A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.

FVLK. 36. Beza translateth quem oportet caelo capi. Act. 3. v. 21. You say, Heauen must receiue Christ. Beza sayth, Christ must be receiued of heauen. Call you this tur∣ning of actiues into passiues, and passiues into actiues? Or will you deny vs the resolution of passiues into a∣ctiues, or actiues into passiues? What difference is there in sense, betwene these propositions? Your purse con∣taineth money, and money is contained in your purse. The Church must receiue all Christians, or all Chri∣stians must be receiued of the Church. But Caluine, you say, misliketh this translation, and the Geneua Bible is afrayed to followe it. Yet neither of them both misli∣keth this sense, nor can, for it is all one with that which you translate, whome heauen must receiue. Caluine on∣ly saith, the Greeke is ambiguous, whether heauen must receiue Christ, or Christ must receiue heauen. But when you graunt that heauen must receiue Christ, you can not deny for shame of the worlde, but Christ must bee receiued of heauen: wherefore you vnderstande neither Caluine, nor Illyricus, who speake of the o∣ther sense, that Christ must receiue heauen. And Mai∣ster Whitaker, not of Bezaes translation, but of the text, and euen of your owne translation, may proue, that Christes naturall bodie is contayned in heauen. And as for your appeale to the greatest Graecians, and the Greeke schooles, both of Oxforde and Cambridge, is vaine and friuolous, for the least Grammarians that be

in any countrie schooles, are able to determine this que∣stion, whether these propositions be not all one in sense, and signification. Ego amo te, and Tu amaris à me, I loue thee, or thou art loued of me. But it is straunge Di∣uinitie, that Christ shoulde bee contayned in heauen. Verily howe straunge so euer it seemeth to Gregorie Martine, it was not vnknowen to Gregorie Nazian∣zen, as good a Graecian, and as great a Diuine as he is. For in his seconde Sermon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not farre from the beginning, he writeth thus of our Sauiour Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For he must raigne vntill then, and bee receiued or contayned of heauen vntill the times of restitution. Here you see Nazianzen citing this verie place of Sainct Peter Actes. 3. For the meane verbe of actiue signification, doubteth not freely to vse the passiue verbe in the same sense, that Beza trans∣lateth the place, against which you declaime so tragi∣cally. And if you thinke it to bee suche an haynous of∣fence, to render passiuely in the same sense, that which is vttered actiuely in the text, so that no man for his cre∣dite woulde so translate Demosthenes, as Beza doeth Sainct Luke: I pray you what regarde had you of your credit and estimation? When Matth. the 4. you translate out of Latine, Qui daemonia habebant, suche as were pos∣sest: and Luke the seconde, Vt profiterentur, to bee en∣rolled. Belike you haue a priuiledge to doe what you list, when other men may not doe that which is law∣full.