THE
TRANSLATORS TO THE READER
Preface
to the King James Version 1611
(Not
Copyrighted)
(underlining added for emphasis)
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 providing 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 condemned
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. Augustine by a supernatural voice.
"Whatsoever is in the Scriptures, believe me," saith the same S.
Augustine, "is high and divine; there is verily truth, and a doctrine most
fit for the refreshing of men's minds, and truly so tempered, that everyone may
draw from thence that which is sufficient for him, if he come to draw with a
devout and pious mind, as true Religion requireth." [S. August. de
utilitcredendicap. 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 immortal, undefiled, and that never shall fade away: Happy is
the man that delighted in the Scripture, and thrice happy that meditateth in it
day and night.
TRANSLATION
NECESSARY
But how shall men meditate in that, which
they cannot understand? How shall they understand that which is kept close in
an unknown tongue? as it is written, "Except I know the power of the
voice, I shall be to him that speaketh, a Barbarian, and he that speaketh,
shall be a Barbarian to me." [1 Cor 14] The Apostle excepteth no tongue;
not Hebrew the ancientest, not Greek the most copious, not Latin the finest.
Nature taught 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 interpreter: [Cicero 5::de finibus.] so lest the Church be driven
to the like exigent, it is necessary to have translations in a readiness.
Translation it is that openeth the window, to let in the light; that breaketh
the shell, that we may eat the kernel; that putteth aside the curtain, that we
may look into the most Holy place; that removeth the cover of the well, that we
may come by the water, even as Jacob rolled away the stone from the mouth of
the well, by which means the flocks of Laban were watered [Gen 29:10]. Indeed
without translation into the vulgar tongue, the unlearned are but like children
at Jacob's well (which is deep) [John 4:11] without a bucket or something to
draw with; or as that person mentioned by Isaiah, to whom when a sealed book
was delivered, with this motion, "Read this, I pray thee," he was
fain to make this answer, "I cannot, for it is sealed." [Isa 29:11]
THE
TRANSLATION OF THE OLD TESTAMENT
OUT
OF THE HEBREW INTO GREEK
While God would be known only in Jacob,
and have his Name great in Israel, and in none other place, while the dew lay
on Gideon's fleece only, and all the earth besides was dry; then for one and
the same people, which spake all of them the language of Canaan, that is,
Hebrew, one and the same original in Hebrew was sufficient. [S. August. lib 12
contra Faust c32] But, when the fulness of time drew near, that the Sun of
righteousness, the Son of God should come into the world, whom God ordained to
be a reconciliation through faith in his blood, not of the Jew only, but also
of the Greek, yea, of all them that were scattered abroad; then lo, it pleased
the Lord to stir up the spirit of a Greek Prince (Greek for descent and
language) even of Ptolemy Philadelph King of Egypt, to procure the translating
of the Book of God out of Hebrew into Greek. This is the translation of the
Seventy Interpreters, commonly so called, which prepared the way for our
Saviour among the Gentiles by written preaching, as Saint John Baptist did
among the Jews by vocal. For the Grecians being desirous of learning, were not
wont to suffer books of worth to lie moulding in Kings' libraries, but had many
of their servants, ready scribes, to copy them out, and so they were dispersed
and made common. Again, the Greek tongue was well known and made familiar to
most inhabitants in Asia, by reason of the conquest that there the Grecians had
made, as also by the Colonies, which thither they had sent. For the same causes
also it was well understood in many places of Europe, yea, and of Africa too.
Therefore the word of God being set forth in Greek, becometh hereby like a
candle set upon a candlestick, which giveth light to all that are in the house,
or like a proclamation sounded forth in the market place, which most men
presently take knowledge of; and therefore that language was fittest to contain
the Scriptures, both for the first Preachers of the Gospel to appeal unto for
witness, and for the learners also of those times to make search and trial by.
It is certain, that that Translation was not so sound and so perfect, but it
needed in many places correction; and who had been so sufficient for this work
as the Apostles or Apostolic men? Yet it seemed good to the holy Ghost and to
them, to take that which they found, (the same being for the greatest part true
and sufficient) rather than making a new, in that new world and green age of
the Church, to expose themselves to many exceptions and cavillations, 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, translations 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 Translations, even before the faith of CHRIST
was generally embraced in the Empire; (for the learned know that even in S.
