with
this page, i can show you that the writers of the Bible are writing the Word
by:
what "has been labored by others",
or "by experience".
and what they have "attained unto ourselves",
by a "voice heard from heaven".
then he "corrected the calendar",
by the course of the "Sun".
according to the "singular wisdom",
"given to him by God".
yet did so "by a supernatural voice",
"as true Religion requireth".
like "the Prophets",
"who teach us by divine inspiration".
and for a "for bodily god",
- bubble, o, fruit, or "her whatever"
that they may "save themselves by bring forth fruit every month".
with this "fellowship of the Saints",
and "participation of the heavenly nature".
and they proclaim,
"nature taught a natural man to confess" this.
they translated into "their [ mother ] tongue",
"and have learned to be [ true ] Philosophers".
"her sweet wine, her silver, her wine, her milk",
to prove "that they had the Oracles of God delivered unto us".
Preface to the King James Version 1611
(Not Copyrighted)
THE BEST THINGS HAVE BEEN CALUMNIATED
Zeal to promote the common
good, whether it be by devising anything ourselves, or revising that which hath
been labored by others, deserveth certainly much respect and esteem,
but yet findeth but cold entertainment in the world. It is welcomed with
suspicion instead of love, and with emulation instead of thanks: and if there be
any hole left for cavil to enter, (and cavil, if it do not find a hole, will
make one) it is sure to be misconstrued, and in danger to be condemned. This
will easily be granted by as many as know story, or
have any experience. For, was there ever any-projected, that savored any way of newness or renewing,
but the same endured many a storm of gainsaying, or opposition? A man would
think that Civility, wholesome Laws, learning and eloquence, Synods, and
Church-maintenance, (that we speak of no more things of this kind) should be as
safe as a Sanctuary, and out of shot, as they say, that no man would lift up the
heel, no, nor dog move his tongue against the motioners of them. For by the
first, we are distinguished from brute beasts lead with sensuality; By the
second, we are bridled and restrained from outrageous behavior, and from doing
of injuries, whether by fraud or by violence; By the third, we
are enabled to inform and reform others, by the light and feeling that we have
attained unto ourselves; Briefly, by the fourth being brought
together to a parley face to face, we sooner compose our differences than by
writings which are endless; And lastly, that the Church be sufficiently provided
for, is so agreeable to good reason and conscience, that those mothers are
holden to be less cruel, that kill their children as soon as they are born, than
those nursing fathers and mothers (wheresoever they be) that withdraw from them
who hang upon their breasts (and upon whose breasts again themselves do hang to
receive the Spiritual and sincere
milk of the word)
livelihood and support fit for their
estates. Thus it is apparent, that these things which we speak of,
are of most necessary use, and therefore, that none, either without absurdity
can speak against them, or without note of wickedness can spurn against them.
Yet for all that, the learned know
that certain worthy men [Anacharsis with others] have been brought to untimely
death for none other fault, but for seeking to reduce their Countrymen
to god order and
discipline; and that in some Commonwealths [e.g. Locri] it was made a capital
crime, once to motion the making of a new Law for the abrogating of an old,
though the same were most pernicious; And that certain [Cato the elder], which
would be counted pillars of the State,
and patterns of Virtue and
Prudence, could not be brought for a long time to give way to good Letters and
refined speech, but bare themselves as averse from them, as from rocks or boxes
of poison; And fourthly, that he was no babe, but a great clerk [Gregory the
Divine], that gave forth (and in writing to remain to posterity) in
passion peradventure, but yet he gave forth, that he had not seen any profit to
come by any Synod, or meeting of the Clergy, but rather the contrary; And
lastly, against Church-maintenance and allowance, in such sort, as the
Ambassadors and messengers of the great King of Kings should be furnished, it is
not unknown what a fiction or fable (so it is esteemed, and for no better by the
reporter himself [Nauclerus], though superstitious) was devised; Namely, that at
such a time as the professors and teachers of Christianity in the Church of
Rome, then a true Church, were liberally endowed, a
voice forsooth was heard from heaven, saying: Now is poison poured
down into the Church, etc. Thus not only as oft as we speak, as one saith, but
also as oft as we do anything of note or consequence, we subject ourselves to
everyone's censure, and happy is he that is least tossed upon tongues; for
utterly to escape the snatch of them it is impossible. If any man conceit, that
this is the lot and portion of the meaner sort only, and that Princes are
privileged by their high estate, he is deceived. "As the sword devoureth as
well one as the other," as it is in Samuel [ 2Sam 11:25 ], nay as the great
Commander charged his soldiers in a certain battle, to strike at no part of the
enemy, but at the face; And as the King of Syria commanded his chief Captains to
"fight neither with small nor great, save only against the King of
Israel:" [ 1 Kings 22:31 ] so it is too true, that Envy striketh most
spitefully at the fairest, and at the chiefest. David was a worthy Prince, and
no man to be compared to him for his first deeds, and yet for as worthy as act
as ever he did ( even for bringing back the Ark of God in solemnity ) he was
scorned and scoffed at by his own wife [ 2 Sam 6:16 ]. Solomon was greater than
David, though not in virtue, yet in power: and by his power and wisdom he built
a Temple to the Lord, such a one as was the glory of the land of Israel, and the
wonder of the whole world. But was that his magnificence liked of by all? We
doubt it. Otherwise, why do they lay it in his son's dish, and call unto him for
easing the burden, "Make", say they, "the grievous servitude of
thy father, and his sore yoke, lighter?" [ 1 Kings 12:4 ] Belike he had
charged them with some levies, and troubled them with some carriages; Hereupon
they raise up a tragedy, and wish in their heart the Temple had never been
built. So hard a thing it is to please all, even when we please God best, and do
seek to approve ourselves to every ones conscience.
If we will descend to later times, we shall find many the like examples of such
kind, or rather unkind acceptance. The first Roman Emperor [ C. Caesar. Plutarch
] did never do a more pleasing deed to the learned, nor more profitable to
posterity, for conserving the record of times in true supputation; than when
he corrected the Calendar, and ordered the year according
to the course of the Sun; and yet this was imputed to him for
novelty, and arrogance, and procured to him great obloguy. So the first
Christened Emperor [ Constantine ] (at the least- wise that openly professed the
faith himself, and allowed others to do the like) for strengthening the Empire
at his great charges, and pro- viding for the Church, as he did, got for his
labour the name Pupillus, as who would say, a wasteful Prince,
that had need of a Guardian or overseer [Aurel. Victor]. So the best Christened
Emperor [Theodosius], for the love that he bare unto peace, thereby to enrich
both himself and his subjects, and because he did not see war but find it, was
judged to be no man at arms [ Zosimus ], ( though indeed he excelled in feats of
chivalry, and showed so much when he was provoked ) and con- demned for giving
himself to his ease, and to his pleasure. To be short, the most learned Emperor
of former times [Justinian], (at the least, the greatest politician) what
thanks had he for cutting off the superfluities of the laws, and
digesting them into some order and method? This, that he had been blotted by
some to be an Epitomist, that is, one that extinguishes worthy whole volumes, to
bring his abridgments into request. This is the measure that hath
been rendered to excellent Princes
in former times, even, Cum bene facerent, male audire, For their good deeds to
be evil spoken of. Neither is there any likelihood, that envy and malignity
died, and were buried with the ancient. No, no, the reproof of Moses taketh hold
of most ages; "You are risen up in your fathers' stead, and increase of
sinful men." [ Num 32:14
] "What is that that hath been done? that which shall be done; and
there is no new thing under the Sun," saith the wiseman: [ Ecc 1:9 ] and S.
