to deny that which is affirmed without certaine proofe MART. 20. If the English Geneua Bibles them selues dare not follow their Maister Beza whom they professe to translate because in their opinion he goeth wide and that in places of controuersie how wilfull was he in so translating See chap. 12. num 6. 8. chap. 13. num 1. FVLK 20. It is a very impudent slaunder The Geneua Bibles doe not professe to translate out of Bezaes Latine translation but out of the Hebrew Greeke if they agree not alwaies with Beza what is that to the purpose if they agree with the truth of the originall text Beza often times followeth the purer phrase of the Latine tongue which they neither woulde nor might follow in the English If in dissenting from Beza or Beza from them they or he dissent from the truth it is of humane frailtie not of hereticall wilfulnes The places being examined shall discouer your vanitie MART. 21. If for the most part they reprehend the olde vulgar translation and appeale to the Greeke and yet in places of controuersie sometime for their more aduantage as they thinke they leaue the Greeke and followe our Latine translation what is it else but voluntarie and partiall translation See chap. 2. num 8. chap. 6. nu 10. 21. chap. 7. nu 39. chap. 10. nu 6. FVLK 21. We neuer leaue the Greeke to followe your vulgar translation as in the places by you quoted I will proue manifestly but I haue already proued that you leaue the Latine and appeale to the Greeke in translating Simulachra Idols both Col. 3. 1. Iohn 5. MART. 22. If otherwise they auoid this world iustifications altogither yet translate it when they can not choose but with a coÌ„meÌ„tarie that it signifieth good works that are testimonies of a liuely faith doth not this hereticall commentarie shew their heretical meaning when they auoide the worde aliogither See Chap. 3. Nu. 1. 2. 3. FVLK 22. To auoyde the worde altogither and yet sometime to translate it I see not how they can stand togither for he that doth sometimes translate it doth not altogither auoyde it But you will say they do altogither auoyde it in all such places where they doe not translate it That is altogither false for the Geneua translation Luc. 1. telleth you that the Greeke worde signifieth iustifications and yeeldeth a reason why it doth in that place otherwise translate it and if to translate the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise than iustificatioÌ„ must needes shew an hereticall meaning then must you needs say that your vulgar Latine translater had an hereticall meaning for in the second place by you quoted namely Rom. 2. v. 26. he tranâ—lateth it Iustitias likewise Ro. 1. v. 32. Iustitiam so likewise Rom. 5. v. 18. And if it be an hereticall commentarie to say that good workes are a testimonie of a liuely faith you will also condemne the Apostles of heresie which teach it to be impossible to please God without faith Heb. 11. and that what soeuer is not of faith is sinne Rom. 14. If there be any good workes that are not testimonies of a liuely faith But it is sufficient for you to call what you wil heresie and hereticall falsification and corruption for your disciples are bounde to beleeue you though you say the Gospell be heresie and the Apostles themselues heretikes Gregorie Martine calleth this an heretical commentarie what neede you seeke other proofe MART. 23. When by adding to the text at their pleasure they make the Apostle say that by Adams offence â—inne came on all men but that by Christs iustice the benefite only abounded toward all men not that iustice came on all whereas the Apostle maketh the case a like without any such diuers additions to wit that we are truely made iuste by Christ as by Adam we are made sinners is not this most wilfull corruption for their heresie of imputatiue and phantasticall iustice See Chap 11. Nu. 1. FVLK 23. The Verse by you quoted Rom. 5. v. 18. is a manifest eclipsis or defectiue speach to make any sense wherof there must needes be added a Nominatiue case and a Verbe Now by what other Nominatiue case and Verbe may the sense be supplied but by that which the Apostle him selfe giueth before Verse 15. Vnto which all that followeth must be referred for explication Where he saieth as you your selues traÌ„slate it If by the offeÌ„ce of one many died much more the grace of God the gift in the grace of one man Iesus Christ hath abounded vpoÌ„ many Seing therfore that defectiue speach must be supplied for vnderstanding in this probation what is so apt as that which the Apostle him self hath expressed before in the proposition Although you in your translatioÌ„ are not disposed to supplie it bicause you had rather the text should be obscure woÌ„dred at than that it should be plaine easie or able to be vnderstood albeit in other places you sticke not to adde such wordes as be necessarie for explication of the texte as euery translater must do if he will haue any sense to be vnderstood in his traÌ„slation For that defectiue speach