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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

memorie of the fact when afterward the people going astray began to worship as an idoll Ezechias the king seruing God with religious power with great praise of his pietie brake in peeces Here it is certaine that Augustine as most Ecclesiasticall writers vseth the word Idolum for an image abused But that the people began to adore it as God he sayth not for they onely worshipped God by it falsly in deede and superstitiously but yet not beleuing that image to be God him selfe but a holy representation of his power which was shewed by it in the dayes of Moses That Ezechias by religious or Ecclesiasticall power and authoritie did put downe idolatrie you passe it by as though you saw it not in S. Augustine But you bring an other example to proue that images except they be worshipped as gods be no idols In truth seeing all religious worship is due onely to God although the idolaters intend not to worship their images as gods yet by worshipping of them they make vnto them selues gods of them and so offende both against the first and second commaundementes Yet how proue you that the Israelites made a god of their calfe Because they sayed these are thy gods ô Israel that brought thee out of the land of Aegipt But euen by that same speach it is manifest that they worshipped not the calfe as beleuing it to be God but contrariwise protested thereby that they meaned not to chaunge their God but to worshippe the same God which brought thē out of the land of Aegipt by that image which they could not be ignorant that it was made but yesterday of their earings and therefore could not thinke it was the same god that brought them out of the lande of Aegipt but that they would worship God by that visible shape which they sawe before them And Aaron by his proclamation cōfirmeth the same To morow saith he shal be holy daie to Iehoua that is to the only true God whom they dishonored pretending to worship him by that Image so hainous a thing it is to make Images to represent God and to worship them for his honour although the worshipper do not beleeue them to be Gods Therefore where wee haue in some translations 1. Cor. 10. called those Idolaters worshippers of Images we haue not erred for an Image it was they worshipped thinking to worshippe God thereby But if either Image or Idoll worshippers of Images or Idolaters would please you wee haue both in our translations the one expressing what wee meane by the other that these cauillations were needelesse but that malice against the truthe incenseth you to picke quarrels and that translation whiche vseth the termes of Idols and Idolaters was then in printing at Geneua when Images were in pulling downe in Englande namely the firste and seconde yeares of the Queenes raigne beyng finished the 10. of April 1560. whiche notably confuteth the fonde purpose that you slaunder our translators to haue had MART. 5. We see then that the Iewes had images without sinne but not idols Againe for hauing idols they were accounted like vnto the Gentiles as the Psalme saith They learned their workes and serued their grauen idols But they were not accounted like vnto the Gentiles for hauing images which they had in Salomons Temple and in the brasen serpent S. Hierom writeth of the Ammonites and Moabites who were Gentiles and Idolaters that comming into the Temple of Hierusalē seeing the Angelicall images of the Cherubins couering the Propitiatory they sayd Lo euē as the Gentils so Iuda also hath idols of their religion These men did put no differēce betwene their owne idols and the Iewes lawfull images And are not you ashamed to be like to these They accused Salomons Temple of idols because they sawe there lawefull images you accuse the Churches of God of idolatrie because you see there the sacred images of Christ and his Saincts FVLK 5. We knowe that the Iewes had images without sinne and so haue we but to haue images in any vse of religion without Gods expresse commaundement neither is it lawfull for thē nor vs because we haue a generall commaundement to the contrary They were accounted like the Gentils therefore for hauing images contrarie to Gods commaundement of their owne appointment worshipping