Stephen, "As your fathers did, so do you." [ Acts 7:51 ]
HIS MAJESTY'S CONSTANCY, NOTWITHSTANDING CULMINATION, FOR THE SURVEY
OF THE ENGLISH TRANSLATIONS
This, and more to this purpose, His Majesty that now reigneth (and
long, and long may he reign, and his offspring forever, "Himself and
children, and children's always) knew full well, according
to the singular wisdom given unto him by God, and the rare learning
and experience that he hath attained unto; namely that whosoever attempteth
anything for the public (especially if it pertain to Religion, and to the
opening and clearing of the word of God) the same setteth himself upon a stage
to be gloated upon by every evil eye, yea, he casteth himself headlong upon
pikes, to be gored by every sharp tongue. For he that medleth with men's
Religion in any part, medleth with their custom, nay, with their
freehold; and though they find no content in that which they have, yet they
cannot abide to hear of altering. Notwithstanding his
Royal heart was not daunted or discouraged for this that colour, but
stood resolute, "as a statue immovable, and an anvil not easy to be beaten
into plates," as one [Suidas] saith; he knew who had chosen him to be a
Soldier, or rather a Captain, and being assured that the course which he
intended made for the glory of God, and the building up of his
Church, he would not suffer it to be broken off for whatsoever speeches or
practices. It doth certainly belong
unto Kings, yea, it doth specially belong unto them, to have care of
Religion, yea, it doth specially belong unto them, to have care of Religion,
yea, to know it aright, yea, to profess it zealously, yea to promote it to the
uttermost of their power. This is their glory before all nations which mean
well, and this will bring unto them a far most excellent weight of glory in the
day of the Lord Jesus. For the Scripture saith not in vain, "Them that
honor me, I will honor," [ 1 Sam 2:30 ] neither was it a vain word that
Eusebius delivered long ago, that piety towards God was the weapon and the only
weapon, that both preserved Constantine's person, and avenged him of his enemies
[ Eusebius lib 10 cap 8].
THE PRAISE OF THE HOLY SCRIPTURES
But now what piety without truth? what truth (what saving truth) without the
word of God? What word of God (whereof we may be sure) without the Scripture?
The Scriptures we are commanded to search. [ John 5:39 and Isa 8:20 ] They
are commended that searched and studied them. [ acts 8:28-29, 17:11 ] They are
reproved that were unskilful in them, or slow to believe them. [ Matt 22:29,
Luke 24:25 ] They can make us wise unto salvation. [ 2 tim 3:15 ] If we be
ignorant, they will instruct us; if out of the way, they will bring us home; if
out of order, they will reform us; if in heaviness, comfort us; if dull, quicken
us; if cold, inflame us. Tolle, lege; Tolle, lege, Take up and read, take up and
read the Scriptures [S. August. confess. lib 8 cap 12], (for unto them was the
direction) it was said unto S.
Augustine by a supernatural voice. "Whatsoever is in the
Scriptures, believe me," saith the same S. Augustine, "is
high and divine; there is verily truth, and a doctrine most fit for
the refreshing of men's minds,
and truly so tempered, that everyone may draw from thence that which is
sufficient for him, if he come to draw with a devout and pious mind, as
true Religion requireth." [S. August. de utilit. credendi cap.
6] Thus S. Augustine. and S. Jerome: "Ama scripturas, et amabit te
sapientia etc." [S. Jerome. ad Demetriad] Love the Scriptures, and wisdom
will love thee. And S. Cyril against Julian; "Even boys that are bred up in
the Scriptures, become most religious, etc." [S. Cyril. 7 contra Iulianum]
But what mention we three or four uses of the Scripture, whereas whatsoever is
to be believed or practiced, or hoped for, is contained in them? or three or
four sen- tences of the Fathers, since whosoever is worthy the name of a Father,
from Christ's time downward, hath likewise written not only of the riches, but
also of the perfection of the Scripture? "I adore the fulness of the
Scripture," saith Tertullian against Hermogenes. [Tertul. advers. Hermo.]
And again, to Apelles an heretic of the like stamp, he saith; "I do not
admit that which thou bringest in (or concludest) of thine own (head or store,
de tuo) without Scripture." [Tertul. de carne Christi.] So Saint Justin
Martyr before him; "We must know by all means," saith he, "that
it is not lawful (or possible) to learn (anything) of God or of right piety, save
only out of the Prophets, who teach us by divine inspiration."
So Saint Basil after Tertullian, "It is a manifest falling way from the
Faith, and a fault of presumption, either to reject any of those things that are
written, or to bring in (upon the head of them) any of those things that are not
written. We omit to cite to the same effect, S. Cyril B. of Jerusalem in his
4::Cataches., Saint Jerome against Helvidius, Saint Augustine in his 3::book
against the letters of Petilian, and in very many other places of his works.
Also we forebear to descend to later Fathers, because we will not weary the
reader. The Scriptures then being acknowledged to be so full and so perfect, how
can we excuse ourselves of negligence, if we do not study them, of curiosity, if
we be not content with them? Men talk much of [an olive bow wrapped about with
wood, whereupon did hang figs, and bread, honey in a pot, and oil], how many
sweet and goodly things it had hanging on it; of the
Philosopher's stone, that it turned copper into gold; of Cornu-copia,
that it had all things necessary for food in it, of Panaces the herb, that it
was good for diseases, of Catholicon the drug, that it is instead of all purges;
of Vulcan's armor, that it was an armor of proof against all thrusts, and all
blows, etc. Well, that which they falsely or vainly attributed to these things for
bodily god, we may justly and with full measure ascribe unto the
Scripture, for spiritual.
It is not only an armor, but also a whole armory of weapons, both offensive and
defensive; whereby we may save
ourselves and put the enemy to flight. It is not an herb, but a tree,
or rather a whole paradise of trees of life, which
bring forth fruit every month, and the fruit thereof is for meat, and
the leaves for medicine. It is not a pot of Manna, or a cruse of oil, which were
for memory only, or for a meal's meat or two, but as it were a
shower of heavenly bread sufficient
for a whole host, be it never so great; and as it were a whole cellar
full of oil vessels; whereby all our
necessities may be provided for, and our debts discharged. In a word,
it is a Panary of wholesome food, against fenowed traditions; a Physician's shop
(Saint Basil called it) [S. Basil in Psal. primum.] of preservatives against
poisoned heresies; a Pandect of profitable laws, against rebellious spirits; a
treasury of most costly jewels, against beggarly rudiments; finally
a fountain of most pure water springing up unto everlasting life. And
what marvel? The original thereof being from heaven, not from earth; the author
being God, not man; the inditer, the holy spirit, not the wit of the Apostles or
Prophets; the Penmen such as were sanctified from the womb, and endued with a
principal portion of God's spirit; the matter, verity, piety, purity,
uprightness; the form, God's word, God's testimony, God's oracles, the word of
truth, the word of salvation, etc.; the effects, light of understanding,
stableness of persuasion, repentance from dead works, newness of life, holiness,
peace, joy in the holy Ghost; lastly, the end and reward of the study thereof, fellowship
with the Saints, participation of the heavenly nature, fruition of an
inheritance im- mortal, undefiled, and that never shall fade away:
Happy is the man that delighted in the Scripture, and thrice happy that
meditateth in it day and night.
