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.

MART. 2. An other fashion they haue, whiche can not* 1.1 proceede of good meaning, that is, when the Greeke texte is in∣different to twoo senses, and one is receiued, read, and expoun∣ded of the greater parte of the auncient fathers, and of all the Latine Churche, there to follow the other sense, not so generally receiued and approoued, as in Saint Iames epistle, where the common reading is, Deus intentator malorum est, God is no tempter to euil, they translate, Gad cannot be tempted with euil, which is so impertinent to the Apostles speach there▪

as nothing more. But, why wil they not say, God is no tempter to* 1.2 euill, as wel as the other? is it because of the Greeke word, which is a passiue? Let them see their Lexicon, and it will tell them that it is both an actiue, and passiue. so say other learned Greci∣ans,* 1.3 Interpreters of this place. so sayth the very circumstance of the words next going before, Let no man say that he is temp∣ted of God. Why so? Because God is not tempted with euill, say they▪ is this a good reason? nothing lesse. howe then? Because God is no tempter to euill, therefore let no man say, that he is tempted of God.

FVLK. 2. You haue a fashion, common to you, with many of your fellowes, to snatch all occasions that you can get, to make a shew, for your hainous slaūders, wher∣with you seeke to ouerwhelme the Saincts of God, and especially those, whose labors haue bene most fruitful to his Church. Whereof you giue vs an euident example in this translation, which you follow with such egernes in three large sections, that the ignorant Reader, which can not examine the matter, might thinke you had great and vrgent cause so to doe. The Greeke of S. Iames, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we translated passiuely, as the word signifieth, & as words of that forme doe signifie. God is not, or can not be tempted with euill. But against this translation, you oppose the Lexicon, which following the iudgement of the vulgar Interpretor, that hath translated it actiuely, doth in deede make it indifferent, to both significatiōs, but exāple giueth none thereof, but this now in contro∣uersie▪ You alleage further learned Grecians interpretors of this place, & namely Gagneius a late writer, to whom I may oppose Hentenius, who translating Oecumenius vpō S. Iames, turneth this place of Scripture thus. Deus e∣nim malis tentari nequit.

And Oecumenius in his cōmen∣tarie is plaine of the same iudgement, for repeting the text as before, he saith: Iuxta eum qui dixit (quanquā ex∣ternus sit à nobis & à fide aliemis) diuina beata{que} natura ne{que} molestias sustinet ne{que} alijs praebet. God cannot be tempted with euil, according to him which said (although he be a

foriner from vs, & a straunger from the faith) the diuine and blessed nature, neither suffereth griefes, nor offereth to other. And this iudgement of Oecumenius, is colle∣cted out of a great nūber of Greeke doctors.

But the ve∣ry circūstance of the wordes next before (say you) doth require it should be taken actiuely. A good interpretor will consider the circūstances of the words following, as wel as of the wordes going before. For the wordes fol∣lowing declare, that it must be taken passiuely, or els the Apostle speaketh one thing twise togither, without any cause why. Wheras the passiue taking of that word, agre∣eth to the circūstance, as well going before, as following after. The whole context is this:

Let no man say, whē he is tempted, I am tempted of God. for God cannot bee tempted of euilles, neither doth he tempt any man. The meaning is plain, god is so far frō tempting vnto euil, as his diuine nature is vncapable of any temptation of euil.

For tēptation to euil, could not come frō God, except it were first in God, but seing it cānot be in God, it cannot procede frō him, & so doth Oecum. interprete the place.

Notes

• * 1.1

  Corruption to make God the Author of sinne.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Gagneius.