them not for hauing images appointed by God which yet it was not lawful for thē to worship But the Protestāts you say are like to the Ammonits and Moabits of whom S. Hierom writeth that comming into the temple and seeing the Cherubins couering the propitiatorie they said loe euen as the Gentiles so Iuda also hath idols of their religion as we accuse the church of God of idolatrie because we see there the sacred images of Christ and his Saincts This that you say S Hierom writeth he onely reporteth it as a ridiculous fable of the Iewes Ridiculam verò in hoc loco Haebrei narrant fabulam The Hebrewes in this place tell a ridiculous fable But fables are good enough to bolster false accusations Secondly he reporteth them to say Sicut cunctae gentes colunt simulachra ita Iuda habes suae religionis Idola As all nations worshippe images so hath Iuda also idols of their religion By which wordes you see that he calleth images and idols the same thinges For simulachrum to be taken as largely as Imago I haue proued before in so much that man is called Simulachrum Dei the image not the idoll of God as idoll is taken in the euill parte But neither are you like to Iuda nor we to Ammon and Moab in this case For Iuda had Gods commaundement to warrant their images so haue not you but his commaundement against your images Againe Moab and Ammon if the tale were true had idolatrous images of their owne so haue not we MART. 6. But tell vs yet I pray you do the holy Scriptures of either Testament speake of all maner of images or rather of the idols of the Gentiles your conscience knoweth that they speake directly against the idols and the idolatrie that was among the Pagans and Infidels from the which as the Iewes in the old Testament so the first Christians in the new Testament were to be prohibited But will you haue a demonstration that your owne conscience condemneth you herein and that you apply all translation to your heresie What caused you being otherwise in all places so ready to translate images yet Esai 31. and Zachar. 13. to translate idols in all your Bibles with full consent Why in these places specially and so aduisedly No doubt because God saith there speaking of this time of the new Testament In that day euery man shall cast out his idols of siluer and idols of God And I will destroy the names of the idols out of the earth so that they shall no more be had in remembrance In which places if you had translated images you had made the prophecie false because images haue not

Beza our maister pronounce it to be the very beste This toucheth me somewhat for in the margent is noted Discouerie of the Rocke pag. 147. where in deede speaking of the Hebrew text of the olde Testament and the Greeke of the newe the Greeke translation of the Septuaginta and the common Latine translation I saye the Tridentine Councell alloweth none for authenticall but the common Latine translation that is the worst of all Now what sayth Beza contrary to this speaking of the diuerse Latine translations of the new Testament onely he sayth of the vulgar Latine that he followeth it for the most part preferreth it before all the rest maxima ex parte amplector caeteris omnibus antepono So that I speake of the whole Bible Beza of the new Testament only I speake of the vulgar Latine text in comparison of the originall Hebrew and Greeke and the Septuagintaes translation Beza of the Latine translation of the new Testament in comparison of all other Latine translations that were before him as Erasmus Castallion and such like According to your olde maner therefore you rehearse out of my writings either falsifying the words or peruerting the meaning These things considered you haue no cause to accuse vs of partialitie and inconstancie for following or leauing your Latine text which we neuer did but vpon good ground and reason sufficient MART. 9. So that a blind man may see you frame your translations to bolster your errours and heresies without all respect of following sincerely either the Greeke or the Latine But for the Latine no maruell the Greeke at the least why doe you not follow Is it the Greeke that induceth you to say ordinances for traditions traditions for decrees ordinances for iustifications Elder for Priest graue for hell image for idoll