which in some tongue is well vnderstood in some other is altogither voide of sense and must be explicated by addition of that which is necessarily or probably to be vnderstoode So you translate Math. 8. Quid nobis What is betweene vs Mark 2. Post dies after some daies Accumberet he satte at meate and many such like But where you charge our translation to say the benefite only abouÌ„ded toward all men not that iustice came on all you do shamefully adde to our translation for the worde onely is of your owne slaunderous addition and the rest is your malitious colection For we meane not to extenuate the benefite of Christes redemption but by all meanes to set it forth to the vttermost as the worde abounded doth shew if you do not blemish the light of it by your blockish addition of this worde only And that we are truely made iust by Christ and yet by imputation as wee are truly made sinners by Adam and yet partly by imputation as we are actually by corruptioÌ„ we do at all times and in al places most willingly confesse for the iustice of Christ which is imputed vnto vs by faith is no false or phantasticall iustice as you do no lesse blasphemously than phantastically affirme but a true and effectuall iustice by which we are so truly made iust that we shall receiue for it the crowne of iustice which is eternall life as the Apostle proueth at large Rom. 4. and 5. whom none but an hellhound will barke against that he defendeth imputatiue and phantasticall iustice MART. 24. But if in this case of iustification when the question is whether onely faith iustifie and wee say no hauing the expresse wordes of S. Iames they say yea hauing ne expresse scripture for
as the cause shall require More examples might I bring but for tediousnesse to conuince the bolde rashnesse of this quarreller but these may suffice all indifferent Readers and aunswere sufficiently for vs within the newe Testament we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunces or statuts seeing it is proued both by the Septuaginta which calleth the same Hebrewe worde not onely iustifications but often commaundements statuts precepts iudgements by the vulgar Latine Interpretor which commonly calleth it ceremonies or precepts MART. 2. But be it that you may controll them in the Hebrew which none but fooles will graunt vnto you in the newe Testament what pretense haue you doe you there also translate the Hebrew worde or rather the Greeke the Greeke vndoubtedly you should translate What reason then can you haue why you doe not none other surely than that which Beza giueth for him selfe saying that he reiected the word iustifications notwithstanding it expressed the Greeke worde for worde notwithstanding the seuentie Greeke Interpreters vsed it to signifie the whole lawe and in Latine it be commonly translated iustificationes notwithstanding all this for this onely cause sayth he did I reiect it to auoide the cauillations that might be made by this word against iustification by faith As if he should say This word truly translated according to the Greeke might minister great occasion to proue by so many places of scripture that mans iustification is not by faith only but also by keeping the law and obseruing the commaundements which therefore are called according to the Greeke and Latine iustifications because they concurre to iustification and make a man iust as by S. Lukes wordes also is well signified which haue this allusion that they were both iuste because they walked in all the iustifications of our Lord. Which they of purpose suppresse by other wordes FVLK 2. None but fooles considering what I haue brought of the vsage of that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil iudge that it signifieth onely iustifications and all wise men may see that we haue good warrant to translate it otherwise in the Greeke Testament where it must needes haue an other signification The concurrence of workes with faith to iustificatioÌ„ before God which the Apostle doth exclude Rom. 3. we may not admit But iustification by workes as Saint Iames teacheth we doe acknoweledge I hope you will not saye that your Latine translator against iustification by workes translated the worde so often ceremonies or that ceremonies of the lawe doe concurre to iustification by faith The commaundements in deede are called iustifications because the workes of the lawe if a man keepe it wholy are able to iustifie Not that euery ceremonie or obseruation of any peece of the law is a iustification â—or maketh a man iust which you may better say vpon the etymologie of the worde than that euery particular obseruation of the lawe or good worke doth concurre with faith vnto iustification MART. 3. And hereof also it riseth that when he can not possibly auoyd the word in his translation as Apoc. 19. 