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Letter From:
"Translators To Reader"
Zeale to promote the common good, whether it be by deuising anything our
selues, or reuising that which hath bene laboured by others, deserueth certainly
much respect and esteeme, but yet findeth but cold intertainment in the world.
It
is welcommed with suspicion in stead of loue, and with emulation in stead of
thankes: and if there be any hole left for cauill to enter, (and cauill, if it
doe not
finde a hole, will make one) it is sure to bee misconstrued, and in danger to be
condemned. This will easily be granted by as many as know story, or haue any
experience. For, was there euer any thing proiected, that sauoured any way of
newnesse or renewing, but the same endured many a storme of gaine-saying, or
opposition? A man would thinke that Ciuilitie, holesome Lawes, learning and
eloquence, Synods, and Church-maintenance, (that we speake of no more things
of this kinde) should be as safe as a Sanctuary, and out of shot, as they say,
that
no man would lift vp the heele, no, nor dogge mooue his tongue against the
motioners of them. For by the first, we are distinguished from bruit-beasts led
with sensualitic: By the second, we are bridled and restrained from outragious
behauiour, and from d oing of iniuries, whether by fraud or by voilence: By the
third, we are enabled to informe and reforme others, by the light and feeling
that
we haue attained vnto our selues: Briefly, by the fourth being brought together
to
a parle face to face, we sooner compose our differences then by writings, which
are endlesse: And lastly, that the Church be sufficiently prouided for, is so
agreeable to good reason and conscience, that those mothers are holden to be
lesse cruell, that kill their children assoone as they are borne, then those
noursing
fathers and mothers (wheresoeuer they be) that withdraw from them who hang
vpon their breasts (and vpon whose breasts againe themselues doe hang to
receiue the Spirituall and sincere milke of the word) liuelyhood and support fit
for their estates. Thus it is apparent, that these things which we speake of,
are of
most necessary vse, and therefore, that none, either without absurditie can
speake
against them, or without note of wickednesse can spurne against them.
Yet for all that, the learned know that certaine worthy men haue bene brought
to vntimely death for none other fault, but for seeking to reduce their Countrey-
men to good order and discipline: and that in some Common-weales it was made
a capitall crime, once to motion the making of a new Law for the abrogating of
an old, though the same were most pernicious: And that certaine, which would be
counted pillars of the State, and paternes of Vertue and Prudence, could not be
brought for a long time to giue way to good Letters and refined speech, but bare
themselues as auerse from them, as from rocks or boxes of poison: And fourthly,
that hee was no babe, but a great clearke, that gaue foorth (and in writing to
remaine to posteritie) in passion peraduenture, but yet he gaue foorth, that hee
had not seene any profit to come by any Synode, or meeting of the Clergie, but
rather then contrary: And lastly, against Church-maintenance and allowance, in
such sort, as the Embassadors and messengers of the great King of Kings should
be furnished, it is not vnknowen what a fiction or fable (so it is esteemed, and
for
no better by the reporter himselfe, though superstitious) was deuised; Namely,
that at such time as the professours and teachers of Christianitie in the Church
of
Rome, then a true Church, were liberally endowed, a voyce forsooth was heard
from heauen, saying: Now is poison powred down into the Church, &c. Thus not
only as oft as we speake, as one saith, but also as oft as we do anything of
note or
consequence, we subiect our selues to euery ones censure, and happy is he that
is
least tossed vpon tongues; for vtterly to escape the snatch of them it is
impossible. If any man conceit, that this is the lot and portion of the meaner
sort
onely, and that Princes are priuiledged by their high estate, he is deceiued. As
the
sword deuoureth aswell one as the other, as it is in Samuel; nay as
the great
Commander charged his souldiers in a certaine battell, to strike at no part of
the
enemie, but at the face; And as the King of Syria commanded his chiefe
Captaines to fight neither with small not great, saue onely against the King
of
Israel: so it is too true, that Enuie striketh most spitefully at the
fairest, and at the
chiefest. Dauid was a worthy Prince, and no man to be compared to him for
his
first deedes, and yet for as worthy an acte as euer he did (euen for bringing
back
the Arke of God in solemnitie) he was scorned and scoffed at by his owne wife.
Solomon was greater than Dauid, though not in vertue, yet in
power: and by his
power and wisdome 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 of it. Otherwise, why doe they lay it in
his sonnes dish, and call vnto him for easing of the burden, Make, say
they, the
grieuous seruitude of thy father, and his sore yoke, lighter. Belike he had
charged
them with some leuies, and troubled them with some carraiges; Hereupon they
raise vp a tragedie, and wish in their heart the Temple had neuer bene built. So
hard a thing it is to please all, euen when we please God best, and doe seeke to
approue our selues to euery ones conscience.
If wee will descend to later times, wee shall finde many the like examples of
such kind, or rather vnkind acceptance. The first Romane Emperour did neuer
doe a more pleasing deed to the learned, nor more profitable to posteritie, for
conseruing the record of times in true supputation; then when he corrected the
Calender, and ordered the yeere according to the course of the Sunne: and yet
this was imputed to him for noueltie, and arrogancie, and procured to him great
obloquie. So the first Christened Emperour (at the leastwise that openly
professed
the faith himselfe, and allowed others to doe the like) for strengthening the
Empire at his great charges, and prouiding for the Church as he did, got for his
labour the name Pupillus, as who would say, a wastefull Prince, that had
neede of
a guardian, or ouerseer. So the besxt Christened Emperour, for the loue that he
bare vnto peace, thereby to enrich both himselfe and his subiects, and because
he
did not seeke warre but find it, was iudged to be no man at armes, (though in
deed he excelled in feates of chiualrie, and shewed so much when he was
prouoked) and condemned for giuing himselfe to his ease, and to his pleasure. To
be short, the most learned Emperour of former times, (at the least, the greatest
politician) what thanks had he for cutting off the superfluities of the lawes,
and
digesting them into some order and method? This, that he hath been blotted by
some to bee an Epitomist, that is, one that extinguished worthy whole volumes,
to bring his abridgements into request. This is the measure that hath been
rendred
to excellent Princes in former times, euen, Cum bene facerent, male audire,
For
their good deedes to be euill spoken of. Neither is there any likelihood, that
enuie
and malignitie died, and were buried with the ancient. No, no, the reproofe of
Moses taketh hold of most ages; You are risen up in your fathers
stead, an
increase of sinfull men. What is that that hath been done? That which shall be
done: and there is no new thing under the Sunne, saith the wiseman: and S.
Steuen, As your fathers did, so doe you. This, and more to this
purpose, His
Maiestie that now reigneth (and long, and long may he reigne, and his offspring
for euer, Himselfe and children, and childrens children alwayes) knew
full well,
according to the singular wisedome giuen vnto him by God, and the rare learning
and experience that he hath attained vnto; namely that whosoeuer attempteth any
thing for the publike (specially if it pertaine to Religion, and to the opening
and
clearing of the word of God) the same setteth himselfe vpon a stage to be
glouted
vpon by euery euil eye, yea, he casteth himselfe headlong vpon pikes, to be
gored
by euery sharpe tongue. For he that medleth with mens Religion in any part,
medleth with their custome, nay, with their freehold; and though they finde no
content in that which they haue, yet they cannot abide to heare of altering.