tell vs before God and in your conscience whether it be because you will exactly follow the Greeke nay tell vs truly and shame the diuell whether the Greeke words doe not sound and signifie most properly that which you of purpose will not translate for disaduantaging your heresies And first let vs see concerning the question of Images FVLK 9. A blind man may see that you cauill and slaunder quarrell and raile without respect either of cōscience towards God or honestie toward the world in so much that most commonly you forget the credit of your owne vulgar Latine translation so you may haue a colour to find fault with ours And yet againe you aske whether it be the Greeke which induceth vs to say for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions c. I tell you the Greeke alloweth vs so to say which is sufficient when other godly causes moue vs beside so to translate Is it the Latine that induceth you to say for an vsurer a creditor for a stable an Inne for what was done what was chaunced for fastening to crucifying for be you saued saue your selues for creature creation for confessed promised for a boate a shippe for a shippe a boate for singing piping for hay grasse for refection refectorie for foolishnes madnes for an image an idoll c. I blame not all these as false translations yet euery man may see they are neither vsuall nor proper yet as for some of these though not for all I know you may giue good reason so may we for any shew of alteration or departing from the vsuall signification of the Greeke word that you are able to alledge against vs. CHAP. III. Hereticall translation against sacred IMAGES Martin I Beseech you what is the next and readiest and most proper English of Idolum idololatra idololatria is it not Idol Idolater idolatrie are not these plaine English wordes and well knowen in our languag● Why sought you further for other termes and wordes if you had meant faithfully What needed that circumstance of three words for one worshipper of images and worshipping of images whether I pray you is the more naturall and conuenient speeche either in our English tongue or for the truth of the thing to say as the holy Scripture doth Couetousnes is idolatrie consequently The couetous man is an idolater or as you translate Couetousnes is worshipping of Images and The couetous man is a worshipper of images Fulke IF you aske for the readiest and moste proper English of these wordes I must needes answere you an image a worshipper of images and worshipping of images as we haue sometimes translated The other that you would haue Idoll Idolater and Idolatrie be rather Greekish than English wordes which though they be vsed of many English men yet are they not vnderstoode of all as the other be And therefore I say the more naturall and conuenient speech for our English tongue as conuenient for the truth of the thing it is to say couetousnesse is the worshipping of images and the couetous man is a worshipper of images as to say couetousnesse is idolatrie and the couetous man is an idolater as I haue proued before Seeing Idolum by your owne interpreter is called simulachrum and simulachrum signifieth as much as imago an image Cap. 1. numb 5. MART. 2. We say commonly in Englishe Suche a riche man maketh his money his God and the Apostle sayth in like maner of some Whose belly is their God Phil. 3. and generally euerie creature is our idol when we esteeme it so exceedingly that we make it our God But who euer heard in English that our money or bellie were our images that by esteeming of them too much we become worshippers of images Among your selues are there not some euen of your Superintendentes of whom the Apostle speaketh that make an idol of their money and bellie by couetousnesse and bellie cheere Yet can we not call you therefore in any true sense worshippers of images nether would you abide it You see then that there is a great differēce betwixt idol and image idolatrie worshipping of images and euen so great difference is there betwixt S. Paules wordes and your translation FVLK 2. Before you can shewe that absurditie of this translation a couetous man is a worshipper of images you must defende your owne vulgar Latine translation which calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulachrorum seruitus which I haue proued to signifie the seruing or worshipping of images cap. 1. nu 5. Now to our English phrase a riche man maketh his money his God a glutton his bellie and so of other creatures honoured aboue measure I say the worshipping of images may be after two sortes either when they are worshipped as gods as among the grosser sort of the Gentils Papistes then it is against the first commaundement Thou shalt haue none other gods but me or else when men pretende to worshippe God by them as the Israelites did in the calfe

