Defense of the Translations of the Scriptures into the English Tongue, Treatise · Chapter 1 · Martins comments 5 – Martins comments 14
MART. 5. If the Greeke be, Idololatria, and Idololatra: foreign.and they translate not. Idolatrie, and, Idolater: but, worshippingforeign. of Images, and, worshipper of Images, and that so absurdly, that they make the Apostle say, Couetousnes is worshippingEph. 5. Col. 3. … foreign 577. of images: this none would do but fooles or mad mē. vnles it were of purpose against sacred images. See cha. 3. nu. 1. 2.
FVLK. 5. If the Greeke wordes doe signifie, as we translate, as hath bene oftē proued, who but a wrangling quarreller would find fault therewith, except it were to maintaine Idolatry, or worshipping of images, which before God and all wise men of the world, is al one. And where you say, none but fooles, or mad men would translate, Ep 5. Col 3 Couetousnes is worshipping of Images. I pray you in whether order wil you place Isydorus Clarius of a Monke of Casinas made bishop Fulginas: which in the 3. to the Collossians vponupon your vulgar Latine text, which according to the Greeke, calleth Idolatria, Simulachrorū seruitus, the seruice of images: in his notes vponupon the place writeth this. Praeter caet…ra peccata auaritia peculiare hoc nomen assecuta est, vt dicatur esse (horrendū nomen) cultus simulachrorū, nam pecunia quid aliud est quàm simulachrū quoddā vel argente…, vel aureū, quod homines auari plus amani & lō gè maiore cultu atq▪ honore prosequuntur, quàm ipsum Deū. Aboue other sinnes, couetousnes hath obtained this peculiar name, that it is called (which is an horrible name) the worshipping of images▪ for what other thing is mony, but a certaine image, either of siluer or gold? which couetous mē do louelove more▪ & prosecute with farre greater worship & honor, than they doe God him selfe. or if you make no count of Is…dorus Clarius, in what degre wil you account the deputies of the coūcell of Trent, whose seuere censure, this note hath escaped, of fooles or of mad men, or of enimies to sacred images? yea how will you excuse your owne vulgar Latine translation, which turneth Idololatria out of Greeke into simulachrorum seruitus, the seruice or worship of Images? I am not so vnacquainted with your shameles shifts, but I know right wel, that you wil say, this Latine word Simulachrū signifieth a false image, or an idoll that is worshipped as God. For nothīg els you wil knowlege to be an idol. But who shal better tel vsus what the Latine word Simulachrū doth signifie, than the father of eloquence in the Latin tong, euen Tully himself, who in his oration pro Archia poeta, vseth simulachrū, for the same that statua, & Imago, speaking of the cunning image makers of Greece, he sayth: S…atuae & imagines non animorum simulachra sunt, sed corporum. Standing images, and other images are not similitudes or images of the mindes, but of the bodies. And in his accusation of Verres: he nameth Effigies simulachrū que Mithridatis: The shape and image of Mithridates. In his second booke de inuentione, he sheweth that Zeuxis, that famous painter, did paint the image of Helena, vt excellentem muliebris formae pulchritudinem muta in sese imago cō tineret, Helenae se pingere velle simulachrum dixit. That a dumbe image might containe in it, the excellent beautie of a womans forme, he said he would paint the similitude or image of Helena. Also in his familiar epistles, Epist. 68. Illi artifices corporis simulachra ignotis nota faciebant. Those workemen did make the images of the bodies knowen to them that knew them not. And so commonly he vseth simulachrum iustitiae, virtutis, ciuitatis, for the image or similitude of iustice, of vertue, of a citie or common wealth &c. And so doe other good Latin writers as well as he, vse the worde Simulachrum: not onelyonly for an image, that is religiously worshipped, but euen generally for any image, and in the same signification that they vse the worde Imago. But peraduenture Ecclesiasticall writers vse the worde Simulachrum onelyonly for idols forbidden, and I perhaps shall be chidden of Martin for citing testimonies out of prophane authors, to knowe the vse of Ecclesiasticall termes. Let vsus see then what Christian writers saye to this matter, and howe they vse this worde Simulachrum. You your selues saye, we maye not translate that verse of Genesis, God made man after his idoll. But LactantiusDe vero Dei cultu. lib. 6. c…p 13. calleth men viuentia Dei simulachra, liuing images of God whiche wee ought to garnishe rather, than Simulachra insensibilia Deorum, The senselesse images of the Gods, whiche the Heathen garnished, yea he hath a whole chapter, intituled, de simulachris De orig. error. lib. 2. cap. 2.