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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ascribe_v	king_n	typical_a	36	3	17.1207	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01309	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.	Fulke, William, 1538-1589.	1583 (1583)	STC 11430.5; ESTC S102715	542,090	704

shal rule in a rod of yron and from him Peter and the rest by his cōmission giuen in the same word feede rule my sheepe Io. 21. yea and that in a rod of yron as when he stroke Ananias and Sapphîra to corporal death as his successors do the like offenders to spiritual destruction vnlesse they repent by the terrible rod of excōmunication This is imported in the double significatiō of the Greeke word which they to diminish Ecclesiasticall authoritie they translate feede rather than rule or gouerne FVLK 21. That wee shoulde not meane any thing against the gouernement of Christe whome we wishe desire from our hearts that he alone mighte raigne and his seruants vnder him he himselfe is iudge to whome in this case we do boldely appeale But let vs see how we may be charged with false translation The Hebrewe and greek say you do signifie only a ruler or gouernor Mich. 5. And do not we translate a gouernor or captain which may answere there the Hebrew of the Prophet or the Greeke of the Septuaginta or of the Euangelist The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we translate sometime to gouerne sometime to feede is not in the Prophete but in the Euangelist and signifieth properly to feede as a sheepeheard and metaphorically to gouerne What cause haue you here to crie out false translation and to oppose the Hebrewe worde of the Prophet which is fully satisfied in the worde gouernour And the Greeke word which the Euangelist vseth hath his proper signification in some translations in other that which is figuratiue neither doth the one exclude the other But feeding doth import gouerning But it seemeth you would haue rule without feeding that you are so zealous for gouernement The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. in some translations is rendred to rule in other to feede The more proper is to feede yet the greek word wil beare the other also But feeding as a sheephearde doeth his sheepe comprehendeth both The same word Ioan. 21. our Sauiour Christ limiteth rather to feeding as y e Euangelist reporteth his words vsing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once For by lording ruling Peter shuld not so wel testifie his loue towards Christ as by painefull feeding And there your owne vulgar interpreter translateth Pasce and your selues feede though in the margent you woulde faine pray aide of the Greeke to establish your popes tyrannicall rule Yea you will giue him a rodde of yron which is the scepter of Christ yea an armie of souldiers to subdue Irelande and to wrest it out of the Queene of Englandes dominion that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed and rule my sheepe in your secret meaning and for that purpose you bring in the miraculous striking of Ananias and Sapheira for their hypocrisie pretending that you meane but spirituall destruction by the rodde of excommunication which howe terrible it is when it is duely exercised by thē that haue authoritie we neede not learne of you The other text Psalme the 2. Apoc. 2. v. 27. we translate alwaies rule And your vulgar interpretor Pet. 5. translateth the same worde pascite feede you the church of God c. and else where diuerse times Doth he so diminish ecclesiasticall authoritie c. MART. 22. To the diminishing of this Ecclesiasticall authoritie in the later ende of the reigne of king Henrie the ●ight and during the reigne of king Edwarde the sixt the onely translation of their English Bibles was submit your selues vnto all manner ordinance of man whether it be VNTO THE KING AS TO THE CHIEFE HEAD 1. Pet. 2. Where in this Queenes time the later translatours can not finde those wordes nowe in the Greeke but doe translate thus To the king as hauing preeminence or to the king as the Superiour Why so because then the King had first taken vpon him this name of Supreme heade of the Church and therefore they flattered both him and his sonne till their heresie was planted making the holie Scripture to say that the king was the chiefe head which is all one with supreme head but now being better aduised in that point by Caluine I suppose and the Lutherans of Magdeburge who do● ioyntly inueigh against such title and Caluine against that by name which was first giuen to king Henry the eight because they may be bolder with a Queene than with a king and because now they thinke their kingdome is well established therfore they suppresse this title in their later trāslations would take it frō her altogether if they could to aduance their owne Ecclesiasticall iurisdiction whithout any dependence of the Queenes supreme gouernement of their church which in their conscience if they be true Caluinistes or Lutherans or mix● of both they doe and must mislike FVLK 22. Touching this text 1. Pet. 2. I haue answered before y t the word