards in heaven, the holy Scripture says thus:²² God has proved them, and finds them MEET FOR HIM SELF. To omit here that you use the present tense, whereas in the Greek they are preter tenses (God knows why, only this we know, that it is no true nor sincere translation) but to wink at smaller faults, why say you here in all your Bibles, that God finds his Saints and holy servants meet for himself, and not, worthy of himself? See your partiality, and be ashamed.

11 In the Apostles places before examined, you said negatively, that the afflictions of this time were NOT WORTHY OF the glory to come, the Greek not bearing that translation: but here, when you should say affirmatively, and that word for word after the Greek, that God found them WORTHY OF HIM SELF,²³ there you say, MEET FOR HIM SELF, avoiding the term, worthy, because merit is included therein. So that when you will in your translation deny merits,²⁴ then condignae ad, signifies, worthy of: when you should in your translation affirm merits,²⁵ then Dignus with an ablative case does not signify, worthy of. No marvel if such wilfulness will not see the word merit, or that which is equivalent thereto, in all the Scripture. For when you do see it, and should translate it, you suppress it by another word. But this is a case worthy of examination,²⁶ whether the Scripture have the word, merit, or the equivalent thereof. For we will force them even by their own translations, to confess that it is found there, and that they should translate it accordingly often when they do not, yea, that if we did not see it in the vulgar Latin translation, yet they must needs see it and find it in the Greek.

12 First when they translate the foresaid place thus,²⁷ The afflictions of this time are not worthy of the glory to come: they mean this, deserve not the glory to come, for to that purpose they do so translate it, as has been declared.²⁸ Again, when it is said, The workman is worthy of his hire or wages: What is meant, but that he deserves his wages? And more plainly Tob. 9. they translate thus: Brother Azarias, ²⁹ if I should give myself to be thy servant. I shall not DESERVE thy providence. And such like. If then in these places, both the Greek & the Latin signify, to be worthy of, or, not to be worthy of, to deserve, or, not to deserve: then they must allow us the same signification and virtue of the same words in other like places. Namely Apoc. 5. of our Saviour’s merits, thus:³⁰ The lamb that was killed, IS WORTHY to receive power and riches, &c. What is that to say, but, DESERVES to receive? For so I trust they will allow us to say of our Saviour, that he indeed deserved. Again, of the damned,³¹ thus: Thou hast given them blood to drink, for they ARE WORTHY. Or, THEY HAVE DESERVED. Is it not all one? Lastly of the elect, thus: They shall walk with me in white, because they are worthy, Apoc. 3. that is,³² because they deserve it. and so in the place before by them corrupted, God found them worthy of him: that is, such as deserved to be with him in eternal glory. Thus by their own translation of ἄξιος and dignus, are plainly deduced, worthiness, desert, and merit of Saints, out of the Scriptures.

13 But to proceed one step further,³³ we prove it also to be in the Scriptures, thus. Themselves translate thus Heb. 10, 29. Of how much sorer punishment shall he be worthy, which treads under foot the son of God? though one of their Bibles of the year 1562,³⁴ very falsely and corruptly leaves out the words, worthy of, saying thus, How much sorer shall he be punished &c: Fearing no doubt by translating the Greek word sincerely, this consequence that now I shall infer. To wit, If the Greek word here, by their own translation, signify to be worthy of, or, to deserve, being spoken of pains and punishment deserved: then must they grant us the same word so to signify elsewhere in the New Testament, when it is spoken of deserving heaven and the kingdom of God. As in these places. Luc. 21. Watch therefore, ³⁵ all times praying, that you MAY BE WORTHY to stand before the son of man. and c. 20. THEY THAT ARE WORTHY to attain to that world & to the resurrection from the dead, neither marry, ³⁶ nor are married. & 2 Thess. 1.³⁷ That you may BE WORTHY of the kingdom of God, for which also ye suffer.

14 Thus you should translate in all these places, according to your translation of the former place to the Hebrews: or at the leastwise you should have this sense and meaning, as the old vulgar Latin has, translating in all these places,³⁸ counted worthy, but meaning worthy indeed: as when it is said, Abraham was reputed just, it is meant, he was just indeed. If you also have this meaning in your translations, which here follow the vulgar Latin: then we appeal to yourselves, whether, to be counted worthy, and to be worthy, & to deserve, and to merit, be not all one: and so here also Merit is deduced. But if you mean according to your heresy, to signify by translating, counted worthy, that they are not indeed worthy: then your purpose is heretical, and translation false and repugnant to your translating the same word in other places, as is declared, and now further we will declare.

