A discouerie of the manifold corruptions of the Holy Scriptures by the heretikes of our daies specially the English sectaries, and of their foule dealing herein, by partial & false translations to the aduantage of their heresies, in their English Bibles vsed and authorised since the time of schisme. By Gregory Martin one of the readers of diuinitie in the English College of Rhemes.

CHAP. XII. Heretical translation for SPECIAL FAITH, vaine securitie, and ONLY FAITH.

AL other meanes of saluation being thus taken avvay, their only & extreme refuge is, Only faith, and the same, not the Chri∣stian faith of the articles of the Creede and such like, but a special faith and confidence, whereby euery man must assuredly beleeue, that him self is the sonne of God, and one of the elect and predestinate to saluation. If he be not by faith as sure of this as of Christs Incarnation, he shal neuer be saued.

2 For this heresie, they force the Greeke to expresse the very vvord of assurance and certaintie, thus: Let vs dravv nigh vvith a true hart,* 1.1 IN ASSVRANCE OF FAITH. Heb. 10. v. 22. and Beza, certa persuasione fidei, that is, vvith a cer∣taine and assured persuasion of faith: interpreting him self more at large in an other place,* 1.2 that he meaneth thereby such a persuasion and so effectual, as by vvhich vve knovv assu∣redly vvithout al doubt, that nothing can separate vs from God. Vvhich their here∣tical meaning maketh their translation the lesse tolerable, because they neither expresse the Greeke precisely, nor intend the true sense of the Apostle. they expresse not the Greeke, vvhich signifieth properly the fulnes and complement of any thing, and therfore the Apostle ioyneth it sometime

vvith faith, els vvhere (Hebr. 6. v. 11.* 1.3) vvith hope, vvith knovvledge, or (a 1.4 Col. 2. v. 2.) vnderstanding, to signifie the fulnes of al three, as the vulgar Latin interpreter most sincerely (b 1.5 Ro. 4. v. 21.) alvvaies translateth it: and to Timothee, (c 1.6 2 Tim. 4.) he vseth it to signifie the ful accomplishment and execu∣tion of his ministerie in euery point. Where a man may vvonder that Beza to mainteine his conceiued signification of this vvord, translateth here also accordingly, thus: Ministery tui plenam fidem facito: but their more currant church English Bibles are content to say vvith the vulgar Latin interpreter, fulfil thy ministerie: or, fulfil thine office to the vtmost. and the Greeke fathers do finde no other interpretation. Thus,* 1.7 vvhen the Greeke si∣gnifieth fulnes of faith,* 1.8 rather then assu∣rance or certaine persuasion, they translate not the Greeke precisely. Againe in the sense they erre much more, applying the foresaid wordes to the certaine and assured faith that euery man ought to haue (as they say) of his ovvne saluation. Vvhereas the Greeke fathers expound it of the ful and as∣sured faith that euery faithful man must haue of al such things in heauen as he seeth not, namely that Christ is ascended thither, &c. adding further and prouing out of the Apostles vvordes next folovving, that the

Protestants ** 1.9 only faith is not sufficient, be it neuer so special or assured.

3 Yet do these termes please them exce∣dingly,* 1.10 in so much that for the chosen gift of faith, Sap. 3, 14. they translate, THE SPECIAL gift of faith: and Ro. 8, 38. I am sure, that nothing can separate vs from the loue of God. as though the Apostle vvere certaine and as∣sured not only of his ovvne saluation, but of other mens. For to this sense they do so translate here, vvhereas in ** 1.11 other places out of cōtrouersie, they translate the same vvord as they should do, I am persuaded. they are persuaded &c. For vvho knovveth not that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth onely a probable persuasion? They vvil say that, I am sure, and I am persuaded, is al one. Being vvel meant, they may in deede signifie alike, as the vul∣gar Latin interpreter doth commonly trās∣late it, but in this place of controuersie, vvhether the Apostle vvere sure of his sal∣uation or no, vvhich you say he vvas, yea vvithout reuelation, vve say he vvas not: here vvhy vvould you translate, I am sure, & not as in other places, I am persuaded, but in fauour of your errour, by insinuating the termes of sure, & assurance, and such like: as els∣vvhere you neglect the termes of iust and iustification.* 1.12 In vvhich your secrete things of dishonesties and craftines (as the Apostle calleth

it) vve can not alvvaies vse demōstrations to cōuince you: but yet euen in these things vve talke vvith your conscience, and leaue the consideration thereof to the vvise reader.