TRANSLATION NECESSARY
But how shall men meditate in that, which they cannot understand? How
shall they understand that which is kept close in an unknown tongue? as it is
written, "Except I know the
power of the voice, I shall be to him that speaketh, a Barbarian, and
he that speaketh, shall be a Barbarian to me." [ 1 cor 14 ] The Apostle
excepteth no tongue; not Hebrew the ancientest, not Greek the most copious, not
Latin the finest. Nature taught a
natural man to confess, that all of us in those tongues which we do
not understand, are plainly deaf; we may turn the deaf ear unto them. The
Scythian counted the Athenian, whom he did not understand, barbarous; [Clem.
Alex. 1 Strom.] so the Roman did the Syrian, and the Jew (even S. Jerome himself
called the Hebrew tongue barbarous, belike because it was strange to so many)
[S. Jerome. Damaso.] so the Emperor of Constantinople [Michael, Theophili fil.]
calleth the Latin tongue, barbarous, though Pope Nicolas do storm at it:
[2::Tom. Concil. ex edit. Petri Crab] so the Jews long before Christ called all
other nations, Lognazim, which is little better than barbarous. Therefore as one
complaineth, that always in the Senate of Rome, there was one or other that
called for an inter- preter: [Cicero 5::de finibus.] so lest the Church be
driven to the like exigent, it is necessary to have translations in a readiness.
Transla- tion it is that openeth the window, to let in the light; that breaketh
the shell, that we may eat the kernel; that putteth aside the curtain, that we
may look into the most Holy place; that removeth the cover of the well, that we
may come by the water, even as Jacob rolled away the stone from the mouth of the
well, by which means the flocks of Laban were watered [ Gen 29:10 ] Indeed
without translation into the vulgar tongue, the unlearned are but like children
at Jacob's well (which is deep) [ John 4:11
] without a bucket or something to draw with; or as that person mentioned by
Isaiah, to whom when a sealed book was delivered, with this motion, "Read
this, I pray thee," he was fain to make this answer, "I cannot, for it
is sealed." [ Isa 29:11 ]
THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK
While God would be known only in Jacob, and have his Name great in
Israel, and in none other place, while the dew lay on Gideon's fleece only, and
all the earth besides was dry; then for one and the same people, which spake all
of them the language of Canaan, that is, Hebrew, one and the same original in
Hebrew was sufficient. [S. August. lib 12 contra Faust c32] But, when the
fulness of time drew near, that the
Sun of righteousness, the Son of God should come into the world, whom
God ordained to be a reconciliation through faith in his blood, not of the Jew
only, but also of the Greek, yea, of all them that were scattered abroad; then
lo, it pleased the Lord to stir up the spirit of a Greek Prince (Greek for
descent and language) even of Ptolemy Philadelph King of Egypt, to procure the
translating of the Book of God out of Hebrew into Greek. This is the translation
of the Seventy Interpreters, commonly so called, which prepared the way for our
Saviour among the Gentiles by written preaching, as Saint John Baptist did among
the Jews by vocal. For the Grecians being desirous of learning, were not wont to
suffer books of worth to lie moulding in Kings' libraries, but had many of their
servants, ready scribes, to copy them out, and so they were dispersed and made
common. Again, the Greek tongue was well known and made familiar to most
inhabitants in Asia, by reason of the conquest that there the Grecians had made,
as also by the Colonies, which thither they had sent. For the same causes also
it was well understood in many places of Europe, yea, and of Africa too.
Therefore the word of God being set forth in Greek, becometh hereby like a
candle set upon a candlestick, which giveth light to all that are in the house,
or like a proclamation sounded forth in the market place, which most men
presently take knowledge of; and therefore that language was fittest to contain
the Scriptures, both for the first Preachers of the Gospel to appeal unto for
witness, and for the learners also of those times to make search and trial by.
It is certain, that that Translation was not so sound and so perfect, but it
needed in many places correction; and who had been so sufficient for this work
as the Apostles or Apostolic men? Yet it seemed good to the holy Ghost and to
them, to take that which they found, (the same being for the greatest part true
and sufficient) rather than making a new, in that new world and green age of the
Church, to expose themselves to many exceptions and cavil- lations, as though
they made a Translations to serve their own turn, and therefore bearing a
witness to themselves, their witness not to be regarded. This may be supposed to
be some cause, why the Translation of the Seventy was allowed to pass for
current. Notwithstanding, though it was commended generally, yet it did not
fully content the learned, no not of the Jews. For not long after Christ, Aquila
fell in hand with a new Translation, and after him Theodotion, and after him
Symmachus; yea, there was a fifth and a sixth edition, the Authors whereof were
not known. [Epiphan. de mensur. et ponderibus.] These with the Seventy made up
the Hexapla and were worthily and to great purpose compiled together by Origen.
Howbeit the Edition of the Seventy went away with the credit, and therefore not
only was placed in the midst by Origen (for the worth and excellency thereof
above the rest, as Epiphanius gathered) but also was used by the Greek fathers
for the ground and foundation of their Commentaries. Yea, Epiphanius above named
doeth attribute so much unto it, that he holdeth the Authors thereof not only
for Interpreters, but also for Prophets in some respect [S. August. 2::de
dectrin. Christian c. 15]; and Justinian the Emperor enjoining the Jews his
subjects to use especially the Translation of the Seventy, rendreth this reason
thereof, because they were as it were
enlightened with prophetical grace. Yet for all that, as the
Egyptians are said of the Prophet to be men and not God, and their horses flesh
and not spirit [ Isa 31:3 ]; so it is evident, (and Saint Jerome affirmeth as
much) [S. Jerome. de optimo genere interpret.] that the Seventy were
Interpreters, they were not Prophets; they did many things well, as learned men;
but yet as men they stumbled and fell, one while through oversight, another
while through ignorance, yea, sometimes they may be noted to add to the
Original, and sometimes to take from it; which made the Apostles to leave them
many times, when they left the Hebrew, and to deliver the sense thereof
according to the truth of the word, as the
spirit gave them utterance. This may suffice touching the Greek
Translations of the Old Testament.
TRANSLATION OUT OF HEBREW AND GREEK INTO LATIN
There were also within a few hundred years after CHRIST, trans- lations
many into the Latin tongue: for this tongue also was very fit to convey the Law
and the Gospel by, because in those times very many Countries of the West, yea
of the South, East and North, spake or understood Latin, being made Provinces to
the Romans. But now the Latin Translations were too many to be all good, for
they were infinite (Latini Interprets nullo modo numerari possunt, saith S.
Augustine.) [S. Augustin. de doctr. Christ. lib 2 cap II]. Again they were not
out of the Hebrew fountain (we speak of the Latin Translations of the Old
Testament) but out of the Greek stream, therefore the Greek being not altogether
clear, the Latin derived from it must needs be muddy. This moved S. Jerome a
most learned father, and the best linguist without controversy, of his age, or
of any that went before him, to undertake the translating of the Old Testament,
out of the very fountain with that
evidence of great learning, judgment, industry, and faithfulness,
that he had forever bound the Church unto him, in a debt of special remembrance
and thankfulness.
THE TRANSLATING OF THE SCRIPTURE INTO THE VULGAR TONGUES
Now through the Church were thus furnished with Greek and Latin Trans- lations,
even before the faith of CHRIST was generally embraced in the Empire; (for the
learned know that even in S. Jerome's time, the Consul of Rome and his wife were
both Ethnics, and about the same time the greatest part of the Senate also) [S.
