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MARTIN, 20.

εἴδωλον.

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of the first commandment con

cerning false gods and graven idols.

the queen's chapel.

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Martin. Of this kind of falsification is that which is crept as a leprosy throughout all your bibles, translating sculptile and conflatile, graven image," "molten image," namely in the first commandment, where you know in the Greek it is "idol," and in the Hebrew such a word as signifieth only "a graven thing," not including this word 'image ;" and you know that God commanded to make the images of cherubins, and of oxen in the temple, and of the brasen serpent in the desert; and therefore your wisdoms might have considered, that he The meaning forbade not all graven images, but such as the gentiles made and worshipped as gods: and, therefore, non facies tibi sculptile, concurreth with those words that go before, "Thou shalt have none other gods but me." For so to have an image as to make it a God, is to make it more than an image; and therefore, when it is an idol, as were the idols of the gentiles, then it is forbid by this commandment. Otherwise, when the The cross in cross stood many years upon the table in the queen's chapel, was it against this commandment? or was it idolatry in the queen's majesty and her counsellors, that appointed it there, being the supreme head of your church? Or do the Lutherans, your pue-fellows, at this day commit idolatry against this commandment, that have in their churches the Images in the crucifix, and the holy images of the mother of God, and of St John the evangelist? Or if the whole story of the gospel concerning our Saviour Christ were drawn in pictures and images in your churches, as it is in many of ours, were it, trow you, against this commandment? Fie, for shame! that you should thus with intolerable impudence and deceit abuse and bewitch the ignorant people, against your own knowledge and conscience. For wot you not, that God many times expressly forbade the Jews both marriages and other conversation with the gentiles, lest they might fall to worship their idols, as Salomon did, and as the Psalm reporteth of them? This then is the meaning of the commandment, neither to make the idols of the gentiles, nor any other like unto them, and to that end, as did Jeroboam in Dan and Beth-el.

Lutheran

churches.

1 Kings ii. Psal. cv. 35.

FULKE,

20.

Fulke. This is a sore complaint, that we have falsified the scripture, as it were with a leprosy, in translating sculptile and conflatile, "a graven" and "a molten image," and

representation of the temple of Diana upon them, in the same way as others are called boves, puellæ, pulli, testudines, from having those respective figures upon them. Casaubon, however, says, that though this is a probable conjecture, it is not satisfactory, since no one of the ancients mentions them by the name. A medal of this description, exhibiting an octostyle temple, with the image of Diana in the centre, may be seen in Calmet's Dictionary, p. 342. edit. Taylor, 1833. Chrysostom's opinion is, that vaol were a sort of ambrey or ciborium. Ποιῶν, φησι, ναοὺς ἀργυροῦς Αρτέμιδος. καὶ πῶς ἔνι ναοὺς ἀργυρούς yevéσbai; lows as κißápia μikpá. Acts xix. 24. Hom. xlii. Edit. Savilii. IV. 845.]

namely in the first commandment, where there is no word of image or imagery; but indeed in the second commandment we translate the Hebrew word pesel "a graven image." You say it signifieth a graven thing, not including the word image. I answer, you are not able to bring a place in the bible, where it signifieth any other graven thing, but only an image and yet it is derived of a verb, that signifieth to grave, or hew; as the word pisilim, Jud. iii. taken for quarries of stone, doth declare. Beside this, the word next following, signifying a similitude or image, sufficiently sheweth that it is not taken generally for any graven work, but for such, wherein the likeness or similitude of God, or any creature, is meant to be resembled: and the same doth also the Greek word eidwλov testify. As for the cherubins, oxen, brasen serpent, or any thing which God commandeth, [it] is not forbidden by this precept; but that which man maketh of his own head, to honour as God, or to worship God by it. Wherefore, very absurdly, to cloke such abominable idolatry, you say that this commandment, Non facies sculptile, doth concur with those words, "Thou shalt have none other Gods but me." By which, not only two several commandments are confounded, but also a vain tautology committed: or else that added for interpretation, which is more obscure than the text interpreted. Touching the cross, that stood sometimes in the queen's chapel, whereof you speak your pleasure, as also of her majesty's counsellors, it is not by and by idolatry, whatsoever is against that commandment; neither is the having of any images in the church (which are had in no use of religion) contrary to this commandment. And although we will not accuse the Lutherans of idolatry, neither can we, because they worship no images; yet will we not excuse them for suffering of images to be in their churches, whereof may ensue danger of idolatry, but that in some part they go. against this commandment, deceived in their judgment, and of us not to be defended in their error. After you have railed a fit, with 'fie for shame!' and such like rhetoric, you seem to make the prohibition of images none other, but such as the prohibition of marriage and other conversation with the gentiles, which was only for fear of idolatry. But when you can shew the like absolute commandment, to forbid marriage and conversation with the heathen, as this is for images

