A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.

CHAP. XII.

Hereticall translation for SPECIAL FAITH, vaine securitie, and ONELY FAITH.

MARTIN.

AL other meanes of saluation being thus taken away, their onely and extreme refuge is, Only faith, & the same not the Christian faith of the articles of the creede, & such like, but a speciall faith & confidence, wherby euery man must assuredly beleeue, that himselfe is the Sonne of God, and one of the elect, and praedestinate to saluation. If he bee not by fayth as sure of this as of Christes incarnation, he shall neuer be saued.

FVLK.

AL other meanes of saluation being taken away, and only faith apprehending the mercie of God in the redēption of Iesus Christ, being left, we haue great & sufficient cause, to account our selues happy, and assu∣red of eternall life, because he that hath promised, is faithfull also to performe. But where you saye that our only faith, is not the Christian faith of the articles of the creede, you lye without measure impudently: for that faith, and none other doe we beleue, teach, and professe. And that faith is a speciall faith and confidence in the mercie of God, whereof euery man that beleueth, doth make a singular confession for himselfe, saying, I be∣leeue in God, &c. And of all thinges contained in that profession of faith (that is, of forgiuenesse of sinnes, resurrection of our bodies, and life euerlasting, by beliefe and trust in God the Father Almightie, maker of heauen and earth, and in Iesus Christ his only Sonne our Lorde, conceiued, borne, suffered, crucified, deade,

buried, descended into hell; risen againe, and ascended into heauen, and in God the holy Ghost, by whose gra∣cious and mightie working we are incorporate into the bodie of Christ, and made members of his holy Catho∣like Church, which is the communion of Saincts) euery Christian man ought to be as certainely persuaded, as the things are most true, being inwardly taught by the spirite of truth, that he is the childe of God, and conse∣quently elect, & predestinate vnto eternall saluation. But that a man s••••••l neuer be saued, except he haue such cer∣tentie of this faith, as the truth of Gods promises doth deserue, none of vs doth teach, none of vs doth thinke. For we know our owne infirmitie, we knowe the temp∣tation of Satan, neuerthelesse wee acknowledge in our selues, and so seeke to persuade all men, that these things standing vpon the immoueable pillers of Gods pro∣mises, who can neyther deceiue nor be deceyued, ought to be most certaine vnto vs, and for dayly confirmation and increase of this faith all those meanes are of vs dili∣gently to be vsed, that God for this purpose in his holy Scripture hath appointed.

MART. 2. For this heresie, they force the Greeke to ex∣presse the very word of assurance and certaintie, thus: Let vs drawe nighe with a true hart, IN ASSVRANCE OF FAITH. Heb. 10. v. 22. and Beza, Certa persuasione fidei, that is, with a certaine & assured persuasion of faith: in∣terpreting him selfe more at large in another place, that he mea∣neth thereby such a persuasion and so effectuall, as by which we know assuredly without all doubt, that nothing can separate vs from God. Which their hereticall meaning maketh their trāsla∣tion the lesse tolerable, because they neither expresse the Greeke precisely, nor intend the true sense of the Apostle, they expresse not the Greeke, which signifieth properly the fulness and cōple∣ment of any thing, and therfore the Apostle ioyneth it sometime with faith, els where (Hebr. 6. v. 11.) with hope, with knowledge, or (a Col. 2. v. 2.) vnderstāding, to signifie the fulnes of all three, as the vulgar Latin interpreter most sincerely (b Ro. 4. v. 21.)

alwaies translateth it: & to Timothee, ( 2. Tim. 4.) he vseth it to signifie the full accomplishment & executiō of his ministe∣rie in euery point. Where a man may wōder that Beza to main∣taine his conceiued signification of this word, translateth here al∣so accordingly, thus: Ministerij tui plenā fidem facito: but their more currant Church English Bibles are cōtent to say with the vulgar Latine interpreter, fulfil thy ministerie: or, fulfil thine office to the vtmost. And the Greeke fathers do finde no other interpretation. Thus, when the Greeke signifieth ful∣nesse of faith, rather than assurance or certaine persuasion, they translate not the Greeke precisely. Againe in the sense they erre much more, applying the foresaid wordes to the certaine & assured faith that euery man ought to haue (as they say) of his owne saluation. Whereas the Greeke fathers expound it of the full and assured faith that euery faithfull man must haue of al such things in heauen as he seeth not, namely that Christ is as∣cended thither, &c. adding further and prouing out of the A∣postles wordes next folowing, that the Protestants* only faith is not sufficient, be it neuer so speciall or assured.