Jerome. Marcell.Zosim] yet for all that the godly-learned were not content to
have the Scriptures in the Language which they themselves understood, Greek and
Latin, (as the good Lepers were not content to fare well themselves, but
acquainted their neighbors with the
store that God had sent, that they also might provide for themselves)
[ 2 Kings 7:9 ] but also for the behoof and edifying of the unlearned which
hungered and thirsted after righteousness, and had souls to be saved as well as
they, they provided Translations into the vulgar for their Countrymen, insomuch
that most nations under heaven did shortly after their conversion, hear CHRIST
speaking unto them in their mother tongue, not by the voice of their Minister
only, but also by the written word translated. If any doubt hereof, he may be
satisfied by examples enough, if enough will serve the turn. First S. Jerome
saith, Multarum gentium linguis Scriptura ante translata, docet falsa esse quae
addita sunt, etc. i.e. "The Scripture being translated before in the
languages of many Nations, doth show that those things that were added (by
Lucian and Hesychius) are false." [S. Jerome. praef. in 4::Evangel.] So S.
Jerome in that place. The same Jerome elsewhere affirmeth that he, the time was,
had set forth the translation of the Seventy suae linguae hominibus, i.e., for
his countrymen of Dalmatia [S. Jerome. Sophronio.] Which words not only Erasmus
doth understand to purport, that S. Jerome translated the Scripture into the
Dalmatian tongue, but also Sixtus Senensis [Six. Sen. lib 4], and Alphonsus a`
Castro [Alphon. lb 1 ca 23] (that we speak of no more) men not to be excepted
against by them of Rome, do ingenuously confess as much. So, S. Chrysostom that
lived in S. Jerome's time, giveth evidence with him: "The doctrine of S.
John [saith he] did not in such sort [as the Philo- sophers' did] vanish away:
but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other
nations being barbarous people translated it into their
[mother] tongue, and have learned to be [true] Philosophers," he
meaneth Christians. [S. Chrysost. in Johan. cap.I. hom.I.] To this may be added
Theodoret, as next unto him, both for antiquity, and for learning. His words be
these, "Every Country that is under the Sun, is full of these words (of the
Apostles and Prophets) and the Hebrew tongue [he meaneth the Scrip- tures in the
Hebrew tongue] is turned not only into the Language of the Grecians, but also of
the Romans, and Egyptians, and Persians, and Indians, and Armenians, and
Scythians, and Sauromatians, and briefly into all the Languages that any Nation
useth. [Theodor. 5. Therapeut.] So he. In like manner, Ulfilas is reported by
Paulus Diaconus and Isidor (and before them by Sozomen) to have translated the
Scriptures into the Gothic tongue: [P. Diacon. li. 12.] John Bishop of Sevil by
Vasseus, to have turned them into Arabic, about the year of our Lord 717;
[Vaseus in Chron. Hispan.] Bede by Cister- tiensis, to have turned a great part
of them into Saxon: Efnard by Trithemius, to have abridged the French Psalter,
as Beded had done the Hebrew, about the year 800: King Alfred by the said
Cistertien- sis, to have turned the Psalter into Saxon: [Polydor. Virg. 5
histor.] Methodius by Aventinus (printed at Ingolstadt) to have turned the
Scriptures into Slavonian: [Aventin. lib. 4.] Valdo, Bishop of Frising by Beatus
Rhenanus, to have caused about that time, the Gospels to be translated into
Dutch rhythm, yet extant in the Library of Corbinian: [Circa annum 900. B.
Rhenan. rerum German. lib 2.] Valdus, by divers to have turned them himself into
French, about the year 1160: Charles the Fifth of that name, surnamed the Wise,
to have caused them to be turned into French, about 200 years after Valdus his
time, of which translation there be many copies yet extant, as witnesseth
Beroaldus. Much about that time, even in our King Richard the second's days,
John Trevisa translated them into English, and many English Bibles in written
hand are yet to be seen with divers, translated as it is very probable, in that
age. So the Syrian translation of the New Testament is in most learned men's
Libraries, of Widminstadius his setting forth, and the Psalter in Arabic is with
many, of Augustinus Nebiensis' set- ting forth. So Postel affirmeth, that in his
travel he saw the Gospels in the Ethiopian tongue; And Ambrose Thesius allegeth
the Pslater of the Indians, which he testifieth to have been set forth by Potken
in Syrian characters. So that, to have the Scriptures in the mother tongue is
not a quaint conceit lately taken up, either by the Lord Cromwell in England,
[Thuan.] or by the Lord Radevile in Polony, or by the Lord Ungnadius in the
Emperor's dominion, but hath been thought upon, and put in practice of old, even
from the first times of the conversion of any Nation; no doubt, because it was
esteemed most profitable, to cause faith to grow in men's hearts the sooner, and
to make them to be able to say with the words of the Psalms, "As we have
heard, so we have seen." [ Ps 48:8 ]
THE UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE SCRIPTURES SHOULD
BE DIVULGED IN THE MOTHER TONGUE, ETC.
Now the Church of Rome would seem at the length to bear a motherly
affection towards her children, and to allow them the Scriptures in their mother
tongue: but indeed it is a gift, not deserving to be called a gift, an
unprofitable gift: [Sophecles] they must first get a licence in writing before
they may use them, and to get that, they
must approve themselves to their Confessor, that is, to be such as
are, if not frozen in the dregs, yet soured with the leaven of their
superstition. Howbeit, it seemed too much to Clement the Eighth that there
should be any Licence granted to have them in the vulgar tongue, and therefore
he overruleth and frustrateth the grant of Pius the Fourth. [See the observation
(set forth by Clemen. his authority) upon the 4. rule of Pius the 4. his making
in the index, lib. prohib. pag. 15. ver. 5.] So much are they afraid of the
light of the Scripture, (Lucifugae Scripturarum, as Tertulian speaketh) that
they will not trust the people with it, no not as it is set forth by their own
sworn men, no not with the Licence of their own Bishops and Inquisitors. Yea, so
unwilling they are to communicate the Scriptures to the people's understanding
in any sort, that they are not ashamed to confess, that we forced them to
translate it into English against their wills. This seemeth to argue a bad
cause, or a bad conscience, or both. Sure we are, that it is not he that hath
good gold, that is afraid to bring it to the touchstone, but he that hath the
counterfeit; [Tertul. de resur. carnis.] neither is it the true man that
shunneth the light, but the malefactor, lest his deeds should be reproved [ John
3:20 ]: neither is it the plaindealing Mer- chant that is unwilling to have the
weights, or the meteyard brought in place, but he that useth deceit. But we will
let them alone for this fault, and return to translation.
THE SPEECHES AND REASONS, BOTH OF OUR BRETHREN, AND OF OUR
ADVERSARIES AGAINST THIS WORK
Many men's mouths have been open a good while (and yet are not stopped) with
speeches about the Translation so long in hand, or rather perusals of
Translations made before: and ask what may be the reason, what the necessity of
the employment: Hath the Church been deceived, say they, all this while? Hath her
sweet bread been mingled with leaven, her
silver with dross, her
wine with water, her milk with lime? (Lacte gypsum male miscetur,
saith S. Ireney,) [S. Iren. 3. lib. cap. 19.] We hoped that we had been in the
right way, that we had the Oracles of
God delivered unto us, and that though all the world had cause to be
offended and to complain, yet that we had none. Hath the nurse holden out the
breast, and nothing but wind in it? Hath the bread been delivered by the fathers
of the Church, and the same proved to be lapidosus, as Seneca speaketh? What is
it to handle the word of God deceitfully, if this be not? Thus certain brethren.
