Certain other heretical TREACHERIES and CORRUPTIONS, worthy of observation

1 THEY hold this position, that the Scriptures are not hard to be understood, that so every one of them may presume to interpret and expound them. And because S. Peter says plainly,¹ that S. Paul’s Epistles are hard, and other Scriptures also, which the unlearned (says he) pervert to their own destruction, therefore they labour tooth and nail to make this subtle difference,² that S. Peter says not, Paul’s epistles are hard but some things in S. Paul’s epistles are hard (as though that were not all one) and therefore they translate so, that it must needs be understood of the things, and not of the Epistles, pretending the Greek,³ which yet they know in some copies can not be referred to the things,⁴ but must needs be understood of the Epistles. Wherefore, the Greek copies being indifferent to both, and the thing also in very deed being all one, whether the hardness be in the Epistles or in the matter (for when we say the Scripture is hard, we mean specially the matter) it is not only an Heretical but a foolish & peevish spirit that makes them so curious and precise in their translations, as here to limit and abridge the sense to the things only, Beza translating,⁵ inter quae sunt multa difficilia, [among which are many difficult things] and not, in quibus, [in which] as it is in the old vulgar translation, most sincere, and indifferent both to epistles and things.

⁶Another fashion they have, which can not proceed of good meaning, that is, when the Greek text is indifferent to two senses, and one is received, read, and expounded of the greater part of the ancient fathers, and of all the Latin Church, there to follow the other sense not so generally received & approved. As in S. James’s epistle where the common reading is, Deus intentator malorum est, God is no tempter to evil, they translate, God can not be tempted with evil, which is so impertinent to the Apostles speech there, as nothing more. But why will they not say, God is no tempter to evil, as well as the other? Is it because of the Greek word which is a passive?⁷ Let them see their Lexicon, and it will tell them that it is both an active and passive. So say other learned Grecians,⁸ interpreters of this place. So says the very circumstance of the words next going before, Let no man say that he is tempted of God. Why so? Because God is not tempted with evil, say they. Is this a good reason? Nothing less. How then? Because God is no tempter to evil, therefore let no man say that he is tempted of God.

3 This reason is so coherent and so necessary in this place, that if the Greek word were only a passive (as it is not) yet it might beseem [befit] Beza to translate it actively, who has turned the active into a passive without scrupulosity, as himself confesses, and is before noted, against the real presence. Much more in this place might he be bold to translate that actively, which is both an active and a passive, specially having such an example and so great authority as is all the ancient Latin Church until this day. But why would he not? Surely because he would favour his and their heresy, which says clean contrary to these words of the Apostle,⁹ to wit, that God is a tempter to evil. Is that possible to be proved? Yea it is possible and plain. Beza’s words be these, Inducit Dominus in tentationem eos quos Satanae arbitrio permittit, aut in quos potius Satanam ipsum inducit, vt cor eorum impleat, vt loquitur Petrus Act. 5. v. 3. that is, The Lord leads into tentation [temptation] those whom he permits to Satan’s arbitrament, or into whom rather he leads or brings in Satan himself to fill their heart, as Peter speaks. Mark that he says God brings Satan into a man, to fill his heart, as Peter said to Ananias, Why has Satan filled thy heart, to lie unto the Holy Ghost? So then by this man’s opinion God brought Satan into Ananias’ heart, to make him lie unto the Holy Ghost, & so led him into tentation, being author & causer of that heinous sin.

4 Is not this to say, God is a tempter to evil: clean contrary to S. James the Apostle? Or could he that is of this opinion, translate the contrary, that God is no tempter to evil? Is not this as much to say as that God also brought Satan into Judas to fill his heart, and so was author of Judas’ treason, even as he was of Paul’s conversion?¹⁰ Let Beza now and Master Whitaker or any other Heretic of them all, wrest & wring themselves from the absurdity of this opinion, as they endeavour and labour to do exceedingly, because it is most blasphemous: yet shall they never be able to clear & discharge themselves from it, if they will allow & maintain their foresaid exposition of God’s leading into tentation.¹¹ Does not Beza for the same purpose translate, God’s providence, for, God’s prescience? Which is so false, that the English Bezites in their translation are ashamed to follow him.

5 Another exceeding treachery to deceive the reader, is this: that they use Catholic terms and speeches in such places where they may make them odious,¹² and where they must needs sound odiously in the people’s ears. As for example, this term, procession, they put very maliciously & falsely thus:¹³ When the feast of Bacchus was kept, they were constrained to go in the procession of Bacchus. Let the good reader see the Greek Lexicon,¹⁴ if there be anything in this word like to the Catholic Churches processions: or whether it signify so much as, to go about, as their other bibles are translated,¹⁵ which meant also heretically, but yet durst not name, procession.

