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. XXI. Certaine other heretical TREACHERIES and CORRVPTIONS, vvorthie of obseruation.

1 THEY hold this position, that the Scriptures are not hard to be vnderstood, that so euery one of them may presume to interprete and expound them. And because S. Peter saith plainely,* 1.1 that S. Paules Epistles are hard, and other Scriptures also, vvhich the vnlearned (saith he) peruert to their ovvne destruction, therfore they labour tooth and naile to make this subtil difference,* 1.2 that S. Peter saith not, Paules epistles are hard but some thinges in S. Paules epist: are hard (as though that vvere not al one) and therfore they translate so, that it must needes be vn∣derstood of the things, and not of the Epi∣stles, pretending the Greeke,* 1.3 vvhich yet they knovv in some copies can not be re∣ferred to the things,* 1.4 but must needes be vnderstood of the Epistles. Vvherfore, the Greeke copies being indifferent to both,

and the thing also in very deede being al one, vvhether the hardnes be in the Epi∣stles or in the matter (for vvhen vve say the Scripture is hard, vve meane specially the matter) it is not only an Heretical but a foolish & peeuish spirit that maketh them so curious and precise in their translations, as here to limite and abridge the sense to the things only, Beza translating,* 1.5 inter quae sunt multa difficilia, and not, in quibus, as it is in the old vulgar translation, most sincere, and in∣different both to epistles and things.

* 1.6An other fashion they haue, vvhich can not procede of good meaning, that is, when the Greeke text is indifferent to tvvo senses, and one is receiued, read, and ex∣pounded of the greater part of the auncient fathers, and of al the Latin Church, there to folovv the other sense not so generally receiued & approued. as in S. Iames epistle vvhere the common reading is, Deus intentator malorum est, God is no tempter to euil, they translate, God can not be tempted vvith euil, vvhich is so im∣pertinent to the Apostles speache there, as nothing more. But vvhy vvil they not say, God is no tempter to euil, as vvel as the other? is it because of the Greeke vvord vvhich is a passiue?* 1.7 Let them see their Lexi∣con, and it vvil tel them that it is both an actiue and passiue. so say other learned

Grecians,* 1.8 interpreters of this place. so saith the very circumstance of the vvordes next going before, Let no man say that he is tempted of God. Vvhy so? Because God is not tempted vvith euil, say they. is this a good reasō? nothing lesse. how then? Because God is no tempter to euil, therfore let no man say that he is tempted of God.

3 This reason is so coherent and so neces∣sarie in this place, that if the Greeke vvord vvere only a passiue (as it is not) yet it might beseeme Beza to translate it actiuely, vvho hath turned the actiue into a passiue vvith∣out scrupulositie, as him self confesseth, and is before noted, against the real presence. Much more in this place might he be bold to translate that actiuely, vvhich is both an actiue and a passiue, specially hauing such an example and so great authoritie as is al the auncient Latin Church vntil this day. But vvhy vvould he not? surely because he vvould fauour his and their heresie, vvhich saith cleane contrarie to these vvordes of the Apostle,* 1.9 to vvit, that God is a tempter to euil. Is that possible to be proued? yea it is possible and plaine. Bezas vvordes be these, Inducit Dominus in tentationem eos quos Sa∣tanae arbitrio permittit, autin quos potius Satanam ipsum inducit, vt cor eorum impleat, vt loquitur Petrus Act. 5. v. 3. that is, The Lord leadeth into tentation those vvhom he permitteth to Satans arbitrement, or into vvhom rather he leadeth or bringeth in Satan him self to fill their hart, as Peter speaketh. Marke that he saith God brin∣geth

Satan into a man, to fill his hart, as Peter said to Ananias, Vvhy hath Satan filled thy hart, to lie vnto the Holy Ghost? So then by this mans opinion God brought Satan into Ananias hart, to make him lie vnto the holy Ghost, & so ledde him into tentation, being author & causer of that heinous sinne.