Also the adversaries of Judah and Jerusalem, like Sanballat in Nehemiah, mock,
as we hear, both the work and the workmen, saying; "What do these weak
Jews, etc. will they make the stones whole again out of the heaps of dust which
are burnt? although they build, yet if a fox go up, he shall even break down
their stony wall." [ neh 4:3 ] Was their Translation good before? Why do
they now mend it? Was it not good? Why then was it obtruded to the people? Yea,
why did the Catholics (meaning Popish Romanists) always go in jeopardy, for
refusing to go to hear it? Nay, if it must be translated into English, Catholics
are fittest to do it. They have learning, and they know when a thing is well,
they can manum de tabula. We will answer them both briefly: and the former,
being brethren, thus, with S. Jerome, "Damnamus veteres? Mineme, sed post
priorum studia in domo Domini quod possums laboramus." [S. Jerome. Apolog.
advers. Ruffin.] That is, "Do we condemn the ancient? In no case: but after
the endeavors of them that were before us, we take the best pains we can in the
house of God." As if he said, Being provoked by the example of the learned
men that lived before my time, I have thought it my duty, to assay whether my
talent in the knowledge of the tongues, may be profitable in any measure to
God's Church, lest I should seem to laboured in them in vain, and lest I should
be thought to glory in men, (al- though ancient,) above that which was in them.
Thus S. Jerome may be thought to speak.
A SATISFACTION TO OUR BRETHREN
And to the same effect say we, that we are so far off from con- demning
any of their labors that travailed before us in this kind, either in this land
or beyond sea, either in King Henry's time, or King Edward's (if there were any
translation, or correction of a translation in his time) or Queen Elizabeth's of
ever renowned memory, that we acknowledge them to have been raised up of God,
for the building and furnishing of his
Church, and that they deserve to be had of us and of posterity in everlasting
remembrance. The judg- ment of Aristotle is worthy and well known: "If
Timotheus had not been, we had not had much sweet music; but if Phrynis
[Timotheus his master] had not been, we had not had Timotheus." Therefore
blessed be they, and most honoured be their name, that break the ice, and giveth
onset upon that which helpeth forward to the saving of souls. Now what can be
more available thereto, than to deliver God's book unto God's people in a tongue
which they understand? Since of a
hidden treasure, and of a fountain that is sealed, there is no
profit, as Ptolemy Philadelph wrote to the Rabbins or masters of the Jews, as
witnesseth Epiphanius: [S. Epiphan. loco ante citato.] and as S. Augustine
saith; "A man had rather be with his dog than with a stranger (whose tongue
is strange unto him)." [S. Augustin. lib. 19. de civil. Dei. c. 7.] Yet for
all that, as nothing is begun and perfected at the same time, and the later
thoughts are thought to be the wiser: so, if we building upon their foundation
that went before us, and being holpen by their labours, do endeavor to make that
better which they left so good; no man, we are sure, hath cause to mislike us;
they, we persuade ourselves, if they were alive, would thank us. The vintage of
Abienzer, that strake the stroke: yet the gleaning of grapes of Ephraim was not
to be des- pised. See [ judges 8:2 ] Joash the king of Israel did not satisfy
himself, till he had smitten the ground three times; and yet he offended the
Prophet, for giving over then. [ 2 Kings 13:18-19 ] Aquila, of whom we spake
before, translated the Bible as carefully, and as skilfully as he could; and yet
he thought good to go over it again, and then it got the credit with the Jews,
to be called accurately done, as Saint Jerome witnesseth. [S. Jerome. in Ezech.
cap. 3.] How many books of profane learning have been gone over again and again,
by the same translators, by others? Of one and the same book of Aristotle's
Ethics, there are extant not so few as six or seven several translations. Now if
this cost may be bestowed upon the gourd, which affordeth us a little shade, and
which today flourisheth, but tomorrow is cut down; what may we bestow, nay what
ought we not to bestow upon the Vine,
the fruit whereof maketh glad the conscience of man, and the stem
whereof abideth forever? And this is the word of God, which we translate.
"What is the chaff to the wheat, saith the Lord?" [ Jer 23:28 ] Tanti
vitreum, quanti verum margaritum (saith Tertullian,) [Tertul. ad Martyr.] if a
toy of glass be of that reckoning with us, how
ought we to value the true pearl? [Jerome. ad Salvin.] Therefore let
no man's eye be evil, because his Majesty's is good; neither let any be grieved,
that we have a Prince that seeketh the increase of the spiritual wealth of
Israel (let Sanballats and Tobiahs do so, which therefore do bear their just
reproof) but let us rather bless God from the ground of our heart, for working
this religious care in him, to have the translations of the Bible maturely
considered of and examined. For by this means it cometh to pass, that whatsoever
is sound already (and all is sound for substance, in one or other of our
editions, and the worst of ours far better than their authentic vulgar) the same
will shine as gold more brightly, being rubbed and polished; also, if anything
be halting, or superfluous, or not so
agreeable to the original, the same may be corrected, and the truth set in place.
And what can the King command to be done, that will bring him more true honour
than this? and wherein could they that have been set a work, approve their duty
to the King, yea their obedience to God, and love to his
Saints more, than by yielding their service, and all that is within them, for
the furnishing of the work? But besides all this, they were the principal
motives of it, and therefore ought least to quarrel it: for the very Historical
truth is, that upon the im- portunate petitions of the Puritans, at his
Majesty's coming to this Crown, the Conference at Hampton Court having been
appointed for hearing their complaints: when by force of reason they were put
from other grounds, they had recourse at the last, to this shift, that they
could not with good conscience subscribe to the Communion book, since it
maintained the Bible as it was there translated, which was as they said, a most
corrupted translation. And although this was judged to be but a very poor and
empty shift; yet even hereupon did his Majesty begin to bethink himself of the
good that might ensue by a new translation, and presently after gave order for
this Translation which is now presented unto thee. Thus much to satisfy our
scrupulous Brethren.