& vero Dei simulachro & cultu. Of Images and of the true Image and Worshippe of God. In whiche also he sheweth that Simulachrum is called of similitude. And therefore the heathenish Idols, hauing no resemblance of God, can not properly be called Simulachra. S. Ambrose an other writer of the Church, vponupon 1. Cor. 10. vponupon that text: Non quia simulachrum est aliquid &c. Not that the image is any thing, the Greeke is Idolum, simulachrum verè nihil est quia imago videtur rei mortuae. The image or idoll is in deede nothing, because it seemeth to be an image of a dead thing. Also vponupon the 45. Psalme. God was high in the Patriarches and Prophetes, which did not compare him Imaginibus terrenis & simulachris scrupeis, to images or similitudes of the earth and stone. Tertullian also, a Latine writer, in his booke De spectaculis, speaking of cunning workemanship of Imagery, shewed in those playes, and the auctors of them, sayeth: Scimus enim nihil esse nomina mortuorum, sicut nec ipsa simulachra eorum. We know that the names of those dead mē, are nothing, 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 vntounto 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 hauehave 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 hauehave 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 onelyonly 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, onelyonly 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 foreign, Aquila calleth foreign. S. Hieron. telleth you they signifie Figuras or Imagines, figuresQuest. Heb. in Gen. or images, which somtimes were abused to idolatrie▪ as those which Rachel stole, and those which are mē tioned 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 hauehave translated Idololatria, Col. 3. worshipping of Images, we hauehave 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 vsus 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 onelyonly 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 hauehave set in the margent foreign, and dare not translate according to your owne Latine, for then you should hauehave called couetousnesse euen as we doe, the worshipping or seruice of images. And yet you charge vsus 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 vsus 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 say, A pagan idolater, and a1. Cor. 5. foreign. Bib. an. 1562. Christian idolater, by one and the same Greeke woorde, in one and the same meaning: and they translate, A pagan idolater, and a Christian worshipper of images, by two distinct words and diuerse meanings: it must needes be done wilfully to the foresaid purpose. See chap. 3. num, 8. 9.
FVLKE. 6. We translate not only pagane Idolaters, but also Iewes Idolaters, nor Christians only worshippers of Images, but Paganes also: wherefore this is a foolish obseruation. And if we do any where explicate, who is an Idolater, by translating him a worshipper of images, both the word beareth it, and it is not contrarie to the sense of the Scriptures, in which we find the worshipping of images alwaies forbidden, but neuer commaunded or allowed.
MART. 7. If they translate one and the same Greekeforeign. word, Tradition, whensoeuer the Scripture speaketh of euill traditions: and neuer translate it so, whensoeuer it speaketh of good and Apostolicall traditions: their intention is euident against the authoritie of Traditions. See chap. 2 numb. 1. 2 3.
FVLKE. 7. This is aunswered sufficiently in confutation of the Preface Sect. 51. The English word Tradition sounding in the euill parte, and taken by the Papistes for matter vnwritten, yet as true, and as necessarie as that which is contained in the holie Scriptures: we hauehave vponupon iust cause auoided in such places, as the Greeke worde signifieth good and necessarie doctrine, deliuered by the Apostles, which is all contained in the Scriptures, and yet hauehave vsed such English wordes as sufficiently expresse the Greeke word vsed in the originall text. Doe not you your selues translate Tradere sometimes to betray, and sometimes to deliuer?
MART. 8. Yea if they translate, Tradition, taken inforeign. ill parte, where it is not in the Greeke: and translate it not so, where it is in the Greeke, taken in good parte: it is more euidenceCol. 2. …. 20. of the foresaid wicked intention. See chap. 2. numb. 5. 6.
FVLK. 8. Our intention can be no worse, than your vulgar Latine Interpreters was, who, where the Greeke hath foreign translateth it Traditions Act. 6. And the right vnderstanding of the worde foreign according to the Apostles meaning, wil yeeld traditions as well, as foreign in the place before mentioned.