8. Bissinum enim iustificationes sunt sanctorum The silke is the iustifications of Sainctes there he helpeth the matter with this coÌ„mentarie That iustifications are those good workes which be the testimonies of a liuely faith But our English translatours haue an other way to auoyd the worde euen in their translation For they say here the righteöusnes of Sainctes because they coulde not saye ordinances of Saincts and they would not say iustifications of Saincts knowing very well by Bezaes owne commentarie that this word includeth the good workes of saincts which workes if they should in translating call their iustifications it would goe sore against iustification by onely faith Therefore doe they translate in steede thereof ordinances and statutes where they can which are termes furthest of from iustification and where they can not there they say righteousnesse making it also the plurall number whereas the more proper Greeke worde for rightuousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6 22. which there some of them translate vngiltinesse because they wil not translate exactly if you would hire them FVLK 3. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 19. are translated iustificationes they signifie iuste works as I haue already proued the significatioÌ„ of the word to beare beside that it is so vsed by Aristotle in his Ethicks who of iustificatioÌ„ before God whereof wee speake vnderstoode neuer a whit Therefore if in steede of rightuousnesse which is the singular number it were translated rightuous or iust workes it were not amisse in mine opinion Although by rightuousnesse in that place is nothing meant but good or rightuous workes as Bezaes note doth tel you MART. 4. And therefore as for iustice and iustifications they say righteousnesse so for iuste they translate righteous and by this meanes Ioseph was a righteous maÌ„ rather than a iust man and Zacharie and Elisabeth were both righteous before God rather than iust because when a man is called iust it soundeth that he is so in deede and not by imputation onely as a wise man is vnderstoode to be wise in deede and not only so imputed Therefore doe they more gladly and more often say righteous men rather than iust men when they doe say iust men as sometime they doe least they might sâ—eme wilfull inexcusably there they vnderstande iust by imputation not in deede as is to be seene in Bezaes Annotations vpon the Epistle to the Romanes Note also that they put the word iust when faith is ioyned withall as Rom. 1. The iust shal liue by faith to signifie that iustification is by faith But if workes be ioyned withall and keeping the commaundementes as in the place alleaged Luc. 1. there they say righteous to suppresse iustification by workes FVLK 4. This is a maruelous difference neuer heard of I thinke in the English toÌ„gue before betwene iust righteous iustice righteousnes I am sure there is none of our translatours no nor any professer of iustification by faith onely that esteemeth it the worth of one haire whether you say in any place of Scripture iust or righteous iustice or righteousnesse and therefore freely they haue vsed sometimes the one worde sometimes the other Therefore it is a monstrous falshoode that you fain them to obserue this distinction that they ioyne iust with faith and righteous with workes Doe they not translate Rom. 2. ver 13. the hearers of the lawe are not righteous before God but the doers of the lawe shall bee iustified Haue you not again the righteousnesse of God is made manifest without the law c. by the faith of Iesus Christ. And where you reade the iust shall liue by faith haue you not immediatly the righteousnesse of God is reuealed from faith to faith as it is written the iust shall liue by faith Who then but the Diuell which hath his name of sclaundering woulde here inuent
signifie to take order for a funerall So likewise Luc. 10. Paeniterent they had done penaunce But to answere for our owne doings Io 5. v. 36. where Christe saith I haue a greater witnesse than Iohns witnesse why may not the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred rather to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of necessitie to be vnderstood than to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the other place 1. Iohn 2. v. 2. the worde sinnes muste needes be vnderstoode in the pronoune adiectiue ours In the thirde texte where you accuse the translators of hereticall purpose the sense is all one whether you adde the article or no. For when the Apostle sayeth by Christe we haue boldnesse and entrance with confidence by faith howe can you vnderstand confidence by workes and whether there be confidence by workes or no there can none be proued by this place Where Beza vnderstandeth an article Rom. 8. whom our English translation doth follow it is only to make that plaine which otherwise is necessarily to be vnderstoode For there is no differeÌ„ce betwene these sayings The law of the spirit of life in Christ Iesus this The lawe of the spirit of life which is in Christ Iesus hath deliuered me from the lawe of sinne and death The article or relatiue therefore declareth no more