15³⁹ They whom God does make worthy, they are truly and indeed worthy: are they not? But by your own translation of the same word in the active voice, God does make them worthy. Therefore in the passive voice it must also signify to be made or to be indeed worthy. For example, 2 Thess. 1, 11. You translate thus,⁴⁰ we also pray for you, THAT OUR GOD MAY MAKE YOU WORTHY of this calling. According to which translation, why did you not also in the self same chapter a little before translate thus:⁴¹ That you MAY BE MADE WORTHY (and so be worthy) of the kingdom of God, for which also you suffer? You know the case is like in both places. & in the Greek doctors you specially should know (by your ostentation of reading them in Greek) that they according to this use of holy Scripture, very often use also this word both actively & passively, to make worthy, ⁴² & to be made, or, to be worthy. See the Greek Liturgies.

⁴³16 Which S. Chrysostom, to put all out of doubt, explicates thus in other words, That he make us worthy of the kingdom of heaven. Ser. 1. de orando Deo. And upon the epistle to Titus c. 3. in the same sense passively, God grant we may all BE MADE WORTHY (or be worthy) of the good things promised to them that love him. And in another place of the said doctor it must needs signify, to be worthy. As when he says, In Colos. 1.⁴⁴ No man lives such a trade of life, that he is worthy of the kingdom, but all is his gift For to say thus, No man so lives that he can be counted worthy of the kingdom of heaven: is against the Protestants own opinion, which say they are counted worthy, that are not. Again, to say, No man so lives that he can be made worthy: is false, because God can make the worst man worthy. It remains then to say, No man so lives that he is worthy. Which a little before he declares thus, No man by his own proper merits obtains the kingdom of heaven. ⁴⁵ that is, as his own, and of himself without the grace of God. And yet we must show further out of the Scriptures, that God makes us worthy, and so we are indeed worthy, and here also we must convince [refute] you of false and partial interpretation.

17 The Greek word ἱκανός (I pray you) what does it signify? You must answer that it signifies not only, meet, but also, worthy. ⁴⁶ for so Beza teaches you, & so you translate Mat. 3, 11. &c. 8, 8. & 1 Cor. 15, 9. I am not worthy, in all three places. And why (I pray you) did you not likewise follow the old Latin interpreter one step further, saying,⁴⁷ Giving thanks to God the father THAT HAS MADE US WORTHY, but translating rather thus, Which has made us meet to be partakers of the inheritance of the Saints in light. Here was the place where you should have showed your sincerity, and have said that God makes us worthy of heavenly bliss. Because you know if ἱκανός be worthy, then ἱκανῶσαι is to make worthy. But you are like to Beza your Master, who (as though all interpretation of words were at his commandment) says, here and here and so forth I have followed the old Latin interpreter, translating it, worthy: ⁴⁸ but in such and such a place (meaning this for one) I chose rather to say, MEET.⁴⁹ but that both he and you should here also have translated, worthy, the Greek fathers shall teach you, if we be not worthy, or able to control so mighty Grecians, as you pretend to be when you crow upon your own dunghill, otherwise in your translations showing small skill, or great malice.

18 The Greek fathers (I say) interpret the Apostles word here, thus:⁵⁰ Κατηξίωσεν ἡμᾶς, καὶ ἐχαρίσατο ἡμᾶς ἱκανοὺς γενέσθαι. That is, has made us worthy, and given us the grace to be worthy. And S. Basil in orat. Liturg. Making both Greek words all one, says,⁵¹ THOU HAST MADE US WORTHY to be ministers of thy holy altar. and anon after, MAKE US WORTHY for this ministry. And S. Chrysost. upon the Apostles place, God does not only give us society with the Saints, but makes us also worthy to receive so great dignity. And here is a goodly consideration of the goodness of God toward us, that does indeed by his grace make us worthy of so great things, who otherwise are most unworthy, vile, and abject. Which making of us worthy, is expressed by the said Greek words, more than by the Latin, mereri, because it declares whence our merit and worthiness proceeds. To wit,⁵² of God. Both which S. Chrysostom expresses excellently thus: When he brought in Publicans to the kingdom of heaven, he defamed not the kingdom of heaven, but magnified it also with great honours, showing that there is such a Lord of the kingdom of heaven, which has made even unworthy persons to be so much better, ⁵³ that they should deserve even the glory of that dignity. And Oecumenius says, that it is God’s glory, ⁵⁴ TO MAKE HIS SERVANTS WORTHY of such good things: and that it is their glory, ⁵⁵ TO HAVE BEEN MADE WORTHY of such things. in 2, Thess. 1.