2 and p. 144. num 5 chap. 18. v. 17. p. 140 chap 19. v. 11 12. p. 314. nu 8 and p. 411. num 16 chap. 26. p. 429. S. Marke Chap. 10. v. 52. p. 352. num 9 chap. 14. p. 429 S. Luke Ch●p 1. v. 28. p. 56. numb 43. and p. 463. num 4 and v. 6. p. 252. p. 257. nu 4 chap. 3. v. 8. p. 355 chap. 1. v. 48. 50. p. 353. nu 9 chap. 18. v. 42. p. 353. numb 9 chap. 22. v. 20 p. 444. num 10 and p. 445 num 11 S. Iohn Chap. 1. v. 12. p. 300 chap. 9. v. 22. 23. p. 503. num 9 chap. 13. v. 16. p. 392. num 3 Acts. Chap. 1. v. 26. p. 396. num 5 chap. 2. v. 27. p. 200. nu 3 4. 5 chap. 3. v. 21. p. 439. num 7 chap. 4. v. 13. p. 392. num 3 chap. 9. v. 22. p. 4●4 num 2 chap. 14. v. 22. p. 162. num 5 and v. 23. p. 398. num 7 chap. 15. v. 2. 4. 6. 22. 23. p. 161 num 4 chap. 16. v. 4. ibid. chap. 17. v. 23. p. 503. num 8 chap. 19. v. 24. p. 502. num 7 and v. 3. p. 382. num 3 chap. 20. ibid. and v. 28. p. 417. nu 21. and v. 17. p. 166. n. 8 Romanes Chap. 2. v. 26. p. 252 chap. 5. v. 6. pag. 323. numb 13 and v. 18. p. 328 chap. 8. v. 18. p. 263 and v. 38. p 346 num 3 chap. 9. v. 16. p. ●12 nu 7 chap. 11. v. 4. p. 116 num 19 1. Corinthians Chap. 1. v. 10. p. 135. num 3 chap. ● v. 11. p. 12. num 6 chap. 9. v. 5. p. 450 chap. 10. v. 21. p. 451. num 16. chap. 11. v. 2. p. 89. num 23 chap. 15. v. 5. p. 426. num 4 and v. 10. p. 301. num 2 and v. 55. p. 221. num 16 2. Corinthians Chap. 2. v. 10 p. 417. num 20 chap. 4. v. 17. p. 273 num 7 chap. 5. p. 336. num 6 chap. 6. v. 16. p. 90 num 3 and v. 1. p. 309 num 6 chap. 8. p 392. num 3 Galathians Chap. 5. v. 20. p. 135. num 3 Ephesians Chap. 1. v. 6. p. 338. num 7 and v. 22. p. 140. num 2. and v. 22. 23. p. 163. num 6 chap. 3. v. 12. p. 303. p. 349. n. 5 chap. 5. p. 424. num 2 and v. 5. p. 6. num 5. pa. 88 num 1 and v. 32. p 133. num 2 and v. 25. 32. p. 140. num 2 Philippians Chap. 2. v. 15. p. 395. num 4 chap. 4. v. 5. p. 407. num 13 Colossians Chap. 1. v. 23. p 491. num 8 and v. 12 p. 284. num 17 chap 2. v. 20. p. 13. num 8 chap. 3. v. 5. p. 6. num 5 pa. 87. num 9. p. 103. numb 12 2. Thessalonians Chap. 1. v. 4. p. 258. num 5 and v. 11. p. 282. nu 15 chap. 2. v. 15. p. 76. num 2 chap. 3. v. 6. ibid. 1. Timothee Chap. 3. v. 6. p. 392. num 3 and v. 8. p. 390. and v. 15. p. 140. num 2 chap. 4. v. 14 p. 166. num 8. p. 399. num 8 chap. 5. v. 17. 18. p. 166. numb 8. p. 198 2. Timothee Chap. 1. v. 6. p. 402. num 10 chap. 4. v. 8. p. 258. num 5 Titus Chap. 3. v. 8. p. 378. and v. 10. p. 17. num 13. p. 135. num 3 Hebrewes Chap. 2. v. 9. p. 270. numb 6 chap. 5. v. 7. p. 58. num 45. pa. 243. num 37. chap. 6. v. 10. p. 258. num 5 chap. 10. v. 29. p. 280. num 13. and v. 22. p. 328. num 2. and v. 20. p. 242. num 36 chap. 11. v. 21. p. 474. chap. 12. v. 23. p. 140. num 2 chap. 13. p. 408. num 14. and v. 5 p. 56. num 44 S. Iames. Chap. 1. v. 13. p. 495. num 2 chap. 4. v. 6. p. 488. num 6 1. Peter Chap. 1. v. 18. p. 83. num 6. v. 25. p. 485. num 3 chap. 2. v. 3. p. 419. num 22. p. 421. num 24 chap. 5. v. 1. p. 168. num 9 2. Peter Chap. 3. v. 16. p. 493 1. Iohn Chap. 5. v. 3. p. 325. num 14 and v. 21. p. 105. num 13 Apocalipse Chap. 19. v. 8. p. 256. num 3 BEZAES CORruptions Psalmes Psal. 51. v. 6. p. 27. num 26 S. Matthew Chap. 23. p. 504. num 10 Acts. Chap. 1. v. 14. p. 405. num 12 chap. 2. v. 23. p. 33. num 31. pa. ●97 num 3. and v. 24. p. 33 num 32. 