but that the lawe of the spirit of life is in Christ Iesus which deliuereth vs. For both the text sayth in Christ Iesus and it can not be in any other to deliuer vs. For he sayeth not The lawe of the spirite of life in vs but in Christe Iesus and the nexte verse following doeth manifestly confirme the same as euerie man may see that will consider it Likewise Iames the seconde wilt thou knowe O thou vaine man that faith without workes is deade If you say the faith which is without good workes is deade is not that the meaning of the Apostle Where he addeth immediatly that Abraham was iustified by such a faith as was fruitefull of good workes And when he bringeth example of Deuils faith is it not manifest he speaketh of suche a faith as is vtterly voyde of all good workes Where you say that Beza putteth the article into the text and translateth it accordingly you do most shamefully belye him For to the original text he addeth none of his owne collection but in his translation onely where he iudgeth that according to the sense of the place it must of necessitie be vnderstood which if it be a fault in articles it must be so in other wordes also for like cause added Then answere to your owne translations where beside those that I haue noted before which seeme to proceede of some Popish purpose you haue added to your Latine authenticall texte As in these examples Mat. 8. Quid nobiâ— tibi what is betweene vs Cap. 9. Confidâ— haue a good hart Cap. 22. Malâ— pâ—rdet he wil bring to naught Marc. 2. Post dios after some dayes Accumberet he satte at meate Luc. 17. Ab illo more than he Io. 12. Discumbentibus them that satte at the table Non quia de egenis pertinebat ad eum not because he cared for the poore Act. 9. Ecce ego Domine Loe here I am Lorde cap. 10. gustare to take somewhat cap. 17. colentibus that serued God Nobiliores eorum qui sunt Thessalonicae more noble than they that are at Thessalonica Rom. 1. Vocatis sanctis called to be Saincts c. MART. 4. But you will say in the place to the Corinthians there is a Greeke article therfore there you do well to expresse it I aunswere first the article may then be expressed in translation when there can be but one sense of the same secondly that not onely it may but it must be expressed when we can not otherwise giue the sense of the place as Mat. 1 6. Ex ea quae fuit Vriae Where you see the vulgar interpreter omitteth it not but knoweth the force and signification thereof very well Mary in the place of S. Paul which we now speake of where the sense is doubtfull and the Latine expresseth the Greeke sufficiently otherwise he leaueth it also doubtful and indifferent not abridging it as you doe saying the grace of God which is with me nor as Caluin gratia quae mihi aderat nor as Illyricus gratia quae mihi adest Which two later are more absurd thaÌ„ yours because they omit neglect altogither the force of the preposition cum which you expresse saying with me But because you say which is with me you meane heretically as they doe to take away the Apostles cooperation and labouring togither with the grace of God by his free will which is by the article and the preposition most euidently signified FVLK 4. You take vpoÌ„ you to prescribe rules of traÌ„slatioÌ„ as though you were Prince of the Critici or Aeropâ—gitae But al reasonable men will coÌ„fesse that the article is so ofteÌ„ to be expressed as it may maketh any thing to the sense and vnderstanding of the place But as for your rule that it is not to be expressed in traÌ„slatioÌ„ when there may be more senses than one of the same is so good a rule that by the same reason and by equitie thereof when so euer any worde commeth in the text that may haue more senses than one we must skippe it ouer and not translate it at all and so wee shal leaue out fiue hundred wordes in the new Testament A better rule I take it to be in all such cases to examine what is most agreeable to the common phrase of the tongue and the scope of the text in hand according to which I say the verbe substantiue is both more vsuall and also more probable to be vnderstoode in this text 1. Cor. 15. than the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MART. 5. And here I appeale to all that haue skill in Greeke speaches and Phrases whether the Apostles wordes in Greeke sounde not thus I laboured more aboundantly than all they yet not I but the grace of God that laboured with mee Vnderstanding not the participle of Sum but of the verbe going before as in the like case when our Sauiour saith It is not you that speake but the holy Ghost that speaketh in you If he had spoken short thus but the holy Ghost in you you perhaps would translate as you doe here the holy Ghost WHICH IS IN YOV But you see the verbe going before is rather repeated Not you speake but the holy Ghost THAT SPEAKETH IN YOV Euen so Not I laboured but the grace of God labouring with me or WHICH LABOVRED WITH ME. So praieth the wise man Sap. 9 10. Sende wisedome out of thy holy heauens that she may be with me and labour with me as your selues translate Bib. 1577. FVLK 5. And I likewise appeale not onely to all that haue skill in Greeke speaches and phrases but to al