Jerome's time, the Consul of Rome and his wife were both Ethnics, and about the
same time the greatest part of the Senate also) [S. Jerome. Marcell.Zosim] yet
for all that the godly-learned were not content to have the Scriptures in the
Language which they themselves understood, Greek and Latin, (as the good Lepers
were not content to fare well themselves, but acquainted their neighbors with
the store that God had sent, that they also might provide for themselves) [2
Kings 7:9] but also for the behoof and edifying of the unlearned which hungered
and thirsted after righteousness, and had souls to be saved as well as they,
they provided Translations into the vulgar for their Countrymen, insomuch that
most nations under heaven did shortly after their conversion, hear CHRIST
speaking unto them in their mother tongue, not by the voice of their Minister
only, but also by the written word translated. If any doubt hereof, he may be
satisfied by examples enough, if enough will serve the turn. First S. Jerome
saith, Multarum gentium linguis Scriptura ante translata, docet falsa esse quae
addita sunt, etc. i.e. "The Scripture being translated before in the
languages of many Nations, doth show that those things that were added (by
Lucian and Hesychius) are false." [S. Jerome. praef. in 4::Evangel.] So S.
Jerome in that place. The same Jerome elsewhere affirmeth that he, the time
was, had set forth the translation of the Seventy suae linguae hominibus, i.e.,
for his countrymen of Dalmatia [S. Jerome. Sophronio.] Which words not
only Erasmus doth understand to purport, that S. Jerome translated the
Scripture into the Dalmatian tongue, but also Sixtus Senensis [Six. Sen. lib
4], and Alphonsus a` Castro [Alphon. lb 1 ca 23] (that we speak of no more) men
not to be excepted against by them of Rome, do ingenuously confess as much.
So, S. Chrysostom that lived in S. Jerome's time, giveth evidence with him: "The
doctrine of S. John [saith he] did not in such sort [as the Philosophers' 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 Scriptures 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 Cistertiensis, 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
Cistertiensis, 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'
setting 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 Merchant that is unwilling
to have the weights, or the meteyard brought in place, but he that useth
deceit. But we will let them alone for this fault, and return to translation.
THE
SPEECHES AND REASONS, BOTH OF OUR BRETHREN,
AND
OF OUR ADVERSARIES AGAINST THIS WORK
Many men's mouths have been open a good
while (and yet are not stopped) with speeches about the Translation so long in
hand, or rather perusals of Translations made before: and ask what may be the
reason, what the necessity of the employment: Hath the Church been deceived,
say they, all this while? Hath her sweet bread been mingled with leaven, her
silver with dross, her wine with water, her milk with lime? (Lacte gypsum male
miscetur, saith S. Ireney,) [S. Iren. 3. lib. cap. 19.] We hoped that we had
been in the right way, that we had the Oracles of God delivered unto us, and
that though all the world had cause to be offended and to complain, yet that we
had none. Hath the nurse holden out the breast, and nothing but wind in it?
Hath the bread been delivered by the fathers of the Church, and the same proved
to be lapidosus, as Seneca speaketh? What is it to handle the word of God
deceitfully, if this be not? Thus certain brethren. Also the adversaries of
Judah and Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both the
work and the workmen, saying; "What do these weak Jews, etc. will they
make the stones whole again out of the heaps of dust which are burnt? although
they build, yet if a fox go up, he shall even break down their stony
wall." [Neh 4:3] Was their Translation good before? Why do they now mend
it? Was it not good? Why then was it obtruded to the people? Yea, why did the
Catholics (meaning Popish Romanists) always go in jeopardy, for refusing to go
to hear it? Nay, if it must be translated into English, Catholics are fittest
to do it. They have learning, and they know when a thing is well, they can
manum de tabula. We will answer them both briefly: and the former, being
brethren, thus, with S. Jerome, "Damnamus veteres? Mineme, sed post
priorum studia in domo Domini quod possums laboramus." [S. Jerome. Apolog.
