Thomas Helwys, Roger Williams, and the Midland Confession

A few more investigations of the early use (or not) of the King James Bible of 1611.

The Thomas Helwys’ Confession of 1611 has two of what appear to be intended as direct quotes of scripture.

Deuteronomy 30.19, I call Heaven and Earth to record. This day against you, that I have set before you life and death, blessing and cursing: Therefore choose life, that both thou and thy seed may live.
KJV: I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:
GNV: I call heaven and earth to recorde this day against you, that I have set before you life and death, blessing and cursing: therefore chuse life, that both thou and thy seede may live,

It is unknown to me when Helwys’ confession was written in 1611 in relation to the availability of the new 1611 Bible. Though both versions match his quote (with the exception of his punctuation and slight spelling differences), it is most likely he used the Geneva Bible at this time, considering the verses on the cover page of A Short Declaration of the Mystery of Iniquity, and that the new translation likely was not available to him. Helwys lived in Holland circa 1609-1613.

Hosea 13:9 Thy destruction O Israel, is of thy self, but thy help is of me.

Thus far, I have not found any English Bible translated in Hosea 13:9 as above. Perhaps this is Helwys’ own translation, a paraphrase, or an inexact quote from memory.

A Short Declaration of the Mystery of Iniquity (published in 1612) includes two Bible verses on the cover page. These (except for minor variations of spelling and punctuation) match the Geneva Bible rather than the King James Bible.

Jeremiah 51:6, Flee out of the midst of Babell, and deliver every man his soule: be not destroyed in hir iniquity, for this is the time of the lords vengeance: he will render unto hir a recompense.
KJV: Flee out of the middest of Babylon, and deliver every man his soule: bee not cut off in her iniquitie; for this is the time of the Lords vengeance: he will render unto her a recompence.
GNV: Flee out of the middes of Babel, and deliver every man his soule: be not destroyed in her iniquitie: for this is the time of the Lords vengeance: hee will render unto her a recompense.

Hosea 10:12, Sow to your selves in righteousnes, reape after the measure of mercie, breake up your fallow ground, for it is time to seeke the Lord, till he come & rain righteousnes upon you.
KJV: Sow to your selves in righteousnesse, reap in mercie; break up your fallow ground: for it is time to seeke the Lord, till he come and raine righteousnesse upon you.
GNV: Sowe to your selves in righteousnesse: reap after the measure of mercy: break up your fallow ground: for it is time to seeke the Lord, till he come and raine righteousnesse upon you.

In The Bloudy Tenent of Persecution for Cause of Conscience, 1644 by Roger Williams the first quote appears to be a paraphrase of Titus 3:11, and does not match either version. The second quote matches the King James translation rather than the Geneva. Without doubt, there are many other quotes that could and should be checked. Also note that the edition I used in an 1848 printing and might be edited from the original.

Titus 3:11, He is subverted, and sinneth, being condemned of himself; that is, of his own conscience.

KJV: Knowing that hee that is such, is subverted, and sinneth, being condemned of himselfe.

GNV: Knowing that hee that is such, is perverted, and sinneth, being damned of his owne selfe.

Proverbs 17:14 (Solomon once spake) The beginning of strife is as when one letteth out water, therefore, saith he, leave off contention before it be meddled with.

KJV: The beginning of strife is as when one letteth out water: therefore leave off contention, before it be medled with.

GNV: The beginning of strife is as one that openeth the waters; therefore, or the contention be medled with, leave off.

The Midland Confession of Faith of 1655 has 16 articles of faith. It provides scripture references, but does not provide any direct quotes. However, article 2 uses 1 John 5:7 as a proof text showing that the Father, the Word, and the Holy Spirit are one (thus supporting the Greek Textus Receptus, though not one particular early English translation).