it but the verbe substantiue And the meaning is plaine It shal be sinne in thee for sinne is indeede inherent as perfecte iustice also shoulde bee if wee coulde obserue all the commaundements of God as Moses sayeth Deut. 6. and we shoulde be iustified thereby But by one iuste acte whereof Moses speaketh Deut. 24. thoughe it proceede of iustice that is in vs the scripture neuer saith that wee shall be iustified To conclude wee confesse that bothe sinne and iustice are in the children of God but not that iustice whereby they are reputed iuste or iustified or made iuste beefore God but an effecte or fruite thereof MART. 4. Againe the Greeke fathers make it plaine that to be reputed vnto iustice is to be true iustice in deede interpreating S. Paules worde in Greeke thus Abraham obtained iustice Abraham was iustified For that is say they It was reputed him to iustice Doth not S. Iames say the like cap. 2. verse 23. testifying that in that Abraham was iustified by faith and workes the Scripture was fulfilled that saith it was reputed him to iustice Gen. Cap. 15. verse 6. In whiche wordes of Genesis where these wordes were firste written by Moyses in the Hebrewe there is not for iustice or in steede of iustice whiche Beza pleadeth vppon by the Hebrewe phrase but thus He God reputed it vnto him iustice though heere also the Englishe Bibles adde for Whiche precisely translating the Hebrewe they shoulde not do specially when they meane it was so counted or reputed for iustice that it was not iustice indeede FVLK 4. I knowe not against whome you fight but against your owne shadow For we say that to be iustified and be reputed iust and to obtaine iustice is all one in this case But where S. Iames sayth that Abraham was iustified by workes he meaneth that he was declared iust before men euen as he sayth shewe me thy faith by thy workes for Abraham was not iustified by a dead faith but by a working faith and yet he was not iustified before God by workes but the Scripture was fulfilled which sayd Abraham beleued God and it was reputed to him for iustice which is as S. Paule expoundeth it Abraham was iustified before God by faith and not by workes But in Gen. 15. v. 6. there is not the preposition for or in steede but simply iustice therefore it should be translated he reputed it to him iustice And will you then controule both the Apostles Paule and Iames for adding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth vnto or for Or will not common sense inforce the same vnderstanding that both the Apostles doe giue it He reputed it to him as iustice or for iustice Must not such particles in translation be alwayes expressed to make the sense plaine which in English without the particle hath no sense or vnderstanding To translate precisely out of the Hebrew is not to obserue the number of wordes but the perfect sense and meaning of them in fewer or more wordes as the phrase of our tongue will serue to be vnderstood or else 2. Cor. 8. qui multum why do you translate he that had much and qui modicum non minorauit he that had litle wanted not you should haue said which much which little not lessed if you would haue giuen word for word and not added any word for explication Againe 2. Cor. 1. Supra virtutem aboue our power why adde you our which is not in the text and in deede not necessarie to be added in the translation Againe 1. Cor. 13. Euacuaui quae erant paruuli I did away the things that belonged to a litle one Here for foure Latine wordes you haue giuen tenne or eleuen English wordes which no reasonable man can greatly mislike if you were not such a quarreller at other mens doing without all cause or wise colour but onely to bleare the eyes of the ignorant MART. 5. But as for either the Hebrew or Greeke word that is here vsed to repute or account they are then vsed wheÌ„ it must needes signifie that the thing is so in deed and not onely so reputed as Psal. 118. octonario SAMEC I haue reputed or accounted all the sinners of the earth preuaricators or transgressors praeuaricantes reputaui So did the Septuaginta take the Hebrew word and read it And S. Paule So let a man repute or account vs as the Ministers of Christ. Let them goe now and say that neyther they were sinnâ—rs in deede nor these Christes ministers in deede because they were reputed for such let them saye the children of the promise were not the seede of Abraham because the Apostle sayth Rom. 9. v. 8. they are reputed for the seede But howsoeuer it be the Protestants will haue it so to be taken at the least in the matter of iustification FVLK 5. Silence were the beste aunswer to these tedious repetitions It were sufficient once to saye among reasonable men When faith is reputed by God or accounted for iustice faith is truely and in deede the instrumentall cause of