advers. Ruffin.] That is, "Do we condemn the ancient? In no case: but
after the endeavors of them that were before us, we take the best pains we can
in the house of God." As if he said, Being provoked by the example of the
learned men that lived before my time, I have thought it my duty, to assay whether
my talent in the knowledge of the tongues, may be profitable in any measure to
God's Church, lest I should seem to laboured in them in vain, and lest I should
be thought to glory in men, (although 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 condemning 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 judgment 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 despised. 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,) [Tertulad 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 to, which therefore do bear their just reproof) but let us rather
bless God from the ground of our heart, for working this religious care in him,
to have the translations of the Bible maturely considered of and examined. For
by this means it cometh to pass, that whatsoever is sound already (and all is
sound for substance, in one or other of our editions, and the worst of ours far
better than their authentic vulgar) the same will shine as gold more
brightly, being rubbed and polished; also, if anything be halting, or
superfluous, or not so agreeable to the original, the same may be corrected,
and the truth set in place. And what can the King command to be done, that will
bring him more true honour than this? and wherein could they that have been set
a work, approve their duty to the King, yea their obedience to God, and love to
his Saints more, than by yielding their service, and all that is within them,
for the furnishing of the work? But besides all this, they were the principal
motives of it, and therefore ought least to quarrel it: for the very Historical
truth is, that upon the importunate petitions of the Puritans, at his Majesty's
coming to this Crown, the Conference at Hampton Court having been appointed for
hearing their complaints: when by force of reason they were put from other
grounds, they had recourse at the last, to this shift, that they could not with
good conscience subscribe to the Communion book, since it maintained the
Bible as it was there translated, which was as they said, a most corrupted
translation. And although this was judged to be but a very poor and empty
shift; yet even hereupon did his Majesty begin to bethink himself of the good
that might ensue by a new translation, and presently after gave order for this
Translation which is now presented unto thee. Thus much to satisfy our
scrupulous Brethren.
AN
ANSWER TO THE IMPUTATIONS OF OUR ADVERSARIES
Now to the latter we answer; that we
do not deny, nay we affirm and avow, that the very meanest translation of the
Bible in English, set forth by men of our profession, (for we have seen none of
theirs of the whole Bible as yet) containeth the word of God, nay, is the word
of God. As the King's speech,
which he uttereth in Parliament, being translated into French, Dutch, Italian,
and Latin, is still the King's speech, though it be not interpreted by every
Translator with the like grace, nor peradventure so fitly for phrase, nor so
expressly for sense, everywhere. For it is confessed, that things are to take
their denomination of the greater part; and a natural man could say, Verum ubi
multa nitent in carmine, non ego paucis offendor maculis, etc. [Horace.] A man
may be counted a virtuous man, though he have made many slips in his life,
(else, there were none virtuous, for in many things we offend all) [James 3:2]
also a comely man and lovely, though he have some warts upon his hand, yea, not
only freckles upon his face, but also scars. No cause therefore why the word
translated should be denied to be the word, or forbidden to be current,
notwithstanding that some imperfections and blemishes may be noted in the
setting forth of it. For whatever was perfect under the Sun, where Apostles or
Apostolic men, that is, men endued with an extraordinary measure of God's
spirit, and privileged with the privilege of infallibility, had not their hand?
The Romanists therefore in refusing to hear, and daring to burn the Word
translated, did no less than despite the spirit of grace, from whom originally
it proceeded, and whose sense and meaning, as well as man's weakness would
enable, it did express. Judge by an example of 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, published 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 Translation, nor
yet to make of a bad one a good one, (for then the imputation 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 overseer 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 translating 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 controversies by that show of uncertainty, should somewhat be
shaken. But we hold their judgment not to be sound in this point. For though,
"whatsoever 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 conference, 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 fearfulness would
better beseem us than confidence, and if we will resolve upon modesty with S.
Augustine, (though not in this same case altogether, 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 peremptorily? 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 differences 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 another 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 affections 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 commodiously? 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
superstitious, 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 Philistines, 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 yourselves. 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 blessedness in the end, when God speaketh unto us, to hearken; when
he setteth 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.