Notwithstanding his Royall heart was not daunted or discouraged for this or that
colour, but stood resolute, as a statue immoueable, and an anuile not easie
to be
beaten into plates, as one sayth; he knew who had chosen him to be a
Souldier,
or rather a Captaine, and being assured that the course which he intended made
much for the glory of God, & the building vp of his Church, he would not
suffer
it to be broken off for whatsoeuer speaches or practises. It doth certainely
belong
vnto Kings, yea, it doth specially belong vnto them, to haue care of Religion,
yea,
to know it aright, yea, to professe it zealously, yea to promote it to the
vttermost
of their power. This is their glory before all nations which meane well, and
this
will bring vnot them a farre most excellent weight of glory in the day of the
Lord
Iesus. For the Scripture saith not in vaine, Them that honor me, I will honor,
neither was it a vaine word that Eusebius deliuered long agoe, that
pietie towards
God was the weapon, and the onely weapon that both preserued Constantines
person, and auenged hint of his enemies.
But now what pietie without trueth? What trueth (what sauing trueth) without
the word of God? what word of God (whereof we may be sure) without the
Scripture? The Scriptures we are commanded to search. Ioh. 5:39. Esa. 8:20.
They are commended that searched & studied them. Act. 17:11. And 8:28, 29.
They are reproued that were vnskilful in them, or slow to beleeue them. Mat.
22:29. Luk. 24:25. They can make vs wise vnto saluation. 2. Tim.
3:15. If we be
ignorant, they will instruct vs; if out of the way, they will bring vs home; if
out of
order, they will reforme vs, if in heauines, comfort vs; if dull, quicken vs; if
colde, inflame vs. Tolle, lege; Tolle, lege, Take vp and read, take vp
and read the
Scriptures, (for vnto them was the direction) it was said vnto S. Augustine
by a
supernaturall voyce. Whatsoeuar is in the Scriptures, beleeue me, saith
the same
S. Augustine, is high and diuine; there is verily trueth, and a
doctrine most fit for
the refreshing and renewing of mens mindes, and truly so tempered, that euery
one may draw from thence that which is sufficient for him, if hee come to draw
with a deuout and pious minde, as true Religion requireth. Thus S. Augustine.
And S. Hieroine: Ana scripturas, & amabit te sapientia &c. Loue
the Scriptures,
and wisedome will loue thee. And S. Cyrill against Iulian; Euen
boyes that are
bred up in the Scriptures, become most religious, &c. But what mention
wee
three or foure vses of the Scripture, whereas whatsoeuer is to be beleeued or
practised, or hoped for, is contained in them? Or three foure sentences of the
Fathers, since whosoeuer is worthy the name of a Father, from Christs time
downeward, hath likewise written not onely of the riches, but also of the
perfection of the Scripture? I adore the fulnesse of the Scripture, saith
Tertullian
against Hermogenes. And againe, to Apelles an heretike of the like
stampe, he
saith; I doe not admit that which thou bringest in (or concludest) of
thine owne
(head or store, de tuo) without Scripture. So Saint Iustin Martyr
before him; Wee
must know by all meanes, saith hee, that it is not lawfull (or
possible) to Learne
(any thing) of God or of right pietie, saue onely out of the Prophets,
who teach vs
by diuine inspiration. So Saint Basill after Tertullian, It is a
manifest falling
away from the Faith, and a fault of presumption, either to reiect any of those
things that are written, or to bring in (vpon the head of them, dπεισάγειν)
any of
those things that are not written. Wee omit to cite to the same effect, S. Cyrill
B.
of Hierusalem in his 4. Cataches. Saint Hierome against Heluidius,
Saint
Augustine in his 3. Booke against the letters of Petilian, and in
very many other
places of his workes. Also we forbeare to descent to latter Fathers, because wee
will not wearie the reader. The Scriptures then being acknowledged to bee so
full
and so perfect, how can wee excuse our selues of negligence, if we doe not
studie
them, or curiositie, if we be not content with them? Men talke much of εkρεσίανη,
how many sweete and goodly things it had hanging on it; of the Philosophers
stone, that it turneth copper into gold; of Cornu-copia, that it
had all things
necessary for foode in it; of Panaces the herbe, that it was good for all
diseases;
of Catholicon the drugge, that it is in stead of all purges; of Vulcans
armour, that
is was an armour of proofe against all thrusts, and all blowes, &c. Well,
that
which they falsly or vainely attributed to these things for bodily good, wee may
iustly and with full measure ascribe vnto the Scripture, for spirituall. It is
not
onely an armour, but also a whole armorie of weapons, both offensiue, and
defensiue; whereby we may saue our selues and put the enemie to flight. It is
not
an herbe, but a tree, or rather a whole paradise of trees of life, which bring
foorth
fruit euery moneth, and the fruit thereof is for meate, and the leaues for
medicine.
It is not a pot of Manna, or a cruse of oyle, which were for memorie
only, or for a
meales meate or two, but as it were a showre of heauenly bread sufficient for a
whole host, be it neuer so great; and as it were a whole cellar full of oyle
vessels;
whereby all our necessities may be prouided for, and our debts discharged. In a
word, it is a Panary of holesome foode, against fenowed traditions; a Physions-
shop (Saint Basill calleth it) of preseruatiues against poisoned
heresies; a Pandect
of profitable lawes, against rebellious spirits; a treasurie of most costly
iewels,
against beggarly rudiments; Finally a fountaine of most pure water springing vp
vnto euerlasting life. And what maruaile: The originall thereof being from
heauen, not from earth; the authour being God, not man; the enditer, the holy
spirit, not the wit of the Apostles or Prophets; the Peu-men such as were
sanctified from the wombe, and endewed with a principall portion of Gods spirit;
the matter, veritie, pietie, puritie, vprightnesse; the forme, Gods word, Gods
testimonie, Gods oracles, the word of trueth, the word of saluation, &c. the
effects, light of vnderstanding, stablenesse of perswasion, repentance from dead
workes, newnesse of life, holinesse, peace, ioy in the holy Ghost; lastly, the
end
and reward of the studie thereof, fellowship with the Saints, participation of
the
heauenly nature, fruition of an inheritance immortall, vndefiled, and that neuer
shall fade away: Happie is the man that delighteth in the Scripture, and thrise
happie that meditateth in it day and night.
