home
***
CD-ROM
|
disk
|
FTP
|
other
***
search
/
Bible Heaven
/
Bible Heaven.iso
/
1611_kjv
/
preface.kjv
< prev
next >
Wrap
Text File
|
1994-02-11
|
69KB
|
1,026 lines
┌────────────────────────────────────────┐
│ │
│ THE TRANSLATORS TO THE READER │
│ Preface to the King James Version 1611 │
│ │
└────────────────────────────────────────┘
(Not Copyrighted)
THE BEST THINGS HAVE BEEN CULMINATED
──────────────────────────────────────
Zeal to promote the common good, whether it be by devising anything
ourselves, or revising that which hath been laboured 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 savoured 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
behaviour, 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 [2 Sam 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. Isa 8:20. They are commended that searched and studied
them. Acts 17:11 and 8:28,29. 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. Augus-
tine 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 an-
cientest, 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, com-
monly so called, which prepared the way for our Saviour among the Gen-
tiles 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 correc-
tion; 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 righteous-
ness, and had souls to be saved as well as they, they provided Trans-
lations 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, here 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? al-
though 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 con-
sidered 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 privi-
leged 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. Epist. 9.] and doth even glory
that he seeth his infirmities. [S. Aug. Epist. 8.] 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 and 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 2:13.] 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.