MARTINE. 9. If they make this a good rule, to translate according to the vsuall signification, and not the originall deriuation of wordes, as Beza, and Maister*Pag. 209. Whitakers doe: and if they translate contrarie to this rule, what is it but wilfull corruption? So they doe in translating, Idolum, an Image, Presbyter, an Elder: and the like. See chap. 4. & chap. 6. numb. 6. 7. 8. &c. numb. 13. &c.
FVLKE. 9. Neither Beza, nor Maister Whitaker make it a perpetuall rule, to translate according to the vsuall signification, for sometimes a worde is not taken in the vsuall signification, as Foenerator vsed by your vulgar Latine Interpreter. Luke. 7. vsuallye signifieth an Vserer: yet doe you translate it a Creditor. Likewise Stabulum vsed Luke. 10. vsually signifieth a Stable, yet you translate it, an Inne. So Nauis which vsually signifieth a Shippe, you call it a Boate. Marke. 8. and Nauicula which vsuallye signifieth a Boate, you call a Shippe▪ Luke. 5. And yet I thinke you meant no wilfull corruption. No more surelye did they whiche translated Idolum an Image, and Presbyter an Elder, whiche you can not deny. But they followe the originall deriuation of the wordes, whereas some of yours, both goe from the vsuall signification, and also from the originall deriuation.
MARTINE. 10. If Presbyter, by Ecclesiasticall vse, bee appropriated to signifie a Priest, no lesse than, Episcopus, to signifie a Bishoppe, or Diaconus, a Deacon: and if they translate these two later accordingly, and the first neuer in all the Newe Testament: what can it be but wilfull corruption in fauour of this heresie, That*VVhitak. p. …99. there are no Priestes of the Newe Testament? See chap. 6. numb. 12.
FVLKE. 10. The worde Priest, by Popishe abuse, is commonly taken for a Sacrificer, the same that Sacerdos in Latine. But the Holie Ghost neuer calleth the Ministers of the worde and Sacramentes of the Newe Testament foreign, or Sacerdotes. Therefore the translatours to make a difference betwene the Ministers of the Olde Testament, and them of the Newe, calleth the one, according to the vsuall acception, Priestes, and the other according to the originall deriuation Elders. Which distinction seeing the vulgar Latine texte doth alwaies rightly obserue, it is in fauour of your hereticall Sacrificing Priesthoode, that you corruptly translate Sacerdos and Presbyter alwayes, as though they were all one, a Priest, as though the Holie Ghost had made that distinction in vayne, or that there were no difference betwene the Priesthoode of the Newe Testament, and the Olde. The name of Priest, according to the originall deriuation from Presbyter, wee doe not refuse: but according to the common acception for a Sacrificer, wee can not take it, when it is spoken of the Ministerie of the Newe Testament. And although many of the auncient Fathers, hauehave abusiuelye confounded the termes of Sacerdos, and Presbyter: yet that is no warrant for vsus to translate the Scripture, and to confounde that which we see manifestly the spirit of God hath distinguished. For this cause, we hauehave translated the Greeke word foreign an Elder, euen as your vulgar Latine translater doeth diuerse times, as Actes. 15. and 20. 1. Pet. 5. and else where calleth them Seniores, or Maiores natu. Which you commonly call, the Auncientes or Seniors, because you dare not speake Englishe, and say the Elders. Neither is Presbyter by Ecclesiasticall vse so approprietated to signifie a Priest, that you woulde alwayes translate it so in the Olde Testament, where your vulgar translatour vseth it for a name of Office, and Gouernment, and not for Priests at any time. Neither do we alwayes translate the Greeke worde Episcopus and Diaconus for a Bishoppe and a Deacon, but sometimes for an ouerseer, as Act. 20. and a minister generally oftentimes.
The word Baptisma by Ecclesiasticall vse signifieth the holy Sacrament of Baptisme, yet are you enforced Marke. 7. to translate Baptismata washings. Euen so doe we to obserue that distinction, which the Apostles and Euangelistes alwaies doe keepe, when we call Sacerdotes Priestes, for difference we call Presbyteros Elders. and not least the name of Priestes shoulde enforce the Popishe sacrifice of the Masse. For this worde Presbyter will neuer cōprehend a sacrificer, or a sacrificing Priesthoode.