But how shall men meditate in that, which they cannot vnderstand: How shall
they vnderstand that which is kept close in an vnknowen tongue? As it is
written,
Except I know the power of the voyce, I shall be to him that speaketh, a
Barbarian, and he that speaketh, shalbe a Barbarian to me. The Apostle
excepteth no tongue; not Hebrewe the ancientest, not Greeke the most copious,
not Latine the finest. Nature taught a naturall man to confesse, that all of vs
in
those tongues which wee doe not vnderstand, are plainely deafe; wee may turne
the deafe eare vnto them. The Scythian counted the Athenian, whom
he did not
vnderstand, barbarous: so the Romane did the Syrian, and the Iew,
(euen S.
Hierome himselfe calleth the Hebrew tongue barbarous, belike because it
was
strange to so many) so the Emperour of Constantinople calleth the Latine
tongue,
barbarous, though Pope Nicolas do storme at it: so the Iewes long
before Christ,
called all other nations, Lognazim, which is little better than
barbarous. Therefore
as one complaineth, that alwayes in the Senate of Rome, there was one or
other
that called for an interpreter: so lest the Church be driuen to the like
exigent, it is
necessary to haue translations in a readinesse. 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 curtaine, that we may looke into the most Holy place;
that
remooueth the couer of the well, that wee may come by the water, euen as Iacob
rolled the stone from the mouth of the well, by which meanes the flockes of
Laban were watered. Indeede without translation into the vulgar tongue,
the
vnlearned are but like children at Iacobs well (which was deepe) without
a
bucket or some thing to draw with: or as that person mentioned by Esay,
to
whom when a sealed booke was deliuered, with this motion, Reade this, I pray
thee, hee was faine to make this answere, I cannot, for it is sealed.
While God would be knowen onely in Iacob, and haue his Name great in
Israel, and in none other place, while the dew lay on Gideons
fleece onely, and
all the earth besides was drie; then for one and the same people, which spake
all
of them the language of Canaan, that is, Hebrewe, one and the same
originall in
Hebrew was sufficient. But when the fulnesse of time drew neere, that the
Sunne
of righteousnesse, the Sonne of God should come into the world, whom God
ordeined to be a recouciliation through faith in his blood, not only of the Iew
onely, but also of the Greeke, yea, of all them that were scattered
abroad; then
loe, it pleased the Lord to stirre vp the spirit of a Greeke Prince (Greeke
for
descent and language) euen of Ptolome Philadelph King of Egypt,
to procure the
translating of the Booke of God out of Hebrew into Greeke. This is
the
translation of the Seuentie Interpreters, commonly so called, which
prepared the
way for our Sauiour among the Gentiles by written preaching, as Saint Iohn
Baptist did among the Iewes by vocall. For the Grecians being
desirous of
learning, were not wont to suffer bookes of worth to lye moulding in Kings
Libraries, but had many of their sesruants, ready scribes, to copie them out,
and
so they were dispersed and made common. Againe, the Greeke tongue was
wellknowen 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 vnderstood in many places of
Europe, yea, and of Affrike too. Therefore the word of God being
set foorth in
Greeke, becommeth hereby like a candle set vpon a candlesticke, which
giueth
light to all that are in the house, or like a proclamation sounded foorth in the
market place, which most men presently take knowledge of; and therefore that
language was fittest to containe the Scriptures, both for the first Preachers of
the
Gospel to appeale vnto for witnesse, and for the learners also of those times to
make search and triall by. It is certaine, that that Translation was not so
sound
and so perfect, but that it needed in many places correction; and who had bene
so
sufficient for this worke as the Apostles or Apostolike men? Yet it seemed god
to
the holy Ghost and to them, to take that which they found, (the same being for
the greatest part true and sufficient) rather then by making a new, in that new
world and greene age of the Church, to expose themselues to many exceptions
and cauillations, as thought they made a Translation to serue their owne turne,
and therefore beating witnesse to themselues, their witnesse not to be regarded.
This may be supposed to bee some cause, why the Translation of the Seuentie
was allowed to passe for currant. Notwithstanding, though it was commended
generally, yet it did not fully content the learned, no not of the Iewes.
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 fift and
sixt edition, the
Authours wherof were not knowen. These with the Seuentie made vp the
Hexapla, and were worthily and to great purpose compiled together by Origen.
Howbeit the Edition of the Seuentie went away with the credit, and
therefore not
onely was placed in the midst of Origen (for the worth and excellencie
thereof
aboue the rest, as Epiphanius gathereth) but also was vsed by the Greeke
fathers
for the ground and foundation of their Commentaries. Yea, Epiphanius
aboue
name doeth attribute so much vnto it, that he holdeth the Authours thereof not
onely for Interpreters, but also for Prophets in some respect: and Iustinian
the
Emperour enioyning the Iewes his subiects to vse specially the
Translation of the
Seuentie, rendreth this reason thereof, because they were as it were
enlightened
with propheticall grace. Yet for all that, as the Egyptians are said of
the Prophet
to bee men and not God, and their horses flesh and not spirit: so it is euident,
(and Saint Hierome affirmeth as much ) that the Seuentie 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 ouersight, another while through
ignorance, yea, sometimes they may be noted to adde to the Originall, and
sometimes to take from it; which made the Apostles to Ieaue them many times,
when they left the Hebrew, and to deliuer the sence thereof according to
the
trueth of the word, as the spirit gaue them vtterance. This may suffice touching
the Greeke Translations of the old Testament.
There were also within a few hundreth yeeres after CHRIST, translations many
into the Latine tongue: for this tongue also was very fit to coneuy the Law and
the Gospel by, because in those times very many Countreys of the West, yea of
the South, East and North, spake or vnderstood Latine, being made Prouinces to
the Romanes. But now the Latine Translations were too many to be all
good, for
they were infinite (Latin Interpretes nullo modo numerari possunt, saith
S.
Augustine.) Againe they were not out of the Hebrew fountaine (wee
speake of the
Latine Translations of the Old Testament) but out of the Greeke
streame,
therefore the Greeke being altogether cleare, the Latine deriued
from it must
needs be muddie. This moued S. Hierome a most learned father, and
the best
linguist without controuersie, of his age, or of any that went before him, to
vndertake the translating of the Old Testament, out of the very fountaines
themselues; which hee performed with that euidence of great learning,
judgement, I ndustrie and faithfulnes, that he hath for euer bound the Church
vnto him, in a debt of speciall remembrance and thankefulnesse.