FVLK. 2. Hauing nothing to impugne this cleare interpretatiō of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the vn∣perfect translatiō of your vulgar Latine interpreter, who was both an vnperfect grecian, & a very barbarous Lati∣nist, you are not ashamed to say, we force the Greeke, to make it signifie assurance: whiche all men that are but meanly learned in the Greeke tongue, may know, that it signifieth assurāce, or ful & certaine persuasiō. Although for the question in controuersie, the fulnesse of faith wil proue the certeintie, as much in a māner, as the assurāce. But that the Greeke signifieth a full and certaine per∣suasion, I report me not only to the best Greeke Dictio∣naries of this time, but also to Budeus, who citeth Iso∣crates out of Trapezuntius for proofe, that it is so vsed, & also interpreteth that of S. Paule Rom. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let euery man be certaine of his owne minde. But you haue a doughty argument, that it is not onely ioyned with faith, but also with hope, knowledge,

and vnderstanding, as though there could not be a cer∣taine persuasion and assurance of hope, knowledge, and vnderstanding: yea the assurance of hope dependeth vpon the assuraunce of faith, and the assuraunce of faith vpon the certaine persuasion of knowledge and vnder∣standing. Yea your vulgar interpretor translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 4. v. 21. Plenissimè sciens, knowing most ful∣ly, may teach you, that it signifieth more than fulnesse, for else he should haue saide being fulfilled. And better doth Beza expresse the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. Tim. 4. than some of our English interpreters, whiche say, fulfil thy ministry: wheras the Apostles meaning is, that he should approue the credite and dignitie of his ministerie, vnto other men. But the Greeke fathers (you say) find none o∣ther interpretation of it, and for proofe you cite Ignatius ep. ad Smyr. which although it be not authenticall, yet I see no cause why we may not interprete 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being certainly persuaded in faith & loue, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the assurance of faith. And so is it transla∣ted in Bibliotheca sacra Margarini de la Bigne, Plenè in∣structae in fide & charitate, & cognoui vos absolutè perfectos in fule stabili, fully instructed in faith and charitie, and I haue knowen you absolutely perfect in a stedfaste faith. Chrysostome and Theodoret, because you vouch at large, I know not what you would shew out of them. In Theophylact I finde, that he speaketh against all hesi∣tation & doubtfulnesse of faith, but against the certaine persuasion thereof neuer a worde.

Ne aliquam inducas in animum tuum haesitationem, neque pendeas animi, dubij quid∣dam cogitans. Bring not into thy minde any staggering, neither be incertaine of thy mind, thinking any doubt∣full thing.

But for the signification of the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, S. Basil may bee a sufficient witnesse, who com∣monly vseth it for assured and certaine persuasion. •••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 26. Euery worde and deede must be proued by•••••• testimonie of the holy Scripture,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the full and certaine persuasion of the go••••••▪ &

to the shame of the wicked.

Againe desin. 80. what is the propertie of a faithfull man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. By such assured persuasiō to be disposed, &c. Euē so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the cer∣taine persuasiō of godlinesse &c. and so in other places. And you your selfe confesse as much, where you say, the Greeke fathers expound it of the full assured faith &c. which is enough to iustifie our trāslation. Now if the fa∣thers vnderstood this full assured faith only of an histo∣ricall faith (as you say) & not of trust and confidence in God, it is an other controuersie. Our translation is not false, although we had a false meaning, if it be answere∣able to the words. Neither doth Chrysostome speake of an historicall faith only, by certaintie whereof we haue accesse vnto God: but also of cōfidence, which remissiō of our sinnes doth cause, and that we are made coheires with Christ, & that we enioy so great loue,

neither doth he proue that the Protestāts only faith is not sufficient to iustisie. But the Apostle sheweth (saith he) that not faith alone, but also a vertuous life is required, & that a man be not guiltie to him self of malitiousnes. For these ho∣ly places doe not receiue those men, with certaine assu∣rāce, which are not made such.