AN ANSWER TO THE IMPUTATIONS OF OUR ADVERSARIES
Now to the latter we answer; that we do not deny, nay we affirm and
avow, that the very meanest translation of the Bible in English, set
forth by men of our profession, (for we have seen none of theirs of
the whole Bible as yet) containeth the word of God, nay, is the word of God. As
the King's speech, which he uttereth in Parliament, being translated into
French, Dutch, Italian, and Latin, is still the King's speech, though it be not
interpreted by every Translator with the like grace, nor peradventure so fitly
for phrase, nor so expressly for sense, everywhere. For it is confessed, that
things are to take their denomination of the greater part; and a
natural man could say, Verum ubi multa nitent in carmine, non ego
paucis offendor maculis, etc. [Horace.] A man may be counted a virtuous man,
though he have made many slips in his life, (else, there were none virtuous, for
in many things we offend all) [ James 3:2 ] also a comely man and lovely, though
he have some warts upon his hand, yea, not only freckles upon his face, but also
scars. No cause therefore why the word translated should be denied to be the
word, or forbidden to be current, notwithstanding that some imperfections and
blemishes may be noted in the setting forth of it. For whatever was perfect
under the Sun, where
Apostles or Apostolic men, that is, men endued with an extraordinary measure of
God's spirit, and privileged with the privilege of infallibility, had not their
hand? The Romanists therefore in refusing to hear, and daring to burn the Word
translated, did no less than despite the
spirit of grace, from whom originally it proceeded, and whose sense and meaning,
as well as man's weakness would enable, it did express. Judge by an example or
two. Plutarch writeth, that after that Rome had been burnt by the Gauls, they
fell soon to build it again: but doing it in haste, they did not cast the
streets, nor proportion the houses in such comely fashion, as had been most
slightly and convenient; [Plutarch in Camillo.] was Catiline therefore an honest
man, or a good patriot, that sought to bring it to a combustion? or Nero a good
Prince, that did indeed set it on fire? So, by the story of Ezra, and the
prophecy of Haggai it may be gathered, that the Temple built by Zerubbabel after
the return from Babylon, was by no means to be compared to the former built by
Solomon (for they that remembered the former, wept when they considered the
latter) [ ezra 3:12 ] notwithstanding, might this latter either have been
abhorred and forsaken by the Jews, or profaned by the Greeks? The like we
are to
think of Translations. The translation of the Seventy dissenteth from the
Original in many places, neither doth it come near it, for perspicuity, gravity,
majesty; yet which of the Apostles did condemn it? Condemn it? Nay, they used
it, (as it is apparent, and as Saint Jerome and most learned men do confess)
which they would not have done, nor by their example of using it, so grace and
commend it to the Church, if it had been unworthy of the appellation and name of
the word of God. And whereas they urge for their second defence of their
vilifying and abusing of the English Bibles, or some pieces thereof, which they
meet with, for that heretics (forsooth) were the Authors of the translations,
(heretics they call us by the same right that they call themselves Catholics,
both being wrong) we marvel what divinity taught them
so. We are sure Tertullian
was of another mind: Ex personis probamus fidem, an ex fide personas? [Tertul.
de praescript. contra haereses.] Do we try men's faith by their persons? we
should try their persons by their faith. Also S. Augustine was of another mind:
for he lighting upon certain rules made by Tychonius a Donatist, for the better
understanding of the word, was not ashamed to make use of them, yea, to insert
them into his own book, with giving commendation to them so far forth as they
were worthy to be commended, as is to be seen in S. Augustine's third book De
doctrina Christiana. [S. August. 3. de doct. Christ. cap. 30.] To be short,
Origen, and the whole Church of God for certain hundred years, were of another
mind: for they were so far from treading under foot, (much more from burning)
the Translation of Aquila a Proselyte, that is, one that had turned Jew;
of Symmachus, and Theodotion, both Ebionites, that is, most vile heretics, that
they joined together with the Hebrew Original, and the Translation of the
Seventy (as hath been before signified out of Epiphanius) and set them forth
openly to be considered of and perused by all. But we weary the unlearned, who
need not know so much, and trouble the learned, who know it already.
Yet before
we end, we must answer a third cavil and objection of theirs against us, for
altering and amending our Translations so oft; wherein truly they deal hardly,
and strangely with us. For to whomever was it imputed for a fault (by such as
were wise) to go over that which he had done, and to amend it where he saw
cause? Saint Augustine was not afraid to exhort S. Jerome to a Palinodia or
recantation; [S. Aug.
.] and doth even glory that he seeth his infirmities. [S. Aug.
.] If we be sons of the Truth, we must consider what it speaketh, and trample
upon our own credit, yea, and upon other men's too, if either be any way an
hindrance to it. This to the cause: then to the persons we say, that of all men
they ought to be most silent in this case. For what varieties have they, and
what alterations have they made, not only of their Service books, Portesses and
Breviaries, but also of their Latin Translation? The Service book supposed to be
made by S. Ambrose (Officium Ambrosianum) was a great while in special use and
request; but Pope Hadrian calling a Council with the aid of Charles the Emperor,
abolished it, yea, burnt it, and commanded the Service book of Saint Gregory
universally to be used. [Durand. lib. 5. cap. 2.] Well, Officium Gregorianum
gets by this means to be in credit, but doth it continue without change or
altering? No, the very Roman Service was of two fashions, the New fashion, and
the Old, (the one used in one Church, the other in another) as is to be seen in
Pamelius a Romanist, his Preface, before Micrologus. the same Pamelius reporteth
out Radulphus de Rivo, that about the year of our Lord, 1277, Pope Nicolas the
Third removed out of the Churches of Rome, the more ancient books (of Service)
and brought into use the Missals of the Friers Minorites, and commanded them to
be observed there; insomuch that about an hundred years after, when the above
name Radulphus happened to be at Rome, he found all the books to be new, (of the
new stamp). Neither were there this chopping and changing in the more ancient
times only, but also of late: Pius Quintus himself confesseth, that every
Bishopric almost had a peculiar kind of service, most unlike to that which
others had: which moved him to abolish all other Breviaries, though never so
ancient, and privileged and published by Bishops in their Dioceses, and to
establish and ratify that only which was of his own setting forth, in the year
1568. Now when the father of their Church, who gladly would heal the sore of the
daughter of his people softly and slightly, and make the best of it, findeth so
great fault with them for their odds and jarring; we hope the children have no
great cause to vaunt of their uniformity. But the difference that appeareth
between our Translations, and our often correcting of them, is the thing that we
are specially charged with; let us see therefore whether they themselves be
without fault this way, (if it be to be counted a fault, to correct) and whether
they be fit men to throw stones at us: O tandem maior parcas insane minori: they
that are less sound themselves, out not to object infirmities to others.
[Horat.] If we should tell them that Valla, Stapulensis, Erasmus, and Vives
found fault with their vulgar Translation, and consequently wished the same to
be mended, or a new one to be made, they would answer peradventure, that we
produced their enemies for witnesses against them; albeit, they were in no other
sort enemies, than as S. Paul was to the Galatians, for telling them the truth [
gal 4:16 ]: and it were to be wished, that they had dared to tell it them
plainlier and oftener. But what will they say to this, that Pope Leo the Tenth
allowed Erasmus' Translation of the New Testament, so much different from the
vulgar, by his Apostolic Letter and Bull; that the same Leo exhorted Pagnine to
translate the whole Bible, and bare whatsoever charges was necessary for the
work? [Sixtus Senens.] Surely, as the Apostle reasoneth to the Hebrews, that if
the former Law and Testament had been sufficient, there had been no need of the
latter: [ heb 7:11, 8:7 ] so we may say, that if the old vulgar had been at all
points allowable, to small purpose had labour and charges been undergone, about
framing of a new. If they say, it was one Pope's private opinion, and that he
consulted only himself; then we are able to go further with them, and to aver,
that more of their chief men of all sorts, even their own Trent champions Paiva
and Vega, and their own Inquisitors, Hieronymus ab Oleastro, and their own
Bishop Isidorus Clarius, and their own Cardinal Thomas a Vio Caietan, do either
make new Translations themselves, or follow new ones of other men's making, or
note the vulgar Interpreter for halting; none of them fear to dissent from him,
nor yet to except against him. And call they this an uniform tenor of text and
judgment about the text, so many of their Worthies disclaiming the now received
conceit? Nay, we will yet come nearer the quick: doth not their Paris edition
differ from the Lovaine, and Hentenius his from them both, and yet all of them
allowed by authority? Nay, doth not Sixtus Quintus confess, that certain
Catholics (he meaneth certain of his own side) were in such an humor of
translating the Scriptures into Latin, that Satan taking occasion by them,
though they thought of no such matter, did strive what he could, out of so
uncertain and manifold a variety of Translations, so to mingle all things, that
nothing might seem to be left certain and firm in them, etc.? [Sixtus 5.