Now though the Church were thus furnished with Greeke and Latine
Translations, euen before the faith of Christ was generally embraced in the
Empire: (for the learned know that euen in S. Hieroms time, the Consul of
Rome
and his wife were both Ethnicks, and about the same time the greatest part
of the
Senate also) yet for all that the godly-learned were not content to haue the
Scriptures in the Language which themselues vnderstood, Greeke and Latine,
(as
the good Lepers were not content to fare well themselues, but acquainted their
neighbours with the store that God had sent, that they also might prouide for
themselues) but also for the behoofe and edifying of the vnlearned which
hungred and thirsted after Righteousnesse, and had soules to be saued aswell as
they, they prouided translations into the vulgar for their Countreymen, insomuch
that most nations vnder heauen did shortly after their conuersion, heare CHRIST
speaking vnto them in their mother tongue, not by the voyce of their Minister
onely, but also by the written word translated. If any doubt hereof, he may be
satisfied by examples enough, if enough wil serue the turne. First S. Hierome
saith, Multarum gentiu linguis Scriptura anie translata, docet falsa esse qux
addita sunt, &c.i. The Scripture being translated before in the languages of
many
Nations, doth shew that those things that were added (by Lucian or Hesychius)
are false. So S. Hierome in that place. The same Hierome
elsewhere affirmeth
that he, the time was, had set forth the translation of the Seuenty, six
lingux
hominibus.i. for his countreymen of Dalmatia. Which words not only Erasmus
doth vnderstand to purport, that S. Hierome translated the Scripture into
the
Dalmatian tongue, but also Sixtus Senensis, and Alphonsus a
Castro (that we
speake of no more) men not to be excepted against by them of Rome, doe
ingenuously confesse as much. So, S. Chrysostome that liued in S.
Hieromes
time, guieth euidence with him: The doctrine of S. Iohn (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. To this may be added Theodorit,
as next
vnto him, both for antiquitie, and for learning. His words be these, Euery
Countrey that is vnder the Sunne, is full of these wordes (of the Apostles
and
Prophets) and the Hebrew tongue (he meaneth the Scriptures in the Hebrew
tongue) is turned not onely into the Language of the Grecians, but also of
the
Romanes, and Egyptians, and Persians, and Indians, and Armenians, and
Scythians, and Sauromatians, and briefly into all the Languages that any Nation
vseth. So he. In like maner, Vlpilas is reported by Paulus
Diaconus and Isidor
(and before them by Sozomen) to haue translated the Scriptures into the
Gothicke
tongue: Iohn Bishop of Siuil by Vasseus, to haue turned
them into Arabicke,
about the yeere of our Lord 717: Beda by Cistertiensis, to haue
turned a great
part of them into Saxon: Efnard by Trithemius, to haue
abridged the French
Psalter, as Beda had done the Hebrew, about the yeere 800: King Alured
by the
said Cistertiensis, to haue turned the Psalter into Saxon: Methodius
by Auentinus
(printed at Ingolstad) to haue turned the Scriptures into Sclauonian:
Valdo,
Bishop of Frising by Beatus Rhenanus, to haue caused about that time, the
Gospels to be translated into Dutch-rithme, yet extant in the Library of
Corbinian: Valdus, by diuers to haue turned them himselfe, or to
haue gotten
them turned into French, about they yeere 1160: Charles the 5. Of
that name,
surnamed The wise, to haue caused them to be turned into French,
about 200.
Yeeres after Valdus his time, of which translation there be many copies
yet
extant, as witnesseth Beroaldus. Much about that time, euen in our King Richard
the seconds dayes, Iohn Treuisa translated them into English, and
many English
Bibles in written hand are yet to be seene with diuers, translated as it is very
probably, in that age. So the Syrian translation of the New Testament is
in the
most learned mens Libraries, of Widminstadius his setting forth, and the
Psalter
in Arabicke is with many, of Augustinus Nebiensis setting
foorth. So Postel
affirmeth, that in his trauaile he saw the Gospels in the Ethiopian
tongue; And
Ambrose Thesius alleageth the Psalter of the Indians, which
he testifieth to haue
bene set forth by Potken in Syrian characters. So that, to haue
the Scriptures in
the mother-tongue is not a quaint conceit lately taken vp, either by the Lord
Cromwell in England, or by the Lord Radeuil in Polonie,
or by the Lord
Vngnadius in the Emperours dominion, but hath bene thought vpon, and put
in
practise of old, euen from the first times of the conuersion of any Nation; do
doubt, because it was esteemed most profitable, to cause faith to grow in mens
hearts the sooner, and to make them to be able to say with the words of the
Psalme, As we have heard, so we haue seene.
Now the Church of Rome would seeme at the length to beare motherly
affection towards her children, and to allow them the Scriptures in their mother
tongue: but indeed it is a gift, not deseruing to be called a gift, an
vnprofitable
gift: they must first get a Licence in writing before they may vse the, and to
get
that, they must approue themselues to their Confessor, that is, to be such as
are, if
not frozen in the dregs, yet sowred with Leauen of their superstition. Howbeit,
it
seemed too much to Clement the 8. That there should be any Licence
granted to
haue them in the vulgar tongue, and therefore he ouerruleth and frustrateth the
grant of Pius the fourth. So much are they afraid of the light of the
Scripture,
(Lucifugx Scripturarum, as Tertullian speaketh) that they
will not trust the people
with it, no not as it is set foorth by their owne sworne men, no not with the
Licence of their owne Bishops and Inquisitors. Yea, so vnwilling they are to
communicate the Scriptures to the peoples vnderstanding in any sort, that they
are not ashamed to confesse, that wee 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 touch-stone, but he that hath the counterfeit; neither is it the true man
that
shunneth the light, but the malefactour, lest his deedes should be reproued:
neither is it the plaine dealing Merchant that is vnwilling to haue the waights,
or
the meteyard brought in place, but he that vseth deceit. But we will let them
alone for this fault, and returne to translation.
Many mens mouths haue bene open a good while (and yet are not stopped)
with speeches about the Translations so long in hand, or rather perusals of
Translations made before: and aske what may be the reason, what the necessitie
of the employment: Hath the Church bene deceiued, say they, all this while? Hat
her sweet break bene mingled with leauen, her siluer with drosse, her wine with
water, her milke with lime? (Lacte gypsum male miscetur, saith S.
Ireney,) We
hoped that we had bene in the right way, that we had had the Oracles of God
deliuered vnto vs, and that though all the world had cause to be offended and to
complaine, yet that we had none. Hath the nurse holden out the breast, and
nothing but winde in it? Hath the bread bene deliuered by the fathers of the
Church, and the same proued to be lapidosus, as Seneca speaketh?
What is it to
handle the word of God deceitfully, if this be not? Thus certaine brethren. Also
the aduersaries of Iudah and Hierusalem, like Sanballat in Nehemiah,
mocke, as
we heare, both at the worke and workemen, saying; What doe these weake Iewes,
&c. will they make the stones whole againe out of the heapes of dust which
are
burnt? although they build, yet if a foxe goe up, he shall euen breake downe
their
stony wall. Was their Translation good before? Why doe they now mend it? Was
it not good? Why then was it obtruded to the people? Yea, why did the
Catholicks (meaning Popish Romanists) alwayes goe in ieopardie, for
refusing to
goe to heare it? Nay, if it must be translated into English, Catholicks are
fittest to
doe it. They haue learning, and they know when a thing is well, they can manum
de tabula. Wee will answere them both briefly: and the former, being
brethren,
thus, with S. Hierome, Damnamus veteres? Minime, sea post priorum
studia in
domo Domini quod possumus laboramus. That is, Doe we condemne the
ancient?