4 You hold also in this kinde of contro∣uersie, that a man must assure him self that his sinnes be forgiuen. but in the booke of Ecclicus c. 5. v. 5. vve reade thus, Of thy sinne for∣giuen, be not without feare.* 1.13 or (as it is in the Greeke) Of forgiuenes and propitiation be not vvithout feare, to heape sinne vpon sinnes. Vvhich you translate falsely thus: Because thy sinne is forgiuen thee, be not therfore vvithout feare. Is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because thy sinne is forgiuen thee? You knovv it is not. but that vve should be afraid of the very forgiuenes thereof, whether our sinne be forgiuen or no, or rather, vvhether our sinne shal be forgiuen or no, if vve heape one sinne vpon an other. Vvhich seemeth to be the truest sense of the place, by the vvordes folovving. as though he should say, Be not bold vpon forgiuenesse to heape sinne vpon sinne, as though God vvil easily forgiue &c.

5 I touched before vpon an other occa∣sion, hovv you adde to the text, making the Apostle say thus, Eph. 3.* 1.14 By vvhom vve haue bold∣nes and entrance vvith THE CONFIDENCE VVHICH IS by the faith of him or (as in an other

Bible,* 1.15 vvhich is al one) in the confidence by faith of him. The learned and skilful among you in the Greeke tongue, know that this trans∣lation is false for tvvo causes. the one is, because the Greeke in that case should 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 and sincere translation is this, vve haue affiance and accesse vvith confidence, by the faith of him euen as els where it is said, we haue confidence,* 1.16 if our hart reprehend vs not: vve haue confidence by keeping the commaundements, by tribulations and af∣flictions and al good vvorkes.* 1.17 hope also giueth vs great confidence. Against al vvhich, your translation is preiudicial, li∣miting & defining our confidence tovvard God, to be faith, as though vve had no con∣fidence by vvorkes, or othervvise.

6 For this confidence by faith onely, Beza translateth so vvilfully and peruersely, that either you vvere ashamed to folovv him, or you lacked a cōmodious English vvord correspondent to his Latin, If I haue al faith (saith the Apostle) and haue not charitie, I am nothing. toiam fidem,* 1.18 (saith Beza) I had rather translate, then, omnem fidem, because the Apostle meaneth not al kinde of faith, to vvit, the faith that iusti∣fieth: but he meaneth that if a man haue the faith of Christs omniporencie, or of any

other article of the Creede, or of al vvholy and entierly and perfectly, that is nothing vvithout charitie. This is Bezas tota fides, vvhole faith, thinking by this translation to exempt from the Apostles vvordes their special iustifying faith, & vvrestling to that purpose in his annotations against Pighius & other Catholike Doctors. Whereas euery man of smal skill may see,* 1.19 that the Apostle nameth al faith, as he doth al knowledge & al mysteries: comprehēding al sortes of the one & of the other: al kind of knovvledge, al kinde of mysteries, al faith vvhatsoeuer, Christian, Catholike, historical, or special, vvhich tvvo later, are Heretical termes nevvly deuised.

7 And I vvould haue any of the Bezites giue me a sufficient reason, vvhy he trans∣lated, totam fidem, and not also, totam scientiam. vndoubtedly there is no cause, but the he∣resie of special and onely faith. And againe, vvhy he translateth Iaco. 2, 22. Thou seest, that faith vvas (administra) a helper of his vvorkes: and expoundeth it thus, faith vvas an efficient cause and fruiteful of good vvorkes. Whereas the Apo∣stles vvordes be plaine, that faith vvrought together vvith his vvorkes, yea and that his faith vvas by vvorkes made perfecte.* 1.20 This is impudent handling of Scripture, to make vvorkes the fruite only and effect of faith, vvhich is your heresie.