praefat. fixa Bibliis.] Nay, further, did not the same Sixtus ordain by an
inviolable decree, and that with the counsel and consent of his Cardinals, that
the Latin edition of the old and new Testament, which the Council of Trent would
have to be authentic, is the same without controversy which he then set forth,
being diligently corrected and printed in the Printing-house of Vatican? Thus
Sixtus in his Preface before his Bible. And yet Clement the Eighth his immediate
successor, pub- lished another edition of the Bible, containing in it infinite
differences from that of Sixtus, (and many of them weighty and material) and yet
this must be authentic by all means. What is to have the faith of our glorious
Lord JESUS CHRIST with Yea or Nay, if this be not? Again, what is sweet harmony
and consent, if this be? Therefore, as Demaratus of Corinth advised a great
King, before he talked of the dissensions of the Grecians, to compose his
domestic broils (for at that time his Queen and his son and heir were at deadly
feud with him) so all the while that our adversaries do make so many and so
various editions themselves, and do jar so much about the worth and authority of
them, they can with no show of equity challenge us for changing and correcting.
THE PURPOSE OF THE TRANSLATORS, WITH THEIR NUMBER, FURNITURE, CARE,
ETC.
But it is high time to leave them, and to show in brief what we
proposed to ourselves, and what course we held in this our perusal and survey of
the Bible. Truly (good Christian Reader) we never thought from the beginning,
that we should need to make a new Trans- lation, nor yet to make of a bad one a
good one, (for then the im- putation of Sixtus had been true in some sort, that
our people had been fed with gall of Dragons instead of wine, with whey instead
of milk:) but to make a good one better, or out of many good ones, one principal
good one, not justly to be excepted against; that hath been our endeavor, that
our mark. To that purpose there were many chosen, that were greater in other
men's eyes than in their own, and that sought the truth rather than their own
praise. Again, they came or were thought to come to the work, not exercendi
causa (as one saith) but exercitati, that is, learned, not to learn: For the
chief over- seer and [NOTE: Greek letters omitted] under his Majesty, to whom
not only we, but also our whole Church was much bound, knew by his wisdom, which
thing also Nazianzen taught so long ago, that it is a preposterous order to
teach first and to learn after, yea that [NOTE: Greek letters omitted] to learn
and practice together, is neither commendable for the workman, nor safe for the
work. [Idem in Apologet.] Therefore such were thought upon, as could say
modestly with Saint Jerome, Et Hebreaeum Sermonem ex parte didicimus, et in
Latino pene ab ipsis incunabulis etc. detriti sumus. "Both we have learned
the Hebrew tongue in part, and in the Latin we have been exercised almost from
our very cradle." S. Jerome maketh no mention of the Greek tongue, wherein
yet he did excel, because he translated not the old Testament out of Greek, but
out of Hebrew. And in what sort did these assemble? In the trust of their own
knowledge, or of their sharpness of wit, or deepness of judgment, as it were in
an arm of flesh? At no hand. They trusted in him that hath the key of David,
opening and no man shutting; they prayed to the Lord the Father of our Lord, to
the effect that S. Augustine did; "O let thy Scriptures be my pure delight,
let me not be deceived in them, neither let me deceive by them." [S. Aug.
lib. II. Confess. cap. 2.] In this confidence, and with this devotion did they
assemble together; not too many, lest one should trouble another; and yet many,
lest many things haply might escape them. If you ask what they had before them,
truly it was the Hebrew text of the Old Testament, the Greek of the New. These
are the two golden pipes, or rather conduits, where-through the olive branches
empty themselves into the gold. Saint Augustine calleth them precedent, or
original tongues; [S. August. 3. de doctr. c. 3. etc.] Saint Jerome, fountains.
[S. Jerome. ad Suniam et Fretel.] The same Saint Jerome affirmeth, [S. Jerome.
ad Lucinium, Dist. 9 ut veterum.] and Gratian hath not spared to put it into his
Decree, That "as the credit of the old Books" (he meaneth of the Old
Testament) "is to be tried by the Hebrew Volumes, so of the New by the
Greek tongue," he meaneth by the original Greek. If truth be tried by these
tongues, then whence should a Translation be made, but out of them? These
tongues therefore, the Scriptures we say in those tongues, we set before us to
translate, being the tongues wherein God was pleased to speak to his Church by
the Prophets and Apostles. Neither did we run over the work with that posting
haste that the Septuagint did, if that be true which is reported of them, that
they finished it in 72 days; [Joseph. Antiq. lib. 12.] neither were we barred or
hindered from going over it again, having once done it, like S. Jerome, if that
be true which himself reporteth, that he could no sooner write anything, but
presently it was caught from him, and published, and he could not have leave to
mend it: [S. Jerome. ad Pammac. pro libr. advers. Iovinian.] neither, to be
short, were we the first that fell in hand with trans- lating the Scripture into
English, and consequently destitute of former helps, as it is written of Origen,
that he was the first in a manner, that put his hand to write Commentaries upon
the Scriptures, [Sophoc. in Elect.] and therefore no marvel, if he overshot
himself many times. None of these things: the work hath not been huddled up in
72 days, but hath cost the workmen, as light as it seemeth, the pains of twice
seven times seventy two days and more: matters of such weight and consequence
are to be speeded with maturity: for in a business of movement a man feareth not
the blame of convenient slackness. [S. Chrysost. in II. Thess. cap. 2.] Neither
did we think much to consult the Translators or Commentators, Chaldee, Hebrew,
Syrian, Greek or Latin, no nor the Spanish, French, Italian, or Dutch; neither
did we disdain to revise that which we had done, and to bring back to the anvil
that which we had hammered: but having and using as great helps as were needful,
and fearing no reproach for slowness, nor coveting praise for expedition, we
have at length, through the good hand of the Lord upon us, brought the work to
that pass that you see.
REASONS MOVING US TO SET DIVERSITY OF SENSES IN THE MARGIN, WHERE
THERE IS GREAT PROBABILITY FOR EACH
Some peradventure would have no variety of senses to be set in the margin, lest
the authority of the Scriptures for deciding of controver- sies by that show of
uncertainty, should somewhat be shaken. But we hold their judgment not to be
sound in this point. For though, "what- soever things are necessary are
manifest," as S. Chrysostom saith, [S. Chrysost. in II. Thess. cap. 2.] and
as S. Augustine, "In those things that are plainly set down in the
Scriptures, all such matters are found that concern Faith, Hope, and
Charity." [S. Aug. 2. de doctr. Christ. cap. 9.] Yet for all that it cannot
be dissembled, that partly to exercise and whet our wits, partly to wean the
curious from the loathing of them for their every-where plainness, partly also
to stir up our devotion to crave the assistance of God's spirit by prayer, and
lastly, that we might be forward to seek aid of our brethren by con- ference,
and never scorn those that be not in all respects so complete as they should be,
being to seek in many things ourselves, it hath pleased God in his divine
providence, here and there to scatter words and sentences of that difficulty and
doubtfulness, not in doctrinal points that concern salvation, (for in such it
hath been vouched that the Scriptures are plain) but in matters of less moment,
that fearful- ness would better beseem us than confidence, and if we will
resolve upon modesty with S. Augustine, (though not in this same case alto-
gether, yet upon the same ground) Melius est debitare de occultis, quam litigare
de incertis, [S. Aug li. S. de Genes. ad liter. cap. 5.] "it is better to
make doubt of those things which are secret, than to strive about those things
that are uncertain." There be many words in the Scriptures, which be never
found there but once, (having neither brother or neighbor, as the Hebrews speak)
so that we cannot be holpen by conference of places. Again, there be many rare
names of certain birds, beasts and precious stones, etc. concerning the Hebrews
themselves are so divided among themselves for judgment, that they may seem to
have defined this or that, rather because they would say something, than because
they were sure of that which they said, as S. Jerome somewhere saith of the
Septuagint. Now in such a case, doth not a margin do well to admonish the Reader
to seek further, and not to conclude or dogmatize upon this or that peremp-
torily? For as it is a fault of incredulity, to doubt of those things that are
evident: so to determine of such things as the Spirit of God hath left (even in
the judgment of the judicious) questionable, can be no less than presumption.