MARTIN,
21.
Hebr.
Teraphim.
Matsebah.
Temunah.
Maschith.
Pesel.
Tselamim.
Tabnith.
Hamanim.
Sæmel.

in religion and worshipping of them, we may have some regard of your similitude: otherwise the meaning of this commandment is generally to forbid all images of God, and of his creatures, to honour God by them; for to honour them as Gods is a breach of the first commandment, as properly as of the second.

Martin. This being a thing so plain as nothing more in all the holy scriptures, yet your itching humour of deceit and falsehood for the most part doth translate still "images," "images," when the Latin, and Greek, and Hebrew, have divers other words, and very seldom that which answereth to " image." For when it is "image" in the Latin, or Greek, or Hebrew texts, your translation is not reprehended; for we also translate sometimes "images," when the text of the holy scripMassecah. ture requireth it. And we are not ignorant that there were images which the pagans adored for their gods; and we know that some idols are images, but not all images idols. But when the holy scriptures call them by so many names, rather than images, because they were not only images, but made idols; why do your translations, like cuckoo birds, sound continually "images," "images," more than "idols," or other words equivalent to idols, which are there meant?

Nesachim.

Gillulim.
Miphletseth.

Gr. εἴδωλα. ἀγάλματα. χειροποί

ητα.

γλυπτά.

μορφή.

εἰκών.

στῆλαι. στύλοι. χωνευτά. XDEUTά.

All image

Fulke. Indeed there is nothing more plain in all the holy scriptures, than that the worshipping of images of all and images, sorts is forbidden; but that our "itching humour of deceit translations. and falsehood," (as it pleaseth you to speak,) hath corrupted the FULKE, 21.

in

text, to establish any false opinion of the use of images, it is not yet proved. But now you set upon us with thirteen Hebrew words, and nine Greek words at once, which we for the most part do translate still "images," "images" and you say we "sound with cuckoo birds continually, 'images, images,' more than 'idols' or other words equivalent to idols." How many times the word image is sounded, I never had care to seek, and now I have no leisure to number; but I am sure idols and idolatry, in that translation in which least, are named above forty or fifty times. But to a conscience guilty of worshipping of images, contrary to the express commandment of God, the very name of images must needs sound unpleasantly. That we have no greater change of words to answer so many of the Hebrew tongue, it is of the riches of that tongue, and the poverty of our mother language, which hath but two words, image and idol, and them both borrowed of the Latin and Greek: as for other words equivalent, we

know not any, and we are loth to make any new words of that signification, except the multitude of Hebrew words of the same sense coming together do sometimes perhaps seem to require it. Therefore as the Greek hath fewer words to express this thing than the Hebrew, so hath the Latin fewer than the Greek, and the English fewest of all, as will appear if you would undertake to give us English words for the thirteen Hebrew words: except you would coin such ridiculous inkhorn terms, as you do in the New Testament, azymes, prepuce, neophyte, sandale, parasceve, and such like.

22.

22.