signifieth him that excelleth and therfore it is no corruption to translate it y e chiefe For the name of supreme heade in y e sense which Caluine other abroade did mislike it it was neuer allowed nor by authoritie graunted to the kings Henrie and Edward but in the same sense it is now graunted to Queene Elizabeth whom we acknowledge to haue the same authoritie in causes ecclesiasticall which her father and brother kinges before her had exercised to Gods glorie But as Ste●en Gardiner vnderstoode y e title in conference with Bucer at Ratisbone we doe vtterly abhorre it and so did all godly men alwaies that a king should haue absolute power to do in religion what he will In what sense the popish clergie of England being cast in the premunire did first of all ascribe it to the king in their submission looke you vnto it we thinke it was rather of flatterie than of dutie wisedome or religion As for the ecclesiasticall gouernement which the scripture prescribeth may well stande which craueth the aide of a christian Prince which is y e Queenes authoritie in causes ecclesiasticall MART. 23. But howsoeuer that he let them iustifie their translation or confesse their fault And as for the kinges supremacie ouer the Church if they make any doubt let thē read S. Ignatius wordes who was in the Apostles time ●uen when S. Peter gaue the foresaide admonition of subiection to the king and knewe very wel how farre his preeminence extended and therefore saith plainely in notorious wordes that we must first honour God then the Bishop and then the king Because in all thinges nothing is comparable to God in the Chuch nothing greater then y e Bishop who is consecrated to God for the saluation of the whole worlde and among magistrates temp●rall rulers none is like the king See his other wordes immediatly folowing where he preferreth the Bishops office before the kings al other thinges of price among men FVLK 23. Howsoeuer those Epistles bee truely or vntruely

as also their images Afterwarde to their names Nominibus he ioyneth Imaginibus to shew that Simulachra and Imagines are all one which of Christians at that time were greatly abhorred in detestation of Idolatrie S. Augustine calleth the same Simulachra which before he called Imagines Cùm ex desiderio mortuorum constituerentur Imagines vnde simulachrorum vsus exortus est When for desire of the dead Images were made wherof the vse of Images came through flatterie diuine honor was giuen vnto them and so they brought in idolatrie or the worshipping of images The same Augustine in his booke Octaginta Quaestion in the 78. quaest which is intituled De simulachrorum pulchritudine of the bewtie of Images ascribeth to God the cunning by which they are made bewtifull And in his questions vpō the booke of Iudges lib. 7. cap. 41. enquiring how Gedeons Ephod was a cause of fornication to the people when it was no Idoll he plainely distinguisheth Simulachrum from Idolum as the generall from the speciall Cùm idolum non fuerit id est cuiuspiam dei falsi alieni simulachrum When it was no Idoll that is to say an Image of some false or straunge God Againe he sayth those things that were commaunded to be made in the tabernacle were rather referred to the worship of God than that any thing of them should be taken for God or for an image of God pro Dei simulachro So that Simulachrum with S. Augustine signifieth as generally as Image and can not be restrayned to signifie an Idoll in the euill parte except you adde that it is an image of a false or straunge God Arnobius an ecclesiasticall writer of the Latine Church vseth the worde Simulachrum for an image generally calling man also simulachrum Dei as Lactantius doth the image of God Cont. gent. lib. 8. Putatis autem nos occultare quod colimus si delubra aras non habemus Quod enim simulachrum Deo fingam cùm si rectè existimes sit Dei homo ipse simulachrum Thinke you that we do hide that which we worship if we haue no temples and aultars For what image shall I fayne to God whereas if you iudge rightly man him selfe is the image of God You see therefore that Simulachrum signifieth not an Idoll worshipped for God but euen as much as Imago by your owne rule Laste of all for I will not trouble the Reader with more although more might be brought Isidorus Hispalensis an auncient Bishop of the Latine Churche Originum lib. 8. speaking of the firste inuentors of Images whiche after were abused to Idolatrie sayeth Fuerunt etiam quidam viri fortes aut vrbium conditores quibus mortuis homines qui eos dilexerunt simulachra finxerunt vt haberent aliquod ex imaginum contemplatione solatium sed paulatim hunc errorem c. There were also certayne Valiaunt menne or buylders of Cities who when they were dead men which loued them made their images or counterfaites that they might haue some comforte in beholding the images but by little and little the deuilles perswading this errour it is certayne that so it crepte into their posteritie that those whome they honored for the onely remembraunce of their name their successours esteemed and worshipped as gods Agayne he sayeth Simulachra autem à similitudine