iustification or apprehending the iustice of Christ by which we are accounted and made iust in the sight of God It is therefore a most ridiculous cauill of the difference betwene reputing iust and being iust in deede For God when he iustifieth the vngodly doth both repute him and make him iust in deede by the iustice of Christ of his owne meere mercye and not of the mans merits or by iustice inherent For what iustice can be in an vâ—godly man and such is euery one of vs whome God doth iustifie and then giue vs his holy spirit to sanctifie vs in newnesse of life to set forth his glorie in our holye and blamelesse conuersation MART. 6. Againe where Saint Paule sayth 2. Cor. 5. That wee mighte bee made the iustice of God in him they in their firste translations intolerably corrupte iâ— thus That wee by his meanes should bee that righteousnesse which BEFORE GOD IS ALLOWED Who â—aught them to translate so dissolutely Iustitia Dei the righteousnesse which before God is allowed did not their errour and heresie which is that God reputeth and accounteth vs for iuste though wee bee in deede moste foule sinners and that our iustice beyng none at all in vs yet is allowed and accepted before him for iustice and righteousnesse FVLK 6. There is no texte in all the Bible more cleare against iustification by iustice inhaeâ—ent than this 2. Corinth 5. wherein not altogither causelesse you reproue our firste interpreters to translate dissolutely There it is certaine they had no suche purpose as you ascribe vnto them For their translation dothe rather obscure than sette out our iustification by the iustice which is not in vs but in Christ. The texte is therefore playne him that knewe no sinne he made sinne for vs that wee might become the iustice of God in him that is in Christ and not in our selâ—es For though
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken namely for the perfection of one kynde not the vniuersall comprehension of al kindes he bringeth 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 charitie but if it might be separated it shoulde not profite to iustifie The Angels of heauen can not preach an other gospel but if they did preach an other gospel they should be accursed A great argument I promise you against 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 administra 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 heresie 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 mountaines he restraineth it to one kinde of faith As for the other question why he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 impertinently 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 perfite as thoughe apples are not the fruite of the tree because 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 Apostle 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 impertinent 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 excellencie of charitie than the vulgar Latin or our Eaglishe translation whiche expoundeth it as the Latine 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 plà inely ynough for onely faith he thrust only into the text of his translation as himself witnesseth 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 rather 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 trāslate thus Beleeue only she shall be saued Which translation 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 euident in your writings FVLK 9. That which Luther might wel do as an interpretor or expounder it was much boldnesse for him to doe as a translator but seeing he him selfe hath redressed 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 indifferently 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 argument 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
consider that nothing but an ignorant person is noted thereby as also pag. 88. where hee is called a blinde bayarde and blockheaded asse because he disdainefully vpbraydeth all our doctors and vniuersities of much ignoraunce and lacke of learning and Caluine he sayth erred about the trinitie through ignorance with such odious comparisons as in so vaine and vnlearned a fellowe as Bristowe sheweth himselfe to be is intollerable To note his bolde ignorance also I sayd pag. 74. The more beastly is the blundring of this Bristowe who dreameth that the councell of Constantinople the first which made this confession by the Apostolike Church did not onely meane the Romaine Church but also none other but the Romaine church whereas the councell knowing well the catholike church of the worlde from the particular Church of Rome gaue like priuiledges of honor to the Church of Constantinople to those which Rome had reseruing onely senioritie to old Rome beside many other reasons they alleadged to prooue that they acknowledged no such authoritie of the Church at Rome as the papistes nowe defende Likewise pag. 89. I call him blundring Bristowe for charging M. Iewell with ignoraunce for affirming Christ to be a priest according