34. and v. 27. p. 33 num 31. p. 198. num 2. chap. 3. v. 21. p. 35. num 36 chap. 13. v. 39. p. 330. num 2 chap. 26. v. 20. p. 58. num 45 pa. 355. num 1 Romanes Chap. 4. v. 11. p. 380. num 2 1. Corinthians Chap. 12. v. 31. p. 352. numb ● chap. 13. v. 2. p. 350. num 6 chap. 15. v. 10. num 27 2. Thessalonians Chap. 2. v 3. p. 78. num 3 Titus Cha. 3. v. 5. p. 385. and v. 6. pa. 46. num 46 Hebrewes Chap. 5. p. 32. num 29 FINIS A BRIEFE CONFVTATION OF SVNDRY CAVILS AND QVARELS vttered by diuerse Papistes in their seuerall bookes pamphlets against the writings of William Fulke I Were verie much to blame if I would not confesse with S. Augustine that as in my maners so in my writings manie things may be iustly reprehended at which I ought not to be offended no not although I were reproued by mine aduersaries But when the enimies of Gods holie religion of the quiet state of this realme seeke by wounding of mee to hurt the trueth and if it were possible through my sides to wound her to death I ought not to be silent in this case but by shewing mine honest defence as it were by holding vp my buckler to beare off their blowes as wel as I can to maintaine the credit of that cause which I haue taken in hande lest whilest I forbeare to defende my selfe the truth might seeme to haue takē a foyle And yet I meane not so to confound my case with the state of truth that wheresoeuer I may be iustly conuinced trueth should be thought to haue lost the victorie For I am but one poore souldiour among manie thousand captaines that fight vnder the banner of truth which if I haue not in euery respect perfourmed al dueties of an expert warrior it is reason the reproche of my defaultes should rest and stay onely in mine owne ignorance or rashnesse which haue not so happily executed that which of good will to fight in truthes cause I haue attempted within these fiue or sixe yeares I haue set abroad sundrie treatises in confutation of popish bookes written in English which purpose if God giue me strength to aunswere as manie as within twentie yeares of her maiesties reigne had beene set foorth by the Papistes and are not yet confuted by any other This purpose of mine the Papistes haue not greatly hindered by replyes

childbed wee beleeue not because wee haue not read it That you say Lo M. Chark S. Augustine maketh it both a matter of faith and the doubting thereof to be blasphemie how will you auoid this It is easily auoyded for it is false in many respects first S. Augustine fayeth it not but some obscure man of much latter time lesse learning and authoritie as the barbarous stile in many places declareth secondly hee fayth not that it is a matter of faith to beleeue the perpetuall virginitie of Marie but that shee conceiued brought foorth and remained a virgine after her child-birth Thirdly he maketh not the doubting thereof to be blasphemie but the obstinate denying of Heluidius which saide shee was no virgine after her childbirth But how will you auoide that which S. Ierome writeth We refuse those things that are not written we beleeue not because wee haue not read in y e scripture anything hereof as necessarie to saluation Pag. 158. you do not see why you should beleeue a Charke or a Fulke comming but yester day from the grammar schole before a Cyprian a Tertullian a Basil a Ierom an Ambrose or an Augustine especially in a matter of fact as your case is seeing they liued more than twelue or thirteene hundred yeares nearer to the deede dooing than these ministers do Why sir I pray you who requireth you to beleeue any minister of these dayes before any of those auncient fathers in respect of the credite of the persons and not of the truth which they bring You knowe that Panormitane thinketh more credite is to be giuen to one lay man speaking the trueth according to scripture than to all men of all ages speaking contrarie to the trueth or beside the truth of the scriptures But it is a matter of fact you say whether such and such traditions came from Christ his Apostles or no and therefore they that liued neerer the time of the deede dooing by twelue or thirteene hundreth yeares are more like to knowe the trueth than wee I answere that all things that you pretende for traditions are not of one sort some are contrary to the word of God and are reproued by euidence of the holy scriptures other are beside the worde of God and therefore not necessarie to bee receiued because they are not found in the holie scriptures As for the prerogatiue of antiquitie cannot argue a certaine knowledge of the fact in these ancient fathers seeing in two or three hundreth yeares that was before their time and the time of the deede supposed to be done any fable might be obtruded vnder