This iudgmēt of Chryso∣stome the Protestants do allow of better thā the Papists: for we know, that a godly life is necessarie in them that beleeue to iustification, without which they can haue no assurance of faith, no nor faith in deede, but that which is by aequiuocation called faith, such saith as the Deuil and the reprobate may haue.

MART. 3. Yet do these termes please them exceedingly, in so much that for the chosen gift of faith, Sap. 3. 14. they translate, THE SPECIAL gift of faith: and Rom. 8. 38. ••••ni sure, that nothing can separate vs from the loue of God. 〈◊〉〈◊〉 though the Apostle were certaine and assured not onely of h〈…〉〈…〉wne saluation, but of other mens. For to this sense they doe 〈◊〉〈◊〉 translate here, whereas in other places out of contro∣uersie they translate the same worde as they should doe, I am

persuaded, they are persuaded, &c. For who knoweth not that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth onely a probable persuasion? They will say that I am sure, and I am perswaded, is al one. Beeing well meant, they may indeede signifie alike, as the vulgare Latine interpreter doth commonly translate it, but in this place of con∣trouersie, whether the Apostle were sure of his saluation or no, whiche you saye he was, yea without reuelation, we say he was not: here why woulde you translate, I am sure, and not as in o∣ther places, I am perswaded, but in fauour of your errour, by insinuating the termes of sure, and assurance, and such like: as elsewhere you neglect the termes of iuste and iustification. In which your secrete things of dishonesties & craftinesse (as the Apostle calleth it) we cānot alwaies vse demonstratiōs to conuince you: but yet euen in these things we talke with your cō∣science, and leaue the consideration thereof to the wise reader.

FVLK. 3. Seeing they accompt the booke of Wis∣dome to be of no authoritie to establish the certaintie of doctrine, it is not like they coulde haue any such res∣pecte, as you malitiously surmise. And yet the translati∣on good and true. For what is the choice gifte of faith, but a speciall gift? Or dare you say, that faith is not a spe∣ciall gift of God? They say not a special faith, but a spe∣ciall gift of faith. The other quarrel of the translation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am sure, is so brutish, that when you confesse the vulgare Latine interpreater commonly to translate it, Certus sum, and that in the end, you can vse no demon∣stration to conuince vs, yet stil neuerthelesse you charge our conscience with the secreate thinges of dishonestie. That the Apostle was sure of his owne saluation, by the testimonie of Gods spirite which is giuen to al his chil∣dren, wee doubt not, and that he was sure of the saluati∣on of all Gods elect, of whiche it is vnpossible, that any should perish. And seing the same spirit of adoptiō is gi∣uē to al the children of God, which is the earnest of the heauēly inheritance, we cā not affirme without blasphe∣mie against Gods truth, that any mā ought to discredite the promises of God, or the testimonie of his spirite.

MART. 4. You holde also in this kinde of contronersie, that a man must assure himself that his sinnes be forgiuen. but in the booke of Eccle. c. 5. v. 5. We reade thus, Of thy sin for∣giuē, be not without feare. or (as it is in the Greke) Of for∣giuenes & propitiation bee not without feare, to heape sin vpon sins. Which you translate falsly, thus: Because thy sin is forgiuen thee, be not therfore without feare. Is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because thy sin is forgiuen thee? You knowe it is not: but that wee shoulde bee afraid of the very forgiuenes thereof, whether our sin be forgiuen or no, or rather, whether our sinne shall be forgiuen, or no, if we heape one sinne vppon an o∣ther. Whiche seemeth to bee the truest sense of the place, by the wordes following▪ as though he should say, Be not bold vpon for∣giuenes to heap sin vpō sin, as thogh God wil easly forgiue, &c.