nuncupata c. Images are called Simulachra of the similitude because by the hande of the artificers of stone or other matter they resemble the countenāce of them in whose honor they are fayned Or they are called à Simulando whereof it followeth they are false things These testimonies needed not for them that be but halfe learned whiche knowe right well that Simulachrum is Synonomon with Imago but that our aduersaries are so impudent that to serue their idolatrous affection they care not what Idolles they inuent of wordes of significations of distinctions so they maye seeme to saie somewhat in the eares of the vnlearned which are not able to iudge of such matters But perhappes they will saie their vulgar Latine interpreter vseth the worde Simulachrum onely for Idols that are worshipped with diuine honor Neyther is that true and although it were seing it seldome vseth Simulachra and most commonly Idola and sometimes Imagines what reason is their why we may not call those things Images which your Interpreter calleth Simulachra And to proue that your interpreter vseth Simulachrum for an image generally as all other Latine writers doe you may see 1. Sam. cap. 19. where speaking of the image which Michol layed in the bedde to counterfaite the sicknesse of Dauid firste he calleth it Statuam and afterwarde the same image he calleth Simulachrum And sure it is that Dauid had no idolles in his house And least you should cauill about the Hebrew word Teraphim which the Septuaginta translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Hieron telleth you they signifie Figuras or Imagines figures or images which somtimes were abused to idolatrie as those which Rachel stole and those which are mētioned Iud. 17. Aben Ezra and other of the Rabines saye they were astronomicall images to serue for dials or other purposes of Astrologie and such it is most like was that which was placed in Dauids bed which your interpretor calleth Statuam Simulachrum Therfore wheras wee haue translated Idololatria Col. 3. worshipping of Images we haue done rightly and your Latine interpreter will warrant that translation which translateth the same word Simulachrorum seruitus the seruice of Images It is you therefore and not we that are to be blamed for translation of that worde For where you chardge vs to departe from the Greeke texte which we professe to translate we doe not excepte your vulgar translation be false But you professing to followe the Latine as the onely true and authenticall texte do manifestly departe from it in your translation for the Latine being Simulachrorum seruitus you call it the seruice of idolles appealing to the Greeke worde whiche you haue set in the margent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dare not translate according to your owne Latine for then you should haue called couetousnesse euen as we doe the worshipping or seruice of images And yet you charge vs in your notes with a meruailous impudent and foolish corruption But I reporte me to all indifferent Readers whether this be not a meruailous impudent and foolish reprehension to reproue vs for saying the same in English that your owne interpreter sayeth in Latine For Simulachrorum seruitus is as well the seruice of images as Simulachrorum artifex is a maker of images whome none but a foole or a madde man woulde call a maker of Idolles bicause not the craftes man that frameth the image but he that setteth it vp to be worshipped as God maketh an idoll according to your owne acception of an Idoll But of this matter enough at this time MART. 6. If the Apostle

and not copulatiue wee were driuen to the wall But seeing the Hebrue coniunction copulatiue must be expounded according to the sense you do very vnskilfully to cōclude the sense which is in controuersie vpon the coniunction which is indefinite and wee without partialitie haue translated the coniunction copulatiue as it doth most commonly and ordinarily signifie MART. 14. Wherein the reader may see their exceeding partialitie and wilfulnesse For besides infinite like places of Scripture whereby we do easily shew that this Hebrue particle is vsed to giue a reason or cause of a thing themselues also in an other place proue it for vs and that by the authoritie of Theophylact and allegation of examples out of the Scripture and translate accordingly thus Blessed art thou among women because the fruite of thy wombe is blessed Let them giue vs a reason why the sayd coniunction is here by their translation quia or enim where it was neuer so translated before and it must not be in any case in the other place of Genesis where it hath bene so translated and generally receiued euen in the Primitiue Church In other places of Scripture also which Theophylact alledgeth and many moe may be alledged they cōfesse and like very well it should so signifie onely in the place of Genesi● they can not abide any such sense or translation thereof but He brought forth bread and wine and he was the Priest c. not because he was the Priest What is the cause of this their dealing None other vndoubtedly and in all these cases I knocke at their