pretence of such tradition as we prooue that many were Yea when they that were neerest of all to the Apostles time as Polycarpus and Anicetus do not agree what was the Apostles traditiō which was not expressed in their writing it is manifest that they of much latter time coulde haue no certeintie thereof And that whatsoeuer ceremonie or practise the Apostles deliuered which was not expressed in the scripture was but temporall or arbitrarie in the power of the Church to vse or not vse as it might best serue for edifying Finally where you affirme that Fulk came but yesterday from the Grammar schole to make it seeme that he is but a yong grammatian either your dayes be neere as long as thirtie yeres or else your pen runneth beyond your knowledge of him or at leastwise your malice ouer reacheth your knowledge But yet to this extremitie of crediting one Charke or Fulke before so many auncient fathers you say you are driuen and bid men hearken a little howe D. Fulke handleth these men about traditions And first S. Cyprian alledging the tradition of Christ himselfe concerning the mingling of wine and water in the chalice but if Cyprian had beene well vrged faith Fulke he would haue better considered of the matter Thus you woulde make men beleeue that I oppose nothing but mine owne authoritie or credit against S. Cyprian But then you shamefully beelie me for this is the matter and these are my wordes which you haue gelded at your pleasure Whereas Cyprian ad Pompei●● calleth all traditions to the writinges and commandements of the Apostles Martiall cryeth out that Cyprian is slandered because he himselfe alleageth the tradition of Christ for mingling of water with wine If Cyprian breake his owne rule who can excuse him But if he had beene vrged as much for the necessitie of water as he was for the necessitie of wine in the sacrament he would haue better considered of the matter Who seeth not I suppose no lesse authoritie against Cyprian than of Cyprian himselfe and therefore I boast not of mine owne credite aboue his To proceede Tertullian is alleaged saying that the blessing with the signe of the crosse is an apostolike tradition Fulke Tertullians iudgement of tradition without scripture in that place is corrupt If I should search no further heere is a reason of Fulkes mislike of Tertullians iudgement added because he affirmeth tradition of the Apostles without the writing of the Apostles But in deede there is in the place by you noted other argumentes in these wordes Tertullians iudgement of tradition without scripture in that place is corrupt for Martiall himselfe confesseth that a tradition vnwritten should be reasonable and agreeable to the scriptures and so he sayth the tradition of blessing with the crosse is because the Apostles by the holy ghost deliuered it But who shall assure vs thereof Tertullian and Basill are not sufficient warrant for so worthy a matter seeing S. Paule leaueth it out of the vniuersall armour of God This last and inuincible argument in rehearsing my wordes you leaue out which because perhaps you could not see in sewe wordes I will set it more abroade The vniuersall spirituall armour of God is deliuered by S. Paule Eph. 6. blessing with the signe of the crosse is not there deliuered by S. Paul therefore blessing with the signe of the crosse is no part of the spirituall armour of God Nowe let vs see whether you will beleeue a Paule before a Tertullian or a Basill or a Fulke with S. Paule before a Basil with Tertullian without S Paule or against S. Paule But you goe forwarde S. Ierome is alleaged saying that lent fast is the tradition of the Apostles Fulke Ierome vntruely ascribeth that tradition to the Apostles My wordes are against Bristowes Mot. pag. 35. these Againe S. Ierome fayth it was a tradition of the Apostles to fast 40. dayes in the yeare If this be true then is the popish storie false that maketh Telesphorus bishoppe of Rome author of that lenten fast Eusebius sheweth y e great diuersitie of fasting before Easter li. 5. cap. 26. saying that some fasted but one day some two dayes some more some 40. houres of day and night This diuersitie prooueth that Ierome vntruely ascribeth that tradition to the Apostles which should haue beene kept vniformely if it had any institution