Fulke's support of the claims of the English language is not confined to general statements. Acquaintance with other languages has given him a definite conception of the properties of his own, even in matters of detail. He resents the importation of foreign idiom. "If you ask for the readiest and most proper English of these words, I must answer you, 'an image, a worshipper of images, and worshipping of images,' as we have sometimes translated. The other that you would have, 'idol, idolater, and idolatry,' be rather Greekish than English words; which though they be used by many Englishmen, yet are they not understood of all as the other be."[234] "You ... avoid the names of elders, calling them ancients, and the wise men sages, as though you had rather speak French than English, as we do; like as you translate _confide_, 'have a good heart,' after the French phrase, rather than you would say as we do, 'be of good comfort.'"[235] Though he admits that English as compared with older languages is defective in vocabulary, he insists that this cannot be remedied by unwarranted coinage of words. "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 both of them 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."[236] "When you say 'evangelized,' you do not translate, but feign a new word, which is not understood of mere English ears."[237] Fulke describes himself as never having been "of counsel with any that translated the scriptures into English,"[238] but his works were regarded with respect, and probably had considerable influence on the version of 1611.[239] Ironically enough, they did much to familiarize the revisers with the Rhemish version and its merits. On the other hand, Fulke's own views had a distinct value. Though on some points he is narrowly conservative, and though some of the words which he condemns have established themselves in the language nevertheless most of his ideas regarding linguistic usage are remarkably sound, and, like those of More, commend themselves to modern opinion.