Martin. Two places only we will at this time ask you the reason MARTIN, of: first, why you translate the Hebrew and Greek that answereth to Matsebah. statua, “image,” so often as you do? Whereas this word in the said T. tongues is taken also in the better part; as when Jacob set up a stone Gen. xxviii. and erected it for a title, pouring oil upon it; and the prophet saith, "Our Lord's altar shall be in Egypt, and his title beside it." So that Isai. xix. 19. the word doth signify generally a sign erected of good or evil, and therefore might very well, if it pleased you, have some other English than "image." Unless you will say that Jacob also set up an image, and our Lord's image shall be in Egypt; which you will not say, though you might with more reason than in other places.

22.

Fulke. Seeing you ask, why we translate the Hebrew FULKE, word matsebah so often an image; it had been reason you should have told us how often we do so, or at least noted some place, where it cannot signify an image. We know the word, being derived of the verb jatsab that signifieth to stand, may be taken for something erected, that is no image, but a pillar, or (as your Latin text calleth it) a title, in both the places by you noted, Gen. xxviii., Esai. xix. and elsewhere, Gen. xxv., 2 Sam. xviii. But whensoever we translate it an image, the circumstance of the place so requireth, as 2 Kings x. where it is said, that Baal's images were taken out of his temple, broken and burnt. For they were images of Baal, that were worshipped in his temple, and not titles or pillars. Likewise, 2 Kings xvii. where it is said, that "the Israelites made unto themselves statuas, images, and groves under every high hill and under every thick tree:" as appeareth by Ezechiel vi. where they be called gillulim, idols, which had the similitude of men, as Baalim and such other.

MARTIN, 23.

Of the year 1570. Pesilim.

Martin. Secondly, we demand why your very last English bible hath (Esai. xxx. 22) for two Hebrew words, which are in Latin sculptilia and conflatilia, twice, "images," "images;" neither word being Massechoth. Hebrew for an "image," no more than if a man would ask, what is εἴδωλα. Latin for an "image"? and you would tell him sculptile; whereupon he seeing a fair painted image in a table, might happily say, Ecce egregium sculptile; which every boy in the grammar school would laugh at. Which therefore we tell you, because we perceive your translations endeavour, and as it were affectate, to make sculptile and "image" all one; which is most evidently false, and to your great confusion appeareth Abac. ii. 18', where for these words, Quid prodest sculptile, quia sculpsit illud fictor suus, conflatile et imaginem falsam? which is according to the Hebrew and Greek, your later English translation hath, "What profiteth the image? for the maker thereof hath made it an image, and a teacher of lies."

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γλυπτὸν OTI Yλv

Vav auTò χώνευμα. Of the year

1579.

FULKE, 23.

Fulke. If it had said, "the graven images of silver, and the molten or cast images of gold," I know not what advantage it had been to you, or loss to us. But neither word (you say) is Hebrew for an image. Alack! this is poor sophistry, when all the world of Hebricians know, they are Hebrew for nothing else, but for graven or cast images, and by the figure synecdoche are taken generally for images, of what making or matter soever they be. And the question is not, by what art images are made, but to what use and how they be used, that they may be condemned for unlawful. This I take to be the cause, why the interpreter neglected the difference of the Hebrew words, which sometimes is not observed, and in English unpossible always, and unprofitable to be kept. As for your own conceit, whereat you think boys might laugh, I leave it to yourself. For if we were asked, what is Latin for an image, we could answer somewhat else than sculptile. But if a boy should ask [what] pesilim or massecath in this place of Esay doth signify, we would not answer a graven thing, or a molten thing, lest he might shew us the mantel-tree of a chimney, and a brass pot hanging over the fire, and demand further whether Esay in this

[ Τί ὠφελεῖ γλυπτὸν, ὅτι ἔγλυψαν αὐτό; ἔπλασεν αὐτὸ χώνευμα, φαντασίαν ψευδῆ, ὅτι πέποιθεν ὁ πλάσας ἐπὶ τὸ πλάσμα αὐτοῦ, τοῦ Toinσaι eldwλa κwpá. Habakkuk ii. 18. "Quid prodest sculptile, quia sculpsit illud fictor suus, conflatile, et imaginem falsam? quia speravit in figmento fictor ejus ut faceret simulacra muta," Vulg. The English version is given from the Bishops' bible in loco.]

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