In no case: but after the endeuours of them that were before us, wee take the
best
paines we can in the house of God. As if hee said, Being prouoked by the
example of the learned that liued before my time, I haue thought it my duetie,
to
assay whether my talent in the knowledge of the tongues, may be profitable in
any measure to Gods Church, lest I should seeme to haue laboured in them in
vaine, and lest I should be thought to glory in men, (although ancient,) aboue
that
which was in them. Thus S. Hierome may be thought to speake.
And to the same effect say wee, that we are so farre off from condemning any
of their labours that traueiled before vs in this kinde, either in this land or
beyond
sea, either in King Henries time, or Kind Edwards (if there were
any translation,
or correction of a translation in his time) or Queene Elizabeths of
euer-renoumed
memorie, that we acknowledge them to haue beene raised vp of God, for the
building and furnishing of his Church, and that they deserue to be had of vs and
of posteritie in euerlasting remembrance. The Iudgement of Aristotle is
worthy
and well knowen: If Timotheus had not bene, we had not had much sweet
musicke; but if Phrynis (Timotheus his master) had not beene, wee had not
had
Timotheus. Therefore blessed be they, and most honoured be their name, that
breake the yee, and glueth onset vpon that which helpeth forward to the sauing
of
soules. Now what can bee more auaileable thereto, then deliuer Gods booke vnto
Gods people in a tongue which they vnderstand? Since of an hidden treasure, and
of a fountaine that is sealed, there is no profit, as Ptolomee Philadelph
wrote to
the Rabbins or masters of the Iewes, as witnesseth Epiphanius: and as S.
Augustine saith; A man had rather be with his dog then with a stranger
(whose
tongue is strange vnto him.) Yet for all that, as nothing is begun and perfited
at
the same time, and the later thoughts are thought to be the wiser: so, if we
building vpon their foundation that went before vs, andbeing holpen by their
labours, doe endeuour to make that better which they left so good; no man, we
are sure, hath cause to mislike vs; they, we perswade our selues, if they were
aliue, would thanke vs. The vintage of Abiezer, that strake the stroake:
yet the
gleaning of grapes of Ephraim was not to be despised. See Iudges
8. verse 2.
Ioash the king of Israel did not satisfie himselfe, till he had
smitten the ground
three times; and yet hee offended the Prophet, for giuing ouer then. Aquila,
of
whom wee spake before, translated the Bible as carefully, and as skilfully as he
could; and yet he thought good to goe ouer it againe, and then it got the credit
with the Iewes, to be called κατα
Pκρίβειαν, that is, accuratly done, as Saint
Hierome witnesseth. How many bookes of profane learning haue bene gone
ouer
againe and againe, by the same translators, by others? Of one and the same booke
of Aristotles Ethikes, there are extant not so few as sixe or seuen
seuerall
translations. Now if this cost may bee bestowed vpon the goord, which affordeth
vs a little shade, and which to day flourisheth, but to morrow is cut downe;
what
may we bestow, nay what ought we not to bestow vpon the Vine, the fruite
whereof maketh glad the conscience of man, and the stemme whereof abideth for
euer? And this is the word of God, which we translate. What is the chaffe to
the
wheat, saith the Lord? Tanti vitreum, quantiverum margaritum (saith Tertullian,)
if a toy of glasse be of that rekoning with vs, how ought wee to value the true
pearle? Therefore let no mans eye be euill, because his Maiesties is good;
neither
let any be grieued, that wee haue a Prince that seeketh the increase of the
spirituall wealth of Israel (let Sanballats and Tobiahs doe so,
which therefore doe
beare their iust reproofe) but let vs rather blesse God from the ground of our
heart, for working this religious care in him, to haue the translations of the
bible
maturely considered of and examined. For by this meanes it cometh to passe, that
whatsoeuer is sound alreadie (and all is sound for substance, in one or other of
our editions, and the worst of ours farre better then their autentike vulgar)
the
same will shine as gold more brightly, being rubbed and polished; also, if any
thing be halting, or superfluous, or not so agreeable to the originall, the same
may bee corrected, and the trueth set in place. And what can the King command
to bee done, that will bring him more true honour then this? And wherein could
they that haue beene set a worke, approue their duetie to the King, yea their
obedience to God, and loue to his Saints more, then by yeelding their seruice,
and
all that is within them, for the furnishing of the worke? But besides all this,
they
were the principall motiues of it, and therefore ought least to quarrell it: for
the
very Historicall trueth is, that vpon the importunate petitions of the Puritanes,
at
his maiesties comming to this Crowne, the Conference at Hampton Court hauing
bene appointed for hearing their complaints: when by force of reason they were
put from all other grounds, they had recourse at the last, to this shift, that
they
could not with good conscience subscribe to the Communion booke, since it
maintained the bible as it was there translated, which was as they said, a most
corrupted translation. And although this was iudged to be but a very poore and
emptie shift; yet euen hereupon did his Maiestie beginne to bethinke himselfe of
the good that might ensue by a new translation, and presently after gaue order
for
this Translation which is now presented vnto thee. Thus much to satisfie our
scrupulous Brethren.
Now to the later we answere; that wee doe not deny, nay wee affirme and
auow, that the very meanest translation of the Bible in English, set foorth by
men
of our profession (for wee haue seene none of theirs of the whole Bible as yet)
containeth the word of God, nay, is the word of God. As the Kings Speech which
hee vttered in Parliament, being translated into French, Dutch, Italian
and Latine,
is still the Kings Speech, though it be not interpreted by euery Translator with
the
like grace, nor peraduenture so fitly for phrase, nor so expresly for sence,
euery
where. For it is confessed, that things are to take their denomination of the
greater part; and a naturall man could say, Verum vbi multa nitent in
carmine,
non ego paucis offendor maculis, &c. A man may be counted a vertuous
man,
though hee haue made many slips in his life, (els, there were none vertuous, for
in many things we offend all) also a comely man and louely, though hee
haue
some warts vpon his hand, yea, not onely freakles vpon his face, but also
skarres.
No cause therefore why the word translated should bee denied to be the word, or
forbidden to be currant, notwithstanding that some imperfections and blemishes
may be noted in the setting foorth of it. For what euer was perfect vnder the
Sunne, where Apostles or Apostolike men, that is, men idued with an
extraordinary measure of Gods spirit, and priuiledged with the priuiledge of
infallibilitie, had not their hand? The Romanistes therefore in refusing to
heare,
and daring to burne the Word translated, did no lesse then despite the spirit of
grace, from whom originally it proceeded, and whose sense and meaning, as well
as mans weakenesse would enable, it did expresse. Iudge by an example or two.