4 Is not this to say, God is a tempter to euil: cleane contrarie to S. Iames the Apo∣stle? or could he that is of this opinion, translate the contrarie, that God is no tempter to euil? Is not this as much to say as that God also brought Satan into Iudas to fil his hart, and so vvas author of Iudas treason, euen as he vvas of Paules conuersion?* 1.10 Let Beza novv and Maister Whitakers or any other Heretike of them al, vvrest & vvring them selues from the absurditie of this opi∣nion, as they endeuour and labour to doe excedingly, because it is most blasphemous: yet shal they neuer be able to cleere & dis∣charge them selues from it, if they vvil al∣lovv & mainteine their foresaid exposition of Gods leading into tentation.* 1.11 Doth not Beza for the same purpose trāslate, Gods proui∣dēce, for, Gods prescience? Vvhich is so false, that the English Bezites in their translation are ashamed to folovv him.

5 An other exceding treacherie to deceiue the reader, is this: that they vse Catholike termes and speaches in such places vvhere

they may make them odious,* 1.12 and vvhere they must needes sound odiously in the peoples eares. As for example, this terme, procession, they put very maliciously & false∣ly thus:* 1.13 Vvhen the feast of Bacchus vvas kept, they vvere constrained to goe in the procession of Bacchus. Let the good reader see the Greeke Lexicō,* 1.14 if there be any thing in this vvord like to the Catholike Churches processions: or vvhether it signifie so much as, to goe about, as their other bibles are translated,* 1.15 vvhich meant also heretically, but yet durst not name, procession.

6 Againe, He put dovvne the Priests (of Baal) vvhom the kings of Iuda had founded to burne incense.* 1.16 4 Reg. 23. v. 5.* 1.17 So they translate (the Hebrue being simply to giue, make, appoint) be∣cause in the Catholike Church there are foundations of chaunterie Priests, Chap∣ples, ditiges, &c. Neither is it sincerely and vvithout il meaning that they say here the Priests of Baal vvhom, &c. Because the Hebrue word signifieth al those that mini∣stred in the temples of false gods.

7 Againe,* 1.18 Siluer shrines for Diana. Act. 19. v. 24. Because of the shrines & tabernacles made to the image of our B. Ladie: the Greeke vvord signifying, temples, and Beza saith, he can not see hovv it may signifie shrines.

8 Againe,* 1.19 As I passed by, & beheld your deuotiōs,

I found an altar, Act. 17. v. 23. So they call the superstition of the Athenians toward their false gods, because of Catholike peoples deuotiōs toward the true God, his Church, altars, Saincts, &c, the Greeke vvord signi∣fying the things that are vvorshipped (as 2 Thess. 2. v. 4. and Sap. 15. v. 17.) not the maner of vvorshipping.* 1.20

9 Againe,* 1.21 The Ievves had agreed, that if any mā did confesse that he vvas Christ, he should be excommu∣nicate, Ioh. 9. v. 22. And Iesus heard that they had ex∣cōmunicated him, v. 35. to make the Ievves doing against them that confessed Christ, sound like to the Catholike Churches doing a∣gainst Heretikes in excōmunicating them,* 1.22 and so to disgrace the Priests povver of ex∣communication: vvhereas the Ievves had no such spiritual excommunication, but (as the Greeke must needes only signifie) they did, put them out of the Synagogue,* 1.23 and so they should haue translated, the Greeke vvord including the very name of Synagogue. But they, as though the Church of Christ and the Synagogue of the Ievves vvere al one, so translate, excommunicating, and putting out of the Synagogue, as al one.