FVLK. 4. We hold, that a man, when he is truly pe∣nitent, ought to assure himself, that his sins bee forgiuen him, because God hath so promised, in an hūdred places, without iniurie of whose credit, we cannot doubt of the performance of his promise. But that which the sonne of Syrach speaketh of propitiatiō, is meant of the shadowie propitiation by the sacrifices of the lawe, which can not assure anie man of the forgiuenesse of his sins by them∣selues, much lesse them that heape sin vpon sin, which are neuer truely repentant. For vnto true repentaunce is re∣quired an hatred of sin, & a desire, & purpose of amend∣ment. Our translation is (as your vulgar Latine) not pre∣cise to the words of the Greeke, but iuste vnto the mea∣ning, for the words are, concerning propitiation, be not without feare: and your Latin is, De propitiato peccato, of sin forgiuen. And if you wil reprooue your Latin, aswel as our English, and say, we must be afraid of the very for∣giuenes, I haue told you, that the forgiuenes of God te∣stified by the sacrifices, pertained vnto them that be tru∣ly penitent, and not to hypocrites. And where you make it a doubt, whether sin shall bee forgiuen, or no, in them that heape one sin vpon an other: we are out of doubte, that sin shall neuer bee forgiuen to suche, as so continue

without true conuersion vnto God.

MART. 5. I touched before vpon another occasion, how you adde to the text, making the Apostle say thus, Ephes. 3. By whom we haue boldnes and entrance with THE CON∣FIDEHCE WHICHE Is by the faith of him, or (as in an other Bible, which is al one) in the confidence by faith of him. The learned and skilful among you in the Greke tong, know that this translation is false for twoo causes, the one is, because the Greeke in that case shoulde be thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. an other cause is, the point after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. so that the very simple & sincere translation is this, wee haue affiaunce and accesse with confidence, by the faith of him. euen as elsewhere it is said, wee haue confidence, if our hart reprehend vs not: we haue confidence by keping the commaundements, by tribulations and afflictions, and al good workes. hope also giueth vs great confidence. Against all which, your translation is preiudiciall, limiting and defining our confi∣dence toward God, to be faith, as though wee had no confidence by workes, or otherwise.

FVLK. 5. For vnderstanding of the article, I haue answered alreadie, & meane not here to repeate it. The point you misse, in the Bible 1577. is obserued in that boke which I haue of Richard lugs printing. By whom we haue boldenesse and entrance in the confidence, by faith of him. But it cannot be, the confidēce (you think) but, confidence: because the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not put before the worde, that signifieth confidence. But al Englishe∣men know that our English (the) may be put, and some∣time must be put before nounes, without any article ei∣ther in Greeke or Latine. And in this place, I would not giue a rush to choose, whether it be in or out, for anye sense that it chaungeth. What confidence we haue by a good conscience, by suffring tribulation, and by al good workes, it skilleth not for this question, so it be deter∣mined, that we haue no confidence in the merites of a good conscience, of suffering, of al good works that we can do▪ to haue boldenesse and entrance vnto God. But

of merites we haue spoken before in their proper place.

MART. 6. For this confidēce by faith only, Beza tran∣slateth so wilfully & peruersly, that either you were ashamed to folow him, or you lacked a cōmodious English word correspondēt to his Latine. If I haue all faith (saith the Apostle) and haue not charitie, I am nothing▪ totam fidem (saith Beza) I had rather translate, than, omnem fidem, because the Apostle meaneth not al kind of faith. to witte the faith that iu∣stifieth: but he meaneth, that if a man haue the faith of Christs omnipotencie, or of any other article of the Creede, or of al wholy & entirely & perfectly, that is nothing without charitie. This is Bezaes tota fides, whole faith, thinking by this translation to exempt frō the Apostles words, their special iustifying faith, and wrastling to that purpose in his annotatiōs against Pighius and other Catholike Doctours. Whereas euery man of smal skil may see, that the Apostle nameth al faith, as he doth al knowlege and al mysteries: comprehending al sortes of the one and of the other: al kinde of knowledge, al kind of mysteries, al faith what∣soeuer, Christian, Catholike, historical, or special, which two la∣ter, are Heretical termes newely deuised.

FVLK. 6. When your spightfull and dogged ma∣lice cannot reprooue our English translation, then wee muste aunsweare for Bezaes Latine, who hath sufficient∣ly aunswered for himselfe, to them that vnderstande, and liste to reade him. In the place mentioned by you, hee chooseth to say totam fidem, rather than omnem, because it apeareth by the effects, that he speaketh of faith, as it was a speciall gift of working of myracles, of which effectes he nameth one, remouing of mountaines. And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is so taken, namely for the perfection of one kynde, not the vniuersall comprehension of al kindes, he brin∣geth you example, Ro. 7. v. 8. and elsewhere oftentimes. But if it shoulde be taken (as you say) all knowledge, & all mysteries is generally to be taken, yet he telleth you, this separation is but vppon an impossible supposition, for iustifying faith can neuer bee separated from chari∣tie, but if it might be separated, it shoulde not profite

to iustifie. The Angels of heauen can not preach an o∣ther gospel: but if they did preach an other gospel, they should be accursed. A great argument I promise you a∣gainst iustification by faith onely, that a solitarie, dead, or barraine faith doth not iustifie.