8 Vvhich heresie also must needes be the cause, that, to suppresse the excellencie of charitie (which the Apostle giueth it aboue faith or any other gift vvhatsoeuer, in these vvordes, And yet I shevv you a more excellent vvay 1 Cor. 12. v. 31.) he in one edition of the nevv Testament (in the yere 1556.) translateth thus, Behold moreouer also I shevv you a vvay most diligently.* 1.21 Vvhat cold stuffe is this, and hovv imper∣tinent? In an other edition (an. 1565.) he mended it thus: And besides I shevv you a vvay to excellencie. In neither of both expressing the comparison of preeminence & excellencie that charitie hath in the Apostles vvordes, and in al the chapter folovving. Vvherein you did wel (for your credite) not to folow him (no not your Bezites them selues) but to translate after our vulgar Latin interpre∣ter, as it hath alvvaies been read and vnder∣stood in the Church.

9 Luther vvas so impudent in this case, that, because the Apostle spake not plaine∣ly ynough for only faith, he thrust (only) into the text of his translation, ** 1.22 as him self vvitnesseth. You durst not hitherto pre∣sume so far in this question of only faith though ** 1.23 in other controuersies you haue done the like, as is shevved in their places. But I vvil aske you a smaller matter, which in vvordes and shevv you may perhaps

easily ansvver, but in your conscience there vvil remaine a gnavving vvorme. In so many places of the Gospel, vvhere our Sa∣uiour requireth the peoples faith, vvhen he healed them of corporal diseases only, why do you so gladly translate thus,* 1.24 Thy faith hath saued thee: rather then thus, thy faith hath healed thee, or, made the vvhole? is it not, by ioyning these vvordes together, to make it sound in En∣glish 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 vvhere it can not be taken for faith that iustifieth, because it is not the parties faith, but her fathers that Christ required, there also translate thus, Beleeue only, and she shal be saued.* 1.25 Vvhich translation, though very false and impertinēt for iustifying faith, as you seeme to acknovvledge by translating it other∣vvise in your other Bibles:* 1.26 yet in deede you must needes mainteine & hold it for good, whiles you alleage this place for only faith, as is euident in your vvritings.

10 This then you see is a fallacie, vvhen faith only is required to the health of the body, as in many such places (though not in al) there by translation to make it sound a iustifying faith, as though faith only were required to the health of the soule. Whereas

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that faith vvas of Christs omnipotēcie only & povver,* 1.27 vvhich Beza confesseth may be in the diuels them selues, and is far from the faith that iustifieth. If you say, the Greeke signifieth as you translate: it doth so in deede, but it signifieth also very commonly to be healed corporally, as (by your ovvne translation) in these places.* 1.28 Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. & v. 51. Where you translate, I shal be vvhole. They vvere healed. He vvas healed. She shal be made vvhole. And vvhy do you here trāslate so? because you knovv, to be saued, importeth rather an other thing, to vvit, saluation of the soule: and therfore vvhen faith is ioyned withal, you translate rather, saued, then healed (though the place be meant of bodily health only) to insinuate by al meanes your iustification by only faith.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Annot. in 1 Luc. v. 1.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ministerium tuum imple. An. 1577. an. 1562.
• * 1.7

  Ignat. Ep. Smyrn.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. The∣odoret. Theophyl. vpon. Ro. 10
• * 1.9

  Chryso. ho. 19. in c. 10. ad Hebr.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fidei donum ele∣ctum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bib. 1577.
• * 1.11

  Luc. 20, 6. Ro. 15, 14. Hebr. 6, 9.
• * 1.12

  2 Cor. 4.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  Bib. 1562.
• * 1.15

  Bib. 1577. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  1 Io. 3.
• * 1.17

  Hebr. 10. 2 Cor. 3.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 13. Annot. in No. Test. 1556.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  Luther. to. 2 fol. 405. edi. wittēb. an. 1551.
• * 1.23

  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.
• * 1.24

  Mar. 10, 52. Luc. 18, 42. &c. 8. v. 48.
• * 1.25

  Luc. 8, 50.
• * 1.26

  See Goughs sermon and Tom sons answer to the L. Abbot of vvest∣mester.
• * 1.27

  Annot. in 1 Cor. 13, 2.
• * 1.28

  Bib. 1577.