MART. 11. If for Gods altar, they translate, Temple: & for Bels idololatrical table, they translate, altar: iudge whether it bee not of purpose against our altars, and in fauour of their communion table. See chap. 17. numb. 15. 16.
FVLK. 11. If there be any suche mistaking of one word for an other, I thinke it was the fault of the Printer rather than of the Translator, for the name of altar is more than a hundred times in the Bible: and vntounto the storie of Bell, we attribute so small credit, that we will take no testimonie from thence, to proue or disproue any thing.
MART. 12. If at the beginning of their heresie, whē sacred images were broken in peeces, altars digged downe, the Catholike Churches authoritie defaced, the king made supremeBib. in king Edvv. time printed againe 1562. head, then their translation was made accordingly, and if afterwarde when these errours were well established in the realme, and had taken roote in the peoples hartes, all was altered and changed in their later translations, and now they could not finde that in the Greeke, which was in the former translation: what was it at the firste but wilfull corruption to serue the time that then was? See chap. 3. 5. chap. 17. numb. 15. chap. 15. num. 22.
FVLK. 12. For images, altars, the Catholike Churches authoritie, the kings supremacie, nothing is altered in the later translations, that was falsely translated in the former, except perhaps the Printers fault be reformed. Neither can any thing be proued to maintaine the popish images, altars, churches authoritie, or Popes supremacie, out of any translation of the Scriptures, or out of the originall itselfe. Therefore our translations were not framed according to the time, but if any thing were not vttered so plainly or so aptly as it might, why should not one translation helpe an other.
MART. 13. If at the first reuolt, when none were noted for Heretikes and Schismatikes, but themselues, they did not once put the names of Schisme or Heresie in the Bible, but in steede thereof, diuision, and, secte, in so much that for an Heretike,Bib. 1562. Tit. 3. they sayd, an author of Sectes, what may we iudge of it but as of wilfull corruption? See chap. 4. numb. 3.
FVLK. 13. Yes, reasonable men may iudge, that they did it to shew vntounto the ignorant people, what the names of schismatike, and heretike doe signifie, rather than to make them beleue, that heresie, and schisme was not spoken against in the Scripture. That they translated heresie, secte, they did it by example of your vulgar Latine Interpreter, who in the 24. of the Actes, translateth the Greeke word foreign, sectae. In which chapiter likewise, as he also hath done, they hauehave translated the same word, heresie.
MART. 14. If they translate so absurdly at the firste, that them selues are driuen to change it for shame: it muste needes be at the first wilfull corruption. For example, when it was in the first, Temple, and in the later, Altar: in the first alwaies, Congregation, in the later alwaies, Church: in the first, To the King as chiefe head, in the later, To the King as hauing preeminence. So did Beza first translate, carcasse, and afterward, soule. Which alteration in all these places is so great, that it could not be negligence at the first or ignorance, but a plaine hereticall intention. See chap. 17. numb. 15. chap. 5. numb. 4. 5. chap. 15. numb. 22. chap. 7. numb. 2.
FVLK. 14. Nay, it may be an ouersight, or escape of negligence, or the Printers fault, as it is manifest in that quarrell you make of temple, for altar: for in Thomas Mathews translation, the first that was printed in English, with authoritie, there is altar in both places. 1. Cor. 9. & 10. For the terme Congregation changed into Church, it was not for shame of the former, which was true, but because the other terme of Church was nowe well vnderstood, to shewe that the word of Scripture, agreeth with the worde of our Creede: or perhaps to auoid your fōd quarrel, not now first picked to the terme Congregation. Wheras the former was: To the King or chiefe head, the later saying, the King as hauing preeminence, doth nothing derogate vntounto the former, and the former is contained vnderunder the later. For I hope you will graunt, that the King is chiefe head of his people, or if the word head displease you, (because you are so good a french man) tell vsus what chiefe doth signifie, but an head? Now this place of Peter, speaketh not particularly of the Kings authoritie ouer the Church, or in Church matters, therfore if it had bene translated Supreme head, we could hauehave gained no greater argument for the supremacie in question, than we may by the word preeminēce, or by the word extolling, which you vse. That Beza altered the word Cadauer into Animam: I hauehave shewed he did it to void offēce, & because the later is more proper to the Greeke, although the Hebrew worde which Dauid doth vse, may & doth signifie a dead body or carcase.