MART. 7. And I woulde haue anye of the Bezites giue me a sufficient reason, why hee translated, totam fidem, and not also, totam scientiam: vndoubtedly there is no cause, but the heresie of speciall and onely faith. And againe, why he translateth Iaco. 2. 22. Thou seest, that faith was (admini∣stra) a helper of his workes: and expoundeth it thus, Faith was an efficient cause and fruitful of good workes. Wheras the Apostles wordes be plaine, that faith wrought togither with his workes, yea and that his fayth was by workes made perfecte. This is impudent handling of Scripture, to make workes the fruite onely and effecte of fayth, which is your he∣resie.

FVLK. 7. If you dare draw foorth your pen against Beza, and demande an answere of himselfe, although he hath already giuen you a sufficiēt reason to induce, that the Apostle speaketh not of faith, as generally as of knowledge, because by an example of remouing moun∣taines, he restraineth it to one kinde of faith. As for the other question, why he translateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iam. 2. v. 22. was an helper; me thinke you should make best answere your selfe, who not long since, by force of that word, woulde needes prooue, that men were helpers of God, chap. 10. sect. 6. Haue you so soone forgotten your own voice? and is this impudent handling of the scripture, to translate, as you your selfe in an other case thoughe im∣pertinently did contend the word to signifie? But works you wil not haue to be the fruit only and effect of faith: because the Apostle saieth that faith wrought togither with his workes, and by workes his faith was made per∣fite, as thoughe apples are not the fruite of the tree, be∣cause the tree doth beare them, and by them, if they be good, the tree is made a good tree.

MART. 8. Which heresie also must needes be the cause, that, to suppresse the excellencie of charitie (which the Apo∣stle giueth it aboue faith, or any other gift whatsoeuer, in these wordes, And yet I shew you a more excellent way, 1. Cor. 12. v. 31.) he in one edition of the new Testament (in the yeare 1556.) translateth thus, Behold moreouer also I shew you a way most diligently. What cold stuffe is this, & howe im∣pertinent? In an other edition (an. 1565.) he mended it thus: And besides I shew you a way to excellencie. In neither of both expressing the comparison of preeminence & excellencie, that charitie hath in the Apostles words, and in all the chapter following. Wherein you did well (for your credite) not to followe him (no not your Bezites them selues) but to translate after our vulgar Latine interpreter, as it hath alwayes bene read & vnderstoode in the Church.

FVLK. 8. The rarenesse of the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. as al indifferēt men wil iudge, rather than any mind to suppresse the excellencie of charitie, caused Beza to giue dyuerse interpretations of that place, of whiche yet the latter more commendeth the excel∣lencie of charitie, than the vulgar Latin, or our Ea∣glishe translation, whiche expoundeth it as the La∣tine doth: for if charitie be the way to excellencie, it is a greater commendation thereof, than to saye, it is a more excellent waye than other giftes, whereof he spake last, as of healing, of tongues, of interpretations, &c.

MART. 9. Luther was so impudent in this case, that, because the Apostle spake not plàinely ynough for onely faith, he thrust (only) into the text of his translation, as himself wit∣nesseth, you durst not hitherto presume so farre in this question of onely faith, though in other controuersies you haue done the like, as is shewed in their places. But I wil aske you a smaller matter, which in words & shew you may perhaps easily answer, but in your conscience there wil remaine a gnawing worme. In so many places of the Gospell, where our Sauiour requireth the

peoples faith, when he healed them of corporall diseases only, why do you so gladly translate thus, Thy faith hath saued thee, ra∣ther than thus, thy faith hath healed thee, or made thee whole? is it not, by ioyning these wordes togither, to make it sound in English eares, that faith saueth or iustifieth a man? in so much that Beza noteth in the margent thus, fides saluat: that is, faith saueth. & your Geneua Bibles, in that place where it can not be taken for faith that iustifieth, because it is not the parties faith, but her fathers that Christ required, there also trā∣slate thus, Beleeue only, & she shall be saued. Which tran∣slation, though very false and impertinent for iustifying faith, as you seeme to acknowledge by translating it otherwise in your other Bibles: yet in deede you must needes mainteine and hold it for good, whiles you alleage this place for onely faith, as is e∣uident in your writings.