Piutarch writeth, that after that Rome had beene burnt by the Galles,
they fell
soone to builde it againe: but doing it in haste, they did not cast the streets,
nor
proportion the houses in such comely fashion, as had bene most sightly and
conuenient; 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 Ezrah, and the prophesie of Haggai it may be
gathered, that
the Temple built by Zerubbabel after the returne from Babylon, was
by no
meanes to bee compared to the former built by Solomon (for they that
remembred
the former, wept when they considered the later) notwithstanding, might this
later
either haue bene abhorred and forsaken by the Iewes, or prophaned by the
Greeks? The like wee are to thinke of Translations. The translation of
the
Seuentie dissenteth from the Originall in many places, neither doeth it
come
neere it, for perspicuitie, grauitie, maiestie; yet which of the Apsotles did
condemne it? Condemne it? Nay, the vsed it, (as it is apparent, and as Saint
Hierome and most learned men doe confesse) which they would not haue
done,
nor by their example of vsing it, so grace and commend it to the Church, if it
had
bene vnworthy the appellation and name of the word of God. And whereas they
vrge for their second defence of their vilifying and abusing of the English
Bibles,
or some pieces thereof, which they meete with, for that heretikes (forsooth)
were
the Authours of the translations, (heretikes they call vs by the same right that
they call themselues Catholikes, both being wrong) wee marueile what diuinitie
taught them so. Wee are sure Tertullian was of another minde: Ex
personis
probamus fidem, an ex fide personas? Doe we trie mens faith by their
persons?
We should trie their persons by their faith. Also S. Augustine was of an
other
minde: for he lighting vpon certaine rules made by Tychonius a Donatist,
for the
better vnderstanding of the word, was not ashamed to make vse of them, yes, to
insert them into his owne booke, with giuing commendation to them so farre
foorth as they were worthy to be commended, as is to be seene in S. Augustines
third booke De doctrina Christiana. To be short, Origen, and the
whole Church
of God for certain hundred yeeres, were of an other minde? For they were so
farre from treading vnder foote, (much more from burning) the Translation of
Aquila a Proselite, that is, one that had turned Iew; of Symmachus,
and
Theodotion, both Ebionites, that is, most vile heretikes, that
they ioyned them
together with the Hebrew Originall, and the Translation of the Seuentie
(as hath
bene before signified out of Epiphanius) and set them forth openly to be
considered of and perused by all. But we weary the vnlearned, who need not
know so much, and trouble the learned, who know it already.
Yet before we end, we must answere a third cauill and obiection of theirs
agains vs, for altering and amending our Translations so oft; wherein truly they
deale hardly, and strangely with vs. For to whom euer was it imputed for a fault
(by such as were wise) to goe ouer that which hee had done, and to amend it
where he saw cause? Saint Augustine was not afraide to exhort S. Hierome
to a
Palinodia or recantation; the same S Augustine was not ashamed to
retractate, we
might say reuoke, many things that had passed him, and doth euen glory that he
seeth his infirmities. If we will be sonnes of the Trueth, we must consider what
it
speaketh, and trample vpon our owne credit, yea, and vpon other mens too, if
either by any way an hinderance to it. This to the cause: then to the persons we
say, that of all men they ought to bee most silent in this case. For what
avrieties
haue they, and what alterations haue they made, not noely of their Seruice
bookes, Portesses and Breuiaries, but also of their Latine Translation?
The
Seruice booke supposed to be made by S. Ambrose (Officium Ambrosianum)
was
a great while in speciall vse and request: but Pope Hadrian calling a
Councill
with the ayde of Charles the Emperor, abolished it, yea, burnt it, and
commanded
the Seruice-booke of Saint Gregorie vniuersally to be vsed. Well, Officium
Gregorianum gets by this meanes to be in credit, but doeth it continue
without
change or altering? No, the very Romane Seruice was of two fashions, the
New
fashion, and the Old, (the one vsed in one Church, the other in another) as is
to
bee seene in Pamelius a Romanist, his Preface, before Micrologus.
The same
Pamelius reporteth out of Radulphus de Riuo, that about the yeere
of our Lord,
1277. Pope Nicolas the third remoued out of the Churches of Rome,
the more
ancient bookes (of Seruice) and brought into vse the Missals of the Friers
Minorites, and commaunded them to bee obserued there; insomuch that about an
hundred yeeres after, when the aboue named Radulphus happened to be at Rome,
he found all the bookes to be new, (of the new stampe.) Neither was there this
chopping and changing in the more ancient times onely, but also of late: Pius
Quintus himselfe confesseth, that euery Bishopricke almost had a peculiar
kind
of seruice, most vnlike to that which others had: which moued him to abolish all
other Breuiaries, though neuer so ancient, and priuiledged and published by
Bishops in their Diocesses, and to establish and ratifie that onely which was of
his owne setting foorth, in the yeere 1568. Now, when the father of their
Church,
who gladly would heale the soare of the daughter of his people softly and
sleightly, and make the best of it, findeth so great fault with them for their
oddes
and iarring; we hope the children haue no great cause to vaunt of their
vniformitie. But the difference that appeareth betweene our Translations, and
our
often correcting of them, is the thing that wee are specially charged with; let
vs
see therefore whether they themselues bee without fault this way, (if it be to
be
counted a fault, to correct) and whether they bee fit men to throw stones at vs:
O
tandem maior parcas insane minori: they that are lesse sound themselues,
ought
not to obiect infirmities to others. If we should tell them that Valla,
Stapulensis,
Erasmus, and Viues found fault with their vulgar Translation, and
consequently
wished the same to be mended, or a new one to be made, they would answere
peraduenture, that we produced their enemies for witnesses against them; albeit,
they were in no other sort enemies, then as S. Paul was to the Galatians,
for
telling them the trueth: and it were to be wished, that they had dared to tell
it
them plainlier and oftner. But what will they say to this, that Pope Leo
the tenth
allowed Erasmus Translation of New Testament, so much different from the
vulgar, by his Apostolike Letter & Bull; that the same Leo exhorted Pagnin
to
translate the whole Bible, and bare whatsoeuer charges was necessary for the
worke? Surely, as the Apostle reasoneth to the Hebrews, that if the
former Law
and Testament had bene sufficient, there had beene no need of the latter: so
we
may say, that if the olde vulgar had bene at all points allowable, to small
purpose
had labour and charges bene vndergone, about framing of a new. If they say, it
was one Popes priuate opinion, and that he consulted onely himselfe; then wee
are able to goe further with them, and to auerre, that more of their chiefe men
of
all sorts, euen their owne Trent-champions Paiua & Vega, and
their owne
Inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus
Clarius, and
their owne Cardinall Thomas a Vio Caietan, doe either make new
Translations
themselues, or follow new ones of other mens making, or note the vulgar
Interpretor for halting; none of them feare to dissent from him, nor yet to
except
against him. And call they this an vniforme tenour of text and judgement about
the text, so many of their Worthies disclaiming the now receiued conceit? Nay,
we wil yet come neere the quicke: doth not their Paris-edition differ
from the
Louaine, and Hentenius his from them both, and yet all of them
allowed by
authoritie? Nay, doth not Sixtus Quintus confesse, that certaine
Catholikes (he
meaneth certaine of his owne side) were in such an humor of translating the
Scriptures into Latine, that Satan taking occasion by them, though they
thoughth
of no such matter, did striue what he could, out of so vncertaine and manifold a
varietie of Translations, so to mingle all things, that nothing might seeme to
be
left certaine and firme in them, &c? Nay further, did not the same Sixtus
ordaine
by an inuiolable decree, and that with the counsell and consent of his
Cardinals,
that the Latine edition of the olde and new Testament, which the Councill
of
Trent would haue to be authenticke, is the same without controuersie
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 eight
his immediate successour, publisheth another edition of the bible, containing in
it
infinite differences from that of Sixtus, (and many of them waightie and
materiall) and yet this must be authentike by all meanes. What is to haue the
faith
of our glorious Lord IESVS CHRIST with Yea and Nay, if this be not? Againe,
what is sweet harmonie and consent, if this be? Therefore, as Demaraius
of
Corinth aduised a great King, before he talked of the dissentions among
the
Grecians, to compose his domesticke broiles (for at that time his Queene
and his
sonne and heire were ate deadly fuide with him) so all the while that our
aduersaries doe make so many and so various editions themselues, and do iarre
so much about the worth and authoritie of them, they can with no show of equitie
challenge vs for changing and correcting.
