___________________________________| theseason.org
|_________________________
1611 King James Bible
The Translator to the Reader (YOU)
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 liftup 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 speakof,
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, butfor seeking to reduce
their Countrymen to god order and discipline; and that in
some Common wealths [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, asone
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 yetfor as worthy
as act as ever he did (even for bringing back the Ark
ofGod in solemnity) he was scorned and scoffed at by his
own wife [2 Sam6:16]. 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, sucha 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 hehad
charged them with some levies, and troubled them with
some carriages;Here upon 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 RomanEmperor [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 oroverseer [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 infeats 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 offthe 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, maleaudire, 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 bedone; 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
clearingof the word of God) the same setteth himself upon
a stage to be gloated upon by every evil eye, yea, he
casteth himself head long upon pikes, tobe 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 astatue
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
ofReligion, 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 (where of
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
8cap 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 am abit 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 fromthe 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 sameeffect, S. Cyril B. of Jerusalem in
his 4::Cataches., Saint Jeromeagainst 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 there ader.
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, where upon 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 ortwo, but as it
were a shower of heavenly bread sufficient for a
wholehost, be it never so great; and as it were a whole
cellar full of oilvessels; 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 there of 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 alwaysin 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 isdeep) [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
faint 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 andthe same
original in Hebrew was sufficient. [S. August. lib 12
contraFaust 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 theJew 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 greenage 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. Not withstanding, 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 where of 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 worthand 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. Christianc. 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, anotherwhile 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 inthe Language which
they themselves understood, Greek and Latin, (asthe 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 be hoof 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 Country men, in so much that most nations under
heaven did shortly after their conversion, hear
CHRISTspeaking unto them in their mother tongue, not by
the voice of their Minister only, but also by the written
word translated.
If any doubthereof, he may be satisfied by examples
enough, if enough will serve the turn. First S. Jerome
saith, Multarum gentium linguis Scripturaante 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 1ca 23] (that we speak of no more) men not to
be excepted against by them of Rome, do ingenuously
confess as much. So, S. Chrysostomthat 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 ofthe 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
translatedthe Scriptures into the Gothic tongue: [P.
Diacon. li. 12.] JohnBishop of Sevil by Vasseus, to have
turned them into Arabic, aboutthe year of our Lord 717;
[Vaseus in Chron. Hispan.]
Bede by Cister-tiensis, to have turned a great part of
them into Saxon: Efnard byTrithemius, 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 yearsafter Valdus his time, of which
translation there be many copiesyet extant, as witnesseth
Beroald us. Much about that time, evenin our King Richard
the second's days, John Trevisa translated them into
English, and many English Bibles in written hand are
yetto 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 Widmin stadius 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 ofthe 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 intheir 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. hisauthority) 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 communicatethe
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, ora 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 plain dealing Mer-chant that is
unwilling to have the weights, or the mete yard 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, orrather 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 rightway, 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. Jeromemay 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 [Timotheushis
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 there to, 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, thereis 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 doso, 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 maybe 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 here upon did his Majesty begin to be
think 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 a vow, 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 thingsare 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 werenone 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, not
withstanding 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 bythe 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;
[Plutarchin 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 prophecyof
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] not withstanding, 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 bytheir 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 (for
sooth) 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: Expersonis 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 inS. 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, onethat 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 sawcause? 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 anyway 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 bemade by S. Ambrose
(Officium Ambrosianum) was a great while in special use
and request; but Pope Hadrian calling a Council withthe
aid of Charles the Emperor, abolished it, yea, burnt it,
and commanded the Service book of Saint Gregory
universally to beused. [Durand. lib. 5. cap. 2.] Well,
Officium Gregorianum getsby 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
otherin 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 theThird 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
ofhis 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 counteda 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]: andit 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 theTenth
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, andbare 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 VioCaietan, 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 Henteniush is
from them both, and yet all of them allowed by authority?
Nay,doth not Sixtus Quintus confess, that certain
Catholics (he meanethcertain 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 firmin them, etc.? [Sixtus 5. praefat. fixa
Bibliis.] Nay, further,did not the same Sixtus ordain by
an inviolable decree, and thatwith the counsel and
consent of his Cardinals, that the Latin edition of the
old and new Testament, which the Council of Trentwould
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 orNay, 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 hisson
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 perusa land 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 peneab 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. SaintAugustine calleth them precedent, or
original tongues; [S. August. 3.de doctr. c. 3. etc.]
Saint Jerome, fountains. [S. Jerome. ad Suniamet Fretel.]
The same Saint Jerome affirmeth, [S. Jerome. ad
Lucinium,Dist. 9 ut veterum.] and Gratian hath not spared
to put it into hisDecree, 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 theGreek 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
where in 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 formerhelps, 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 consultthe 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
Someome
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 wehold 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 completeas 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 be seem 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 occult is,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. dedoctr. 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
Paulosecundo.] 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 toan 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 new fangledness
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 here unto, 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
heusing 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,
wehave on the one side avoided the scrupulosity of the
Puritans, who leave the old Ecclesiastical words, and be
take 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 itmay 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 livingwater which ye
digged not; do not cast earth into them with the
Philis-tines, neither prefer broken pits before them with
the wicked Jews. [Gen26:15. 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 [Heb12:16]. If light be
come into the world, love not darkness more thanlight; 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 afearful 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.
Interested
in more KJV Information? Check out:
King James Bible Defended
Which
Bible translation is best?
200
Omissions in the 24 Bible Versions Examined
Back to intro . Versions . Page One . Page Two . Page Three . Page Four
Other Links on this
topic:
Modern Bible Omissions
King James 1611
Bible Believers
Not all translations are saying
the same thing