10 I omit here as spoken before, that they call an Idol, the Queene of heauen, because vve call our Lady by that title: so to make both seeme like. Also,* 1.24 that they say Bels altar

thrise,* 1.25 for Bels table, to disgrace altars: and that for idols, they say images, in despite of the Churches images: that they say tradi∣tiō duely in the il part,* 1.26 yea sometime when it is not in the Greeke, to make traditions odious, and such like. Thus by similitude & like sound of vvordes they beguile the poore people, not only in their false expo∣sitions concerning Iudaical fastes, meates, obseruatiō of daies (as is els where shevved) but also in their translations. So doth Cal∣uins nevv Testament in frenche,* 1.27 for, Nolite vocari Rabbi, translate, Be not called, nostre maistre or, Magister noster: in derision and dis∣grace of this title and calling, vvhich is pe∣culiar to Doctors of Diuinitie in the Ca∣tholike Vniuersities beyond the seas: euen as Wicleffe their grand-father did vpon the same vvordes condemne such degrees in Vniuersities. But their Rabbines can tel them that Rabbi signifieth, Magister, and not, Magister noster. and S. Iohn telleth them so chap. 1. v. 38. and chap. 3. v. 2. and chap. 20. v. 16. and yet it pleaseth them to translate othervvise and to abuse Christs ovvne sa∣cred vvordes against Catholike Doctors & schooles: not considering that as Christ forbadde them to be called Rabbi, so he for∣badde them the name of father & fathers, and yet I trovv they vvil not scoffe at this

name either in their ovvne fathers, or in them selues so called of their children: though in Religious men, according to their heretical humor, they scoffe also at this name, as they do at the other in Do∣ctors.

* 1.2811 Contrarievvise as they are diligent to put some vvordes odiously vvhere they should not, so they are as circumspect not to put other vvordes and termes, vvhere they should. In their first bible (printed againe an. 1562.) not once the name of Church: in the same, for charitie, loue: for altar, temple: for heretike, an author of sectes: & for heresie, sect: because in those beginnings, al these vvordes sounded exce∣dingly against them. The Church they had then forsaken, Christian charitie they had broken by schisme, altars they digged do∣wne, heresie & heretike they knevv in their conscience vvere like in the peoples eares to agree vnto them, rather then to the old Catholike faith and professors of the same. Againe in al their bibles indifferently, both former & later, they had rather say, righteous, then, iust: righteousnes, then, iustice: gift, then, grace, specially in the sacrament of holy or∣ders: secrete, rather then mysterie, specially in matrimonie: dissension, then, schisme: & these vvordes not at al, Priest, (to vvit, of the new

Testament) Sacrament, Catholike, hymnes, confession, penance, iustifications, and traditions in the good part: but in steede thereof, Elders, secrete, gene∣ral, praises, acknovvledging, amendement of life, ordi∣nances, instructions. and vvhich is, somevvhat vvorse, carcas, for soule, and graue for hel. vve may say vnto you as Demosthenes said to Aeschines.* 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvhat are these? vvordes or vvonders? certainly they are vvonders, and verie vvonderful in Ca∣tholike mens eares. and vvhether it be sin∣cere and not heretical dealing, I appeale to the vvise and indifferent reader of any sort.

Notes

• * 1.1

  2 Pet. 3. Corruption concerning the easines of the scrip∣tures.
• * 1.2

  Beza in An∣not.
• * 1.3

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Test. Gr. Crisp.
• * 1.5

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

  Corruption to make God the au∣thor of sinne.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  Gagneius.
• * 1.9

  Annot. No. Test. an. 1556. Mat. 6. v. 13.
• * 1.10

  See Beza Annot. in Ro. c. 1. v. 24 Act, 2. v. 23. Vvhit. ad ra. Camp. pag. 139. 145.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 2. v. 23.
• * 1.12

  Corruption in abusing Catholike vvordes.
• * 1.13

  2 Mach. 6. v. 7.
• * 1.14

  Bib. 1570. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 procession.
• * 1.15

  Bib. 1562.1577.
• * 1.16

  Founded.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  Shrines, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Deuotions 〈 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

  Excommu∣nication.
• * 1.23

  Aposynago∣gum facere.
• * 1.24

  Altars.
• * 1.25

  Images.
• * 1.26

  Traditions.
• * 1.27

  Mat. 23.
• * 1.28

  A heape of corruptiōs.
• * 1.29

  Demosth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.