But it is high time to leaue them, and to shew in briefe what wee proposed to
our selues, and what course we held in this our perusall and suruay of the
Bible.
Truly (good Christian Reader) wee neuer thought from the beginning, that we
should neede to make a new Translation, nor yet to make of a bad one a good
one, (for then the imputation of Sixtus had bene true in some sort, that
our people
had bene fed with gall of Dragons in stead of wine, with whey in stead of milke:
)
but to make a good one better, or out of many good ones, one princiall good one,
not iustly to be excepted against; that hath bene our indeauour, that our marke.
To that purpose there were many chosen, that were greater in other mens eyes
then in their owne, and that sought the truth rather then their own praise.
Againe,
they came or were t hought to come to the worke, not exercendi causa (as
one
saith) but exercitati, that is, learned, not to learne: For the chiefe
ouerseer and
dργοδιώκτης vnder his
Maiestie, to whom not onely we, but also our whole
Church was much bound, knew by his wisedome, which thing also Nazianzen
taught so long agoe, that it is a preposterous order to teach first and to
learne
after, yea that τ h πιθv κε
παμίαν μανθάνειν learne and practise together, is
neither commendable for the workeman, nor safe for the worke. Therefore such
were thought vpon, as could say modestly with Saint Hierome, Et
Hebrxum
Sermonem ex parte didicimus, & in Latino pene ab ipsis incunabulis &c.
detriti
sumus. Both we haue learned the Hebrew tongue in part, and in the Latine wee
haue beene exercised almost from our verie cradle. S. Heirome maketh no
mention of the Greeke tongue, wherein yet hee did excell, because hee
translated
not the old Testament out of Greek, but out of Hebrewe. And in
what sort did
these assemble? In the trust of their owne knowledge, or of their sharpenesse of
wit, or deepenesse of iudgement, as it were in an arme of flesh? At no hand.
They
trusted in him that hath they 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 deceiued in them, neither
let
me deceiue by them. In this confidence, and with this deuotion did they
assemble
together; not to many, lest one should trouble another; and yet many, lest many
things haply might escape them. If you aske what they had before them, truly it
was the Hebrew text of the Olde Testament, the Greeke of the New.
These are
the two golden pipes, or rather conduits, where-through the oliue branches
emptie themselues into the golde. Saint Augustine calleth them precedent,
or
originall tongues; Saint Hierome, fountaines. The same Saint Hierome
affirmeth,
and Gratian hath not spared to put it into his Decree, That as the
credit of the
olde Bookes (he meaneth of the Old Testament) is to bee tryed by the
Hebrew
Volumes, so of the New by the Greek tongue, he meaneth by the originall Greeke.
If trueth be to be tried by these tongues, then whence should a Translation be
made, but out of them? These tongues therefore, the Scriptures wee say in those
tongues, wee set before vs to translate, being the tongues wherein God was
pleased to speake to his Church by his Prophets and Apostles. Neither did we run
ouer the worke with that posting haste that the Septuagint did, if that
be true
which is reported of them, that they finished it in 72. Dayes; neither were we
barred or hindered from going ouer it againe, hauing once done it, like S.
Hierome, if that be true which himselfe reporteth, that he could no
sooner write
any thing, but presently it was caught from him, and published, and he could not
haue leaue to mend it: neither, to be short, were we the first that fell in hand
with
trauslating the Scripture into English, and consequently destitute of former
helpes, as it is written of Origen, that hee was the first in a manner,
that put his
hand to write Commentaries vpon the Scriptures, and therefore no marueile, if he
ouershot himselfe many times. None of these things: the worke hath not bene
hudled vp in 72. Dayes, but hath cost the workmen, as light as it seemeth, the
paines of twise seuen times seuentie two dayes and more: matters of such weight
and consequence are to bee speeded with maturitie: for in a businesse of moment
a man feareth not the blame of conuenient slacknesse. Neither did wee thinke
much to consult the Translators or Commentators, Chaldee, Hebrewe, Syrian,
Greeke, or Latine, no nor the Spanish, French, Italian, or Dutch;
neither did we
disdaine to reuise that which we had done, and to bring backe to the anuill that
which we had hammered: but hauing and vsing as great helpes as were needfull,
and fearing no reproch for slownesse, nor coueting praise for expedition, wee
haue at the length, through the good hand of the Lord vpon vs, brought the worke
to that passe that you see.
Some peraduenture would hue no varietie of sences to be set in the margine,
lest the authoritie of the Scriptures for deciding of controuersies by that shew
of
vncertaintie, should somewhat be shaken. But we hold their iudgmet not to be so
sound in this point. For though, whatsoeuer things are necessary are
manifest, as
S. Chrysostome saith, and as S. Augustine, In those things that are
plainely set
downe in the Scriptures, all such matters are found that concerne Faith, hope,
and Charitie. Yet for all that it canot be dissembled, that partly to
exercise and
whet our wits, partly to weane the curious from loathing of them for their euery-
where-plainenesse, partly also to stirre vp our deuotion to craue the assistance
of
Gods spirit by prayer, and lastly, that we might be forward to seeke ayd of our
brethren by conference, and neuer scorne those that be not in all respects so
complete as they should bee, bieng to seeke in many things our selues, it hath
pleased God in his diuine prouidence, heere and there to scatter wordes and
sentences of that difficultie and doubtfulnesse, not in doctrinall points that
concerne saluation, (for in such it hath beene vouched that the Scriptures are
plaine) but in matters of lesse moment, that fearefulnesse would better beseem
vs
then confidence, and if we will resolue, to resolue vpon modestie with S.