Therefore as S. Augustine saith, that variety of Translations is profitable for
the finding out of the sense of the Scriptures: [S. Aug. 2. de doctr. Christian.
cap. 14.] so diversity of signification and sense in the margin, where the text
is no so clear, must needs do good, yea, is necessary, as we are persuaded. We
know that Sixtus Quintus expressly forbiddeth, that any variety of readings of
their vulgar edition, should be put in the margin, [Sixtus 5. praef. Bibliae.]
(which though it be not altogether the same thing to that we have in hand, yet
it looketh that way) but we think he hath not all of his own side his favorers,
for this conceit. They that are wise, had rather have their judgments at liberty
in differ- ences of readings, than to be captivated to one, when it may be the
other. If they were sure that their high Priest had all laws shut up in his
breast, as Paul the Second bragged, [Plat. in Paulo secundo.] and that he were
as free from error by special privilege, as the Dictators of Rome were made by
law inviolable, it were an- other matter; then his word were an Oracle, his
opinion a decision. But the eyes of the world are now open, God be thanked, and
have been a great while, they find that he is subject to the same affec- tions
and infirmities that others be, that his skin is penetrable, and therefore so
much as he proveth, not as much as he claimeth, they grant and embrace.
REASONS INDUCING US NOT TO STAND CURIOUSLY UPON AN IDENTITY OF
PHRASING
Another things we think good to admonish thee of (gentle Reader) that we have
not tied ourselves to an uniformity of phrasing, or to an identity of words, as
some peradventure would wish that we had done, because they observe, that some
learned men somewhere, have been as exact as they could that way. Truly, that we
might not vary from the sense of that which we had translated before, if the
word signified that same in both places (for there be some words that be not the
same sense everywhere) we were especially careful, and made a conscience,
according to our duty. But, that we should express the same notion in the same
particular word; as for example, if we translate the Hebrew or Greek word once
by PURPOSE, never to call it INTENT; if one where JOURNEYING, never TRAVELING;
if one where THINK, never SUPPOSE; if one where PAIN, never ACHE; if one where
JOY, never GLADNESS, etc. Thus to mince the matter, we thought to savour more of
curiosity than wisdom, and that rather it would breed scorn in the Atheist, than
bring profit to the godly Reader. For is the kingdom of God to become words or
syllables? why should we be in bondage to them if we may be free, use one
precisely when we may use another no less fit, as commo- diously? A godly Father
in the Primitive time showed himself greatly moved, that one of newfangledness
called [NOTE: Greek omitted but was a dispute over the word for "a
bed"] [Niceph. Calist. lib.8. cap.42.] though the difference be little or
none; and another reporteth that he was much abused for turning
"Cucurbita" (to which reading the people had been used) into
"Hedera". [S. Jerome in 4. Ionae. See S. Aug: epist. 10.] Now if this
happens in better times, and upon so small occasions, we might justly fear hard
censure, if generally we should make verbal and unnecessary changings. We might
also be charged (by scoffers) with some unequal dealing towards a great number
of good English words. For as it is written of a certain great Philosopher, that
he should say , that those logs were happy that were made images to be
worshipped; for their fellows, as good as they, lay for blocks behind the fire:
so if we should say, as it were, unto certain words, Stand up higher, have a
place in the Bible always, and to others of like quality, Get ye hence, be
banished forever, we might be taxed peradventure with S. James his words,
namely, "To be partial in ourselves and judges of evil thoughts." Add
hereunto, that niceness in words was always counted the next step to trifling,
and so was to be curious about names too: also that we cannot follow a better
pattern for elocution than God himself; therefore he
using divers words, in his
holy writ, and indifferently for one thing in nature: [see Euseb. li. 12. ex
Platon.] we, if we will not be super- stitious, may use the same liberty in our
English versions out of Hebrew and Greek, for that copy or store that he hath
given us. Lastly, we have on the one side avoided the scrupulosity of the
Puritans, who leave the old Ecclesiastical words, and betake them to other, as
when they put WASHING for BAPTISM, and CONGREGATION instead of CHURCH: as also
on the other side we have shunned the obscurity of the Papists, in their AZIMES,
TUNIKE, RATIONAL, HOLOCAUSTS, PRAEPUCE, PASCHE, and a number of such like,
whereof their late Translation is full, and that of purpose to darken the sense,
that since they must needs translate the Bible, yet by the language thereof, it
may be kept from being understood. But we desire that the Scripture may speak
like itself, as in the language of Canaan, that it may be understood even of the
very vulgar.
Many other things we might give thee warning of (gentle Reader) if
we had not exceeded the measure of a Preface already. It remaineth, that we
commend thee to God, and to the Spirit of his
grace, which is able to build
further than we can ask or think. He removeth the scales from our eyes, the vail
from our hearts, opening our wits that we may understand his
word, enlarging our
hearts, yea correcting our affections, that we may love it to the end. Ye are
brought unto fountains of living water which ye digged not; do not cast earth
into them with the Philis- tines, neither prefer broken pits before them with
the wicked Jews. [ Gen 26:15 Jer 3:13 ] Others have laboured, and you may enter
into their labours; O receive not so great things in vain, O despise not so
great salvation! Be not like swine to tread under foot so precious things,
neither yet like dogs to tear and abuse holy things. Say not to our Saviour with
the Gergesites, Depart out of our coast [ Matt 8:34 ]; neither yet with Esau
sell your birthright for a mess of pottage [ heb 12:16 ] If light be come into
the world, love not darkness more than light; if food, if clothing be offered,
go not naked, starve not your- selves. Remember the advice of Nazianzene,
"It is a grievous thing" (or dangerous) "to neglect a great fair,
and to seek to make markets afterwards:" also the encouragement of S.
Chrysostom, "It is altogether impossible, that he that is sober" (and
watchful) "should at any time be neglected:" [ S. Chrysost. in epist.
ad Rom. cap. 14. oral. 26.] Lastly, the admonition and menacing of S. Augustine,
"They that despise God's will inviting them, shall feel God's will taking
vengeance of them." [S. August. ad artic. sibi falso object. Artic. 16.] It
is a fearful thing to fall into the hands of the living God; [ heb 10:31 ] but a
blessed thing it is, and will bring us to everlasting blessed- ness in the end,
when God speaketh unto us, to hearken; when he set- teth his word before us, to
read it; when he stretcheth out his hand and calleth, to answer, Here am I, here
we are to do thy will, O God. The
Lord work a care and conscience in us to know him and serve him, that we may be
acknowledged of him at the appearing of our Lord Jesus Christ, to whom with the
holy Ghost, be all praise and thanksgiving. Amen.