19 Thus we see how the holy Scripture uses equivalent words to signify, merit, which you suppress as much as you can. So likewise we might tell you of other words and phrases that do plainly import and signify merit. as when it is said Ecclesiastici 16. Every man shall find according to his works. ⁵⁶ Budé both your Master and ours in the Greek tongue, tells us that the Greek word εὑρέσθαι (to find) is properly to receive for that which a man has given or laboured. & to requite you with some profane authority, because you delight much in that kind) the whole oration of Demosthenes πρὸς Λεπτίνην, will tell you the same. Now, to receive for that which a man has laboured or wrought, what does it else presuppose, but merit & desert? It is a common phrase of the Scripture, that God will judge and reward or repay according to every man’s works.⁵⁷ does not this include merit & demerit of works? But I wot not how, nor wherefore, in this case you translate sometime, deeds, for works, saying,⁵⁸ Who will reward every man according to his deeds. and again, You see then how that of deeds a man is justified, and not of faith only.

20 I know you will tell us that you use to say deeds or works indifferently, as also you may say, that you put no difference between just and righteous, meet and worthy, but use both indifferently. To the ignorant this is a fair answer, and shall soon persuade them: but they that see further, must needs suspect you, till you give a good reason of your doing. For, the controversy being of faith and works, of justice and justification by works, of the worthiness or value of works: why do you not precisely keep these terms pertaining to the controversy, the Greek words being always pregnant [rich in meaning] in that signification? Why should you once translate the Greek ἔργα, deeds, rather than, works. You know it is properly, works, as πράξεις, deeds. It were very good in matters of controversy to be precise.⁵⁹ Beza makes it a great fault in the old vulgar Latin translator, that he expresses one Greek word in Latin divers ways. You chop & change significations here and there as you list, and you think you satisfy the reader marvelous well, if sometime you say idol, and not always, images: sometime just, and not always righteous: & if in other places you say works, or if one Bible has works, where another has deeds, you think this is very well, and will answer all the matter sufficiently. God and your conscience be judge herein, and let the wise reader consider it deeply. The least thing that we demand the reason of, rather than charge you withal, is, why your Church bible says in the places before alleged,⁶⁰ The righteous judgement of God, which will reward every man according to his deeds. and, man is justified by deeds, and not by faith only, Whereas you know the Greek is more pregnant for us than so, and the matter of controversy would better appear on our side, if you said thus: The JUST judgement of God, which will reward every man according to his WORKS. And, Man is justified by works, and not by faith only.

21 But will you not yet see merit and meritorious works in the Scripture? I marvel your skill in the Greek teaches you nothing in this point. S. John says:⁶¹ Look to yourselves, that you lose not the things which you have wrought, but that you may receive a full reward. Me thinks, in these words the equivalent of merit is easily seen of any man that is not wilfully blind. But you should see further than the common sort. For you know that the Greek here signifies,⁶² not only that which we work, but that which we work for. As in the Greek phrase of working for a man’s living, & as you translate Io. 6. v. 27. LABOUR NOT FOR THE MEAT that perishes, but for that meat which endures unto life everlasting. Such⁶³ labourers God hired to work in his vineyard, and⁶⁴ the workman is worthy of his hire. So that the Apostle in the former words exhorts to perseverance, that we lose not the reward or pay, for which we work, and which by working we merit and deserve.