6 Again, He put down the Priests (of Baal) whom the kings of Judah had founded to burn incense. ¹⁶ 4 Reg. 23. v. 5.¹⁷ So they translate (the Hebrew being simply to give, make, appoint) because in the Catholic Church there are foundations of chantry [endowed mass-chapel] Priests, Chapels, dirges, &c. Neither is it sincerely and without ill meaning that they say here the Priests of Baal whom, &c. Because the Hebrew word signifies all those that ministered in the temples of false gods.

7 Again,¹⁸ Silver shrines for Diana. Act. 19. v. 24. Because of the shrines & tabernacles made to the image of our B. Lady: the Greek word signifying, temples, and Beza says, he can not see how it may signify shrines.

8 Again,¹⁹ As I passed by, & beheld your devotions, I found an altar, Act. 17. v. 23. So they call the superstition of the Athenians toward their false gods, because of Catholic peoples devotions toward the true God, his Church, altars, Saints, &c, the Greek word signifying the things that are worshipped (as 2 Thess. 2. v. 4. and Sap. 15. v. 17.) not the manner of worshipping.²⁰

9 Again,²¹ The Jews had agreed, that if any man did confess that he was Christ, he should be excommunicate, Ioh. 9. v. 22. And Jesus heard that they had excommunicated him, v. 35. to make the Jews doing against them that confessed Christ, sound like to the Catholic Churches doing against Heretics in excommunicating them,²² and so to disgrace the Priests power of excommunication: whereas the Jews had no such spiritual excommunication, but (as the Greek must needs only signify) they did, put them out of the Synagogue, ²³ and so they should have translated, the Greek word including the very name of Synagogue. But they, as though the Church of Christ and the Synagogue of the Jews were all one, so translate, excommunicating, and putting out of the Synagogue, as all one.

10 I omit here as spoken before, that they call an Idol, the Queen of heaven, because we call our Lady by that title: so to make both seem like. Also,²⁴ that they say Bel’s altar thrice,²⁵ for Bel’s table, to disgrace altars: and that for idols, they say images, in despite of the Churches images: that they say tradition duly in the ill part,²⁶ yea sometime when it is not in the Greek, to make traditions odious, and such like. Thus by similitude & like sound of words they beguile the poor people, not only in their false expositions concerning Judaical fasts, meats, observation of days (as is elsewhere showed) but also in their translations. So does Calvin’s New Testament in french,²⁷ for, Nolite vocari Rabbi, translate, Be not called, nostre maistre or, Magister noster: [our master] in derision and disgrace of this title and calling, which is peculiar to Doctors of Divinity in the Catholic Universities beyond the seas: even as Wycliffe their grand-father did upon the same words condemn such degrees in Universities. But their Rabbines can tell them that Rabbi signifies, Magister, and not, Magister noster. and S. John tells them so chap. 1. v. 38. and chap. 3. v. 2. and chap. 20. v. 16. and yet it pleases them to translate otherwise and to abuse Christ’s own sacred words against Catholic Doctors & schools: not considering that as Christ forbade them to be called Rabbi, so he forbade them the name of father & fathers, and yet I trow they will not scoff at this name either in their own fathers, or in themselves so called of their children: though in Religious men, according to their heretical humor, they scoff also at this name, as they do at the other in Doctors.

²⁸11 Contrariwise as they are diligent to put some words odiously where they should not, so they are as circumspect not to put other words and terms, where they should. In their first bible (printed again an. 1562.) not once the name of Church: in the same, for charity, love: for altar, temple: for heretic, an author of sects: & for heresy, sect: because in those beginnings, all these words sounded exceedingly against them. The Church they had then forsaken, Christian charity they had broken by schism, altars they digged down, heresy & heretic they knew in their conscience were like in the people’s ears to agree unto them, rather than to the old Catholic faith and professors of the same. Again in all their bibles indifferently, both former & later, they had rather say, righteous, than, just: righteousness, then, justice: gift, then, grace, specially in the sacrament of holy orders: secret, rather than mystery, specially in matrimony: dissension, then, schism: & these words not at all, Priest, (to wit, of the New Testament) Sacrament, Catholic, hymns, confession, penance, justifications, and traditions in the good part: but instead thereof, Elders, secret, general, praises, acknowledging, amendment of life, ordinances, instructions. and which is, somewhat worse, carcass, for soul, and grave for hell. we may say unto you as Demosthenes said to Aeschines.²⁹ Τί ταῦτα; ῥήματα ἢ θαύματα; what are these? Words or wonders? Certainly they are wonders, and very wonderful in Catholic men’s ears. And whether it be sincere and not heretical dealing, I appeal to the wise and indifferent reader of any sort.