consciences but that here they would auoide the necessarie sequele of Melchisedecks sacrifice vpon such translation which typicall sacrifice of bread wine if it should be graunted then would follow also a sacrifice of the newe Testament made of bread and wine aunswering to the same and so we should haue the sacrifice of the altar and their bare communion should be excluded FVLK 14. Because we will not falsly translate to maintaine a colour of your popish sacrifice we shewe great partialitie Wherein I praye you The coniunction copulatiue we knowe may often be resolued into the causall where the sense so requireth But it neuer hath any force in it selfe to breede such a sense or to conclude suche a sense by it It is agaynste all reason therefore that you woulde vrge vs to translate contrarie to that whyche in our consciences beefore GOD wee take to bee the sense Where you say that the sacrifice of Melchisedech if it were graunted woulde bring in your Masse and exclude oure communion it is altogither vntrue For none of the auncient fathers who were deceiued to imagine a sacrifice where the Apostle seeking al things pertaining to Melchisedechs priesthoode coulde find none doth allow your propitiatorie sacrifice but contrariewise by those onely speeches that they vse aboute Melchisedechs oblation of breade and wine wee are able to prooue that they didde speake of a sacrifice of thankesgiuyng onely And your sacrifice in whyche you say is neither bread nor wine should hardly resemble Melchisedechs oblation made of bread and wine MART. 15. For whiche purpose also their partiall translation aboute altare and table is notorious For the name of altare as they know verie wel both in the Hebrue and Greeke and by the custome of al peoples both Iewes and Pagans implying and importing sacrifice therfore we in respect of the sacrifice of Christs bodie and bloud say altar rather than table as all the auncient fathers Chrys. ho. 53. ad po Antioch and ho. 20. in 2. Cor. and in Demonst. ꝙ Christus sit Deus to 5. Nazianz. de Gorgonia sorore Basil. in Liturg Socrat. li. 1. Hist. c. 20. 25. Theodoret. hist. li. 4. c. 20. Theophyl in 23. Mat. Cypr. epist. 63. Optat. cont Parm. Aug. ep 86. li. 9. Confess c. 11. 13. alibi saepe are wont to speake and write namely when S. Hierom calleth the bodies or bones of S. Peter and Paule the altars of Christ because of this sacrifice offercd ouer and vpon the same though in respect of eating and drinking the body and bloud it is also called a table so that with vs it is both an altar and a table whether it be of wood or of stone But the Protestants because they make it only a communion of bread and wine or a supper and no sacrifice therefore they call it table onely and abhorre from the worde altar as Papistical For the which purpose in their firste translation Bible an 1562. when altares were then in digging downe throughout England they translated with no lesse malice than they threwe them downe putting the word temple in steede of altare which is so grosse a corruption that a man woulde haue thought it had beene done by ouersight and not of purpose if they hadde not doone it thrice immediately wythin twoo Chapiters 1. Cor. 9. and 10. saying Know you not that they whiche waite of the TEMPLE are partakers of the TEMPLE and Are not they whiche eate of the sacrifice partakers of the TEMPLE in al which places the Apostles worde in Greeke is altare and not temple and see here their notorious peeuishnesse where the Apostle saith temple there the same translation saith sacrifice where the Apostle saith altar there it saith temple FVLK 15. That the ancient fathers vsed the name of altar as they did of sacrifice sacrificer leuite and such like improperly yet in respect of the spirituall oblation of prayse and thankes gyuyng whyche was offered in the celebration of the Lordes supper wee doe easilye graunte as also that they doe as commonly vse the name of table and that it was a table indede so standing as menne mighte stande round about it and not against a wall as your popishe altares stande it is easie to prooue and it hathe oftentimes bene prooued and it seemeth you confesse as muche but that it is with you bothe an altare and a table with vs indeede it is as it is called in the scripture only a table That we make the Sacrament a communion of bread and wine it is a blasphemous slaunder when wee beleeue as the Apostle taught vs that it is the communion of the bodie and bloud of Christe and the Lordes supper as for the corruption you pretend I cannot thinke as I haue aunsweared before it was any thing else but the first Printers ouersight For why shoulde the name of altare mislike vs in that place more than in an hundreth other places when it is certaine wheresoeuer it is vsed in the scriptures in the proper sense it signifieth the altares of the Iewes or of the Gentiles and neuer the communion table or that at whyche the Lordes supper is prepared and receiued MART. 16. Thus we see howe they suppresse the name of altare where it shoulde be now let vs see howe they putte in their translation where it shoulde not bee this also they