Augustine, (though not in this same case altogether, yet vpon the same
ground)
Melius est dubitare de occultis, quam litigare de incertis, it is better
to make
doubt of those things which are secret, then to striue about those things that
are
vncertaine. There be many words in the Scriptures, which be neuer found there
but once, (hauing neither brother nor neighbour, as the Hebrewes speake)
so that
we cannot be holpen by conference of places. Againe, there by many rare names
of certaine birds, beastes and precious stones, &c. concerning which the
Hebrewes themselues are so diuided among themselues for iudgement, that
they
may seeme to haue defined this or that, rather because they would say somthing,
the because they were sure of that which they said, as S. Hierome
somewhere
saith of the Septuagint. Now in such a case, doth not a margine do well
to
admonish the Reader to seeke further, and not to conclude or dogmatize vpon this
or that peremptorily? For as it is a fault of incredulitie, to doubt of those
things
that are euident: so to determine of such things as the Spirit of God hath left
(euen in the iudgment of the iudicious) questionable, can be no lesse then
presumption. Therfore as S. Augustine saith, that varietie of
Translations is
profitable for the finding out of the sense of the Scriptures: so diuersitie of
signification and sense in the margine, where the text is not so cleare, must
needes doe good, yea, is necessary, as we are perswaded. We know that Sixius
Quintus expresly forbiddeth, that any varietie of readings of their
vulgar edition,
should be put in the margine, (which though it be not altogether the same thing
so
that we haue in hand, yet it looketh that way) but we thinke he hath no all of
his
owne side his fauourers, for this conceit. They that are wise, had rather haue
their
iudgements at libertie in differences of readings, then to be captiuated to one,
when it may be the other. If they were sure that their hie Priest had all lawes
shut
vp in his brest, as Paul the second bragged, and that he were as free
from errour
by speciall priuiledge, as the Dictators of Rome were made by law
inuiolable, 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 haue bene 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 prooueth,
not as
much as he claimeth, they grant and embrace.
An other thing we thinke good to admonish thee of (gentle Reader) that wee
haue not tyed our selues to an vniformitie of phrasing, or to an identitie of
words,
as some peraduenture would wish that we had done, because they obserue, that
some learned men where, haue beene as exact as they could that way. Truly, that
we might not varie from the sense of that which we had translated before, if the
word signified the same thing in both places (for there bee some wordes that bee
not of the same sense euery where) we were especially carefull, and made a
conscience, according to our duetie. But, that we should expresse the same
notion
in the same particular word; as for example, if we translate the Hebrew
or Greeke
word once by Purpose, neuer to call it Intent; if one where Iourneying,
neuer
Traueiling; if one where Thinke, neuer Suppose; if one
where Paine, neuer Ache;
if one where Ioy, neuer Gladnesse, &c. Thus to minse the
matter, wee thought to
sauour more of curiositie then wisedome, and that rather it would breed scorne
in
the Atheist, then bring profite to the godly Reader. For is the kindome of God
become words or syllables? Why should wee be in bondage to them if we may be
free, vse one precisely when wee may vse another no lesse fit, as commodiously?
A godly Father in the Primitiue time shewed himselfe greatly moued, that one of
newfanglenes called κράββατον
σκίμπους, though the difference be little or none;
and another reporteth, that he was much abused for turning Cucurbita (to
which
reading the people had beene vsed) into Hedera. Now if this happen in
better
times, and vpon so small occasions, wee might iustly feare hard censure, if
generally wee should make verball and vnnecessary changings. We might also be
charged (by scoffers) with some vnequall dealing towards a great number of
good English wordes. For as it is writtenof a certaine great Philosopher, that
he
should say, that those logs were happie that were made images to be worshipped;
for their fellowes, as good as they, lay for blockes behinde the fire: so if wee
should say, as it were, vnto certaine words, Stand vp higher, haue a place in
the
Bible alwayes, and to other of like qualitie, Get ye hence, be banished for euer,
wee might be taxed peraduenture with S. Iames his words, namely, To be
partial
in our selues and iudges of euill thoughts. Adde hereunto, that nicenesse in
wordes was alwayes counted the next step to triflilng, and so was to bee curious
about names too: also that we cannot follow a better patterne for elocution then
God himselfe; therefore hee vsing diuers words, in his holy writ, and
indifferently for one thing in nature: we, if wee will not be superstitious, may
vse
the same libertie in our English versions out of Hebrew & Greeke, for
that copie
or store that he hath giuen vs. Lastly, wee haue on the one side auoided the
scrupulositie of the Puritanes, who leaue the olde Ecclesiasticall words, and
betake them to other, as when they put washing for Baptisme, and Congregation
in stead of Church: as also on the other side we haue shunned the
obscuritie of
the Papists, in their Azimes, Tunike, Rational, Holocausts, Prxpuce, Pasche,
and
a number of such like, whereof their late Translation is full, and that of
purpose
to darken the sence, that since they must needs translate the Bible, yet by the
language thereof, it may bee kept from being vnderstood. But we desire that the
Scripture may speake like it selfe, as in the language of Canaan, that it
may bee
vnderstood euen of the very vulgar.
Many other things we might giue thee warning of (gentle Reader) if wee had
not exceeded the measure of a Preface alreadie. It remaineth, that we commend
thee to God, and to the Spirit of his grace, which is able to build further then
we
can aske or thinke. Hee remoueth the scales from our eyes, the vaile from our
hearts, opening our wits that wee may vnderstand his words, enlarging our
hearts,
yea correcting our affections, that we may loue it aboue gold and siluer, yea
that
we may loue it to the end. Ye are brought vnto fountaines of liuing water which
yee digged not; doe not cast earth into them with the Philistines, niether
preferre
broken pits before them with the wicked Iewes. Others haue laboured, and you
may enter into their labours; O receiue not so great things in vaine, O despise
not
so great saluation! Be not like swine to treade vnder foote so precious things,
neither yet like dogs to teare and abuse holy things. Say not to our Sauiour
with
the Gergesites, Depart out of our coasts; neither yet with Esau
sell your birthright
for a messe of potage. If light be come into the world, loue not darkenesse more
then light; if foode, if clothing be offered, goe not naked, starue not your
selues.
Remember the aduise of Nazianzene, It is a grieuous thing (or
dangerous) to
neglect a great faire, and to seeke to make markets afterwards: also the
encouragement of S. Chrysostome, It is altogether impossible, that he
that is
sober (and watchfull) should at any time be neglected: Lastly the admonition
and
menacing of S. Augustine, They that despise Gods will inuiting them, shal
feele
Gods will taking vengeance of them. It is a fearefull thing to fall into the
hands of
the liuing God; but a blessed thing it is, and will bring vs to euerlasting
blessednes in the end, when God speaketh vnto vs, to hearken; when he setteth
his word before vs, to reade it; when hee stretcheth out his hand and calleth,
to
answere, Here am I; here we are to doe thy will, O God. The Lord worke a care
and conscience in vs to know him and serue him, that we may be acknowledged
of him at the appearing of our Lord Iesus Christ, to whom with the holy Ghost,
be all prayse and thankesgiuing. Amen.
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