FVLK. 9. That which Luther might wel do as an in∣terpretor, or expounder, it was much boldnesse for him to doe, as a translator: but seeing he him selfe hath re∣dressed his owne offence, wee haue lesse to say for him, and you against him. For our additions, except suche as the necessitie of our English phrase dothe require for vnderstanding, you slaunder vs to say, that wee haue in any controuersies done the like. The question you aske, is not worthy any answere, why wee translate, thy faith hath saued thee, &c. seing wee vse all these wordes in∣differently, healing, making safe, and making whole, as in S. Iames we say, Can faith saue him? And it is al one, to say, thy faith hath saued thee, and thy fayth hath made thee whole. But you say, wee alledge this place for onely faith iustifying, citing the answeres of Maister Gough, & M. Tomson, against Feckenham. I thinke you lie, as in other places very commonly. And yet an argu∣ment, though not a plaine testimonie, may be taken out of these places for only faith iustifying. Seing Christ was not a phisition for the body, but to teach mē that he was a Physition for the soule, and as he healed the diseased in

bodie onely by faith, so hee cureth the sickuesse of the soule by the same instrument of faith onely, which by o∣ther places may be more directly prooued, and here also in some sorte is insinuated.

MAR. 10. This then you see is a fallacie, whē faith only is required to the helth of the body, as in many such places (thogh not in all) there by translation to make it sounde a iustifying faith, as thogh faith only were required to the helth of the soule. Wheras that faith was of Christes omnipotencie onely and po∣wer, which Beza confesseth may be in the diuels themselues, and is farre from the faith that iustifieth. If you saye, the Greeke signifieth as you translate: it doth so in deede, but it signifieth also very commonly to bee healed corporally, as (by your owne translation) in these places, Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. & v. 51. Where you translate, I shal be whole. They were healed. Hee was healed. She shal bee made whole. And why do you here translate so? because you know, to be sa∣ued, importeth rather an other thing, to wit, saluation of the soule: and therefore when faith is ioyned withall, you translate rather saued, than, healed, (though the place be meant of bo∣dilie health onely) to insinuate by all meanes your iustification by only faith.

FVLK. 10. It is no fallacie: from the health of the bodie, to ascende higher to the health of the soule, but that direct and plaine way, by whiche Christe himselfe would be knowne to be sauiour of the worlde, not of the bodie onely, but of the bodie and soule togither. And commonly his bodily cures were ioyned with for∣giuenesse of sinnes, whych are causes of al maladies, and with health of their soules, whose bodies were made safe. As for iustification by faith only, we meane none o∣therwise to insinuate it in this place, than Christ him self doth, by doing miracles, in giuing health of the bodie, to testifie that he is the onely authour of the saluation of mens soules.

Notes

• 1.
• 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Annot. in 1. Luc. v. 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plenissime sciens.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ministerium tu∣••m imple. An. 1577. An. 1562. Ignat. Ep. Smyrn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Chrys. Theodor. Theophyl. vpon Ro. 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••id•• donum electum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••••b. 1577. •••••• 20. 6. •••• 1•• 14. Hebr. 6. 9.
• 2. Cor. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Bib. 1562.
• Bib. 1577. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1. Io. 3.
• Hebr. 10. 2. Cor. 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••. Cor. 13. Annot. in No. Test. 1556.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Luther. to. 2. fol. 405. edi. VVit∣tenb. an. 1551. Act. 9. 22. Bib. 1577. 1 Pet. 1. 25. 2. Par. 36. 8. 2. Cor. 5. 21. 1. Pet. 2. 13. in the Bib. 1562.
• Mart. 10. 52. Luc. 18. 42. &c. 8. v. 48.
• Luc. 8. 50.
• See Gough•• sermon and Tomsons an∣svver to the L•• Abbot of vvest∣mest.
• An. in. 1. Co. 13. 2
• Bib. 1577.