22 Again Beza tells us,⁶⁵ that ἀντιμισθία signifies mercedem qua meritis respondet, that is, a reward answerable to the merits. And we find many words in the Scripture like unto this, μισθός,⁶⁶ ἀπόδοσις, [reward, recompense] Which are on God’s part, who is the rewarder and recompenser. And on our part we have (as the Apostle says, Hebr. 10. & 4) great confidence. ⁶⁷ confidence (says Photius a notable Greek father) of our works, confidence of our faith, ⁶⁸ of our tentations, of our patience. &c. Yea we have ἀνταπόδοσις & ἀντάμειψις [retribution and recompense] in the Scripture, which must needs signify as much as Beza’s ἀντιμισθία. By the one, is said, In keeping thy commandments is great reward. Again, You shall receive THE RETRIBUTION of inheritance. Col. 3. v. 24. And 2 Thessal. 1. v. 6. God’s repaying just and retribution of Hell or Heaven for good and evil deserts, is expressed by the same word. & by the other, is said, I have inclined my heart to keep thy justifications (or commandments) always FOR REWARD.⁶⁹

23 But all this will not suffice you. For wheresoever you can possibly you will have an evasion. And therefore in this later place you run to the ambiguity of the Hebrew word, and translate thus: I have applied my heart to fulfil thy statutes always, EVEN UNTO THE END.⁷⁰ Alas my masters, are not the Seventy Greek interpreters sufficient to determine the ambiguity of this word? Is not S. Jerome, in his translation according to the Hebrew? Are not all the ancient fathers both Greek and Latin? It is ambiguous (say you) and therefore you take your liberty. You do so indeed, and that like Princes. For in another place, where the Greek has determined,⁷¹ you follow it with all your heart, saying, fall down before his footstool, because he is holy: whereas the ambiguity of the Hebrew,⁷² would have borne you to say, as in the vulgar Latin, because it is holy. and so it makes for holiness of places, which you can not abide.

24 But you use (you say) the ambiguity of the Hebrew. Take heed that your liberty in taking all advantages, against the common and approved interpretation of the whole Church, be not very suspicious. For if it do signify also reward, as (you know) it does very commonly, and yourself so translate it (Psal. 18, v. 11) when you can not choose: and if the Septuaginta do here so translate it in Greek, and⁷³ S. Jerome in his Latin translation according to the Hebrew, and the ancient fathers in their commentaries: what upstart new Masters are you that set all these to school again, and teach the world a new translation? If you will say, you follow our own great Hebrician, Sanctes Pagninus. Why did you follow him in his translation, rather than in his Lexicon called Thesaurus, where he interprets it as the whole Church did before him? Why did you follow him (or Benedictus Arias either) in this place, and do not follow them in the self same case, a little before translating that very Hebrew word which is in this place,⁷⁴ propter retributionem, for reward? So that you follow nothing,⁷⁵ neither judgement nor, learning in Hebrew or Greek, but only your own error and Heresy, which is, that we may not do well in respect of reward, or, for reward. And therefore because the holy Prophet David said of himself the contrary, that he did bend his whole heart to keep God’s commandments for reward, you make him say another thing.

25 And to this purpose perhaps it is (for other cause I can not guess) that you make such a marvelous transposition of words in your translation (Mat. 19.) saying thus: When the Son of man shall sit in the throne of his majesty, ye that have followed me in the regeneration, shall sit also upon twelve seats. Whereas the order of these words both in Greek and Latin, is this: You that have followed me, in the regeneration, when the Son of man shall sit in his majesty, you also shall sit upon twelve seats. To follow Christ in the regeneration, is not easily understood what it should mean: but to sit with Christ in the regeneration, that is, in the resurrection, upon 12 seats, this is familiar and every man’s interpretation, and concerns the great reward that they shall then have, which here follow Christ as the Apostles did.

26 The like transposition of words is in some of your Bibles (Hebr. 2. v. 9.) thus.⁷⁶

We see JESUS crowned with glory and honour, which was a little inferior to the Angels, through the suffering of death. Whereas both in Greek and Latin, the order of the words is thus: Him that was made a little inferior to Angels, we see JESUS, through the passion of death, crowned with honour and glory. In this later, the Apostle says, that Christ was crowned for his suffering death, and so by his death merited his glory. But by your translation, he says that Christ was made inferior to Angels by his suffering death,⁷⁷ that is (says Beza) For to suffer death: and taking it so, that he was made inferior to Angels, that he might die, then the other sense is clean excluded, that for suffering death he was crowned with glory: & this is one place among other, whereby it may very well be gathered that ⁷⁸ some of you think that Christ himself did not merit his own glory and exaltation. So obstinately are you set against merits and meritorious works. To the which purpose also you take away man’s free will, as having no ability to work toward his own salvation.