to his deitie of which assertion I shal haue occasion to speake afterward against the last slander And pag. 75. where Bristowe sayth that in all innouations both great and small that euer by heretikes were attempted they can shewe vnder what pope they chanced what tumultes rising in the world thereon what doctors withstande it what councels accursed it c. I reply thus What an impudent lyer is this Bristowe to bragge of that which at this day is vnpossible to be done by any man liuing in the worlde For of so many heretikes as are rehearsed by Epiphanius and Augustine not the one halfe of them can bee so shewed as Bristowe like a blinde bayarde boasteth they can doe Yet more touching his ignorance pag. 43. I say Hierome was not so grosse to count walking about the citie to be a peregrination But what is so leaden or blockish which these doltish papistes will not aduouch for the mainteinance of their trumperie This I write because Bristowe would haue Hierome by often entering into the cryptes or vaultes of the Churches at Rome to signifie that he went on pilgrimage Where the collector of the phrases doeth me some wrong to say I call Bristowe leaden blockish and doltish Papist where I say those doltish papistes which auouch any thing neuer so leaden or blockish Onely I require the indifferent reader to consider whether I haue iust cause to charge him with ignorance and impudence as for the termes I will not stande either to iustifie them or to reuoke them but referre them to euery reasonable mans censure Furthermore pag. 48. I say that proude scoffe of parliament religion which Bristowe vseth bewrayeth the stomacke of a vanteparler and not the spirite of a diuine or good subiect Heare I thinke the terme of vantparler was too milde for such a knowne trayterous Papist as commendeth open rebelles for martyres as affirmeth that the Queenes subiectes are lawfully discharged of the othe of obedience giuen to her maiestie as derideth the religion established by parliament pag. 51. I say the Papistes like impudent dogges yelpe and barke against vs that the fathers are all on their side because they haue sucked out of their writinges a fewe dregges of a great quantitie of good liquor conteined in their vessels hauing the fathers in the most and greatest matters wholly against them And pag. 55. I say that Bristowe quarelling with D. Humfrey yelpeth like a litle curre against a great lion and snatching peeces of his sentences gnawen from the rest squeleth out as though hee had hearde some meruelous straunge soundes c. If this allegorie be too base for Bristowes dignitie let him humble himselfe and craue pardon of his treasons for I will doe no reuerence to a traytour that openly bewrayeth himselfe in a printed booke as he and other of his complices haue doone A proude hypocrite priest of stinking greasie antichristian and execrable orders I cannot finde where I haue termed him except I should reade ouer the whole booke but if I haue vsed such speeches I thinke they are no woorse than his wicked behauiour popish sacrificing priesthoode deserue to haue Blasphemous heretike he giueth mee often occasion to call him and namely pag. 81. where I reprooue him for calling the blessed sacrament his Lorde and God which although transubstantiation were graunted yet because the Papistes affirme that this sacrament consisteth of accidentes as the signe or externall part thereof seeing accidentes are neither God nor in God it could not be saide without blasphemie that the sacramentis Lorde and God Next followe reprochfull termes vsed against Allen. The first brasen face and yron foreheade I doe not yet finde but it signifieth nothing but notable impudence which is noted pag. 23. where I call him impudent blasphemer because he had sayde of vs That to such as make no store of good workes they cast onely faith vnder their elbowes to leane vpon where as none of vs did euer teach that such a faith as is not liuely fruitfull of good workes did euer profite any man but to the encrease of his damnation Againe pag. 24. I note him to passe impudencie it self in shamelesse lying where he sayth Commit what you lyst omit what you list your preachers shall praise it in their wordes and practise it in their workes Also pag. 147. I charge him with an impudent lye where he saieth that M. Caluine doeth expounde the oyle whereof Saint Iames speaketh cap. 5. for a medicinable salue or oyntment to ease the sicke mans sore when it is manifest that Caluine vtterly reiecteth and confuteth that exposition Likewise pag. 259. I conuince him of impudent lying because he doth wilfully falsifie the decrees of two councels at a clappe saying they excommunicate all such as in any wise hinder the oblations for the departed when both the councelles Vase and Carthage speak of them that detaine the oblations or bequestes of the dead giuen to the church for the vse of the poore These and many like shamelesse assertionâ— doe prooue that he hath a brasen face and Iron foreheade which shameth not to put in print such monstrous vntruthes and wilfullyes But let vs passe to other points Where this impudent marchant Allen had rayled intollerably against the reuerende father M. Iewell calling him the English bragger one that in summer games might winne two games of cracking lying with like shamelesse stuffe I sayde and doe not a whitrepent me Howe M. Iewell hath aunswered his challenge his owne learned labours doe more clearely testifie vnto the worlde than that it can be blemished by this sycophants brainelesse babling Moreouer pag. 343. where Allen had called that learned father M. Pilkington a mocke Bishoppe I said If he be a mocke Bishoppe which beside his
it should be Iustice is found in me For Greeke and Latine we will not contende because we translate not Daniel out of Greeke and Latine but out of the Chaldee But in good sadnes are you so deepely seene in Chaldee that you will auouch the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in me A huÌ„dreth boyes in Cambridge knowe that it signifieth as well in Chaldee as in Hebrew to me rather than in me But moste properly haue our translators expressed the phrase in English saying my iustice or vnguiltines was found out for of a vertue inherent Daniel speaketh otherwise Dan. 2. v. 30. to the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by wisedome which is in mee So that heere your quarrell bewrayeth more spite than wit more malice than learning MART. 10. Againe it must needes be a spot of the same infection that they translate thus As Dauid DESCRIBETH the blessednes of the man vnto whome God imputeth righteousnes Rom. 4. 6. as though imputed righteousnes were the description of blessednes They knowe the Greeke doth not signifie to describe I woulde once see them precise in following the Greeke and the Hebrew if not we must looke to their fingers FVLK 10. It must needes come of an high wit to haue such deepe insight into other mens intents purposes But why I praye you is not righteousnes imputed by God c. and so forth as Paule sayth a description of mans blessednes If they had sayd defineth where they saye describeth you would haue made much a doe But can you not allowe this that the Prophet sayth to be a description of mans blessednesse howsoeuer it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to describe but to speake to saye to pronounce and in effect there is nothing els meant by the worde describeth here vsed but that Dauid pronounceth or setteth forth the blessednesse of man in such wordes You in your translation saye termeth as Dauid termeth which if you meane it not scornefully commeth as neare a definition as describeth the worde which we vse and our describeth is as neare the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your termeth is to the Latine dicit But looke to our fingers and spare not to tell vs where you see vs goe wide from the Greeke or Hebrew but if you doe nothing but trifle and quarrell as you haue done hetherto be sure we will be bold to beshrew your fingers and hit you on the thumbes now and then also to your discredite 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 redeÌ„ption of Iesus Christ being left we haue great sufficient cause to account our selues happy and assured 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 beleeue 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 gracious and mightie working we are incorporate into the bodie of Christ and made members of his holy Catholike 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 consequently elect predestinate vnto eternall saluation But that a man sâ—â—â—l neuer be saued except he haue such certentie 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 temptation 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 promises 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 diligently to be vsed that God for this purpose in his holy Scripture hath appointed MART. 2. For this heresie they force the Greeke to expresse 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 interpreting him selfe more at large in another place that he meaneth 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 traÌ„slation 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 coÌ„plement of any thing and therfore the Apostle ioyneth it sometime with faith els where Hebr. 6. v. 11. with hope with knowledge or Col. 2. v. 2. vnderstaÌ„ding to signifie the fulnes of all three as the vulgar Latin interpreter most sincerely Ro. 4. v. 21. alwaies translateth it to Timothee 2. Tim. 4. he vseth it to signifie the full accomplishment executioÌ„ of his ministerie in euery point Where a man may woÌ„der that Beza to maintaine his conceiued signification of this word translateth here also accordingly thus Ministerij tui plenaÌ„ fidem facito but their more currant Church English Bibles are coÌ„tent 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 fulnesse 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