intreated, it shalbe the lesse needefull, hauing so nye folowing that
learned preface, which sometime was set out by the diligence of that godly
father Thomas Cranmer, late byshop in the sea of Canterburie, which he
caused to be prefixed before the translation of that Byble that was then
set out. And for that the copies thereof be so wasted, that very many
Churches do want their conuenient Bybles, it was thought good to some well
disposed men, to recognise the same Byble againe into this fourme as it is
nowe come out, with some further diligence in the printing, and with some
more light added, partly in the translation, and partly in the order of
the text, not as condemning the former translation, whiche was folowed
mostly of any other translation, excepting the originall text from whiche
as litle variaunce was made as was thought meete to such as toke paynes
therein: desiring thee good reader if ought be escaped, eyther by such as
had the expending of the bookes, or by the ouersight of the printer, to
correct the same in the spirite of charitie, calling to remembraunce what
diuersitie hath ben seene in mens iudgementes in the translation of these
bookes before these dayes, though all directed their labours to the glory
of God, to the edification of the Churche, to the comfort of their
christian brethren, and alwayes as God dyd further open vnto them, so euer
more desirous they were to refourme their former humain ouersightes,
rather then in a stubborne wylfulnesse to resist the gyft of the holy
Ghost, who from tyme to tyme is resident as that heauenly teacher and
leader into all trueth, by whose direction the Churche is ruled and
gouerned. And let all men remember in them selfe howe errour and
ignoraunce is created with our nature; [Sidenote: Eccle. xi. Sapi. ix.]
let frayle man confesse with that great wise man, that the cogitations and
inuentions of mortall man be very weake, and our opinions sone deceaued:
For the body so subiect to corruption doth oppresse the soule, that it
cannot aspire so hye as of dutie it ought. Men we be all, and that whiche
we know, is not the thousand part of that we knowe not. Whereupon saith
Saint Austen, otherwyse to iudge then the truth is, this temptation ryseth
of the frailtie of man. [Sidenote: _De doctri Christia._] A man so to loue
and sticke to his owne iudgement, or to enuie his brothers to the perill
of dissoluing the christian communion, or to the perill of schisme, and of
heresie, this is diabolicall presumption: but so to iudge in euery matter
as the truth is, this belongeth onely to the angellicall perfection.
Notwithstanding good reader, thou mayest be well assured nothing to be
done in this translation eyther of malice or wylfull meaning in altering
the text, eyther by putting more or lesse to the same, as of purpose to
bring in any priuate iudgement by falsification of the wordes, as some
certaine men hath ben ouer bold so to do, litle regarding the maiestie of
God his scripture: but so to make it serue to their corrupt error, as in
alleaging the sentence of Saint Paule to the Romaines the 6. One certaine
wryter to proue his satisfaction, was bold to turne the worde of
_Sanctificationem_ into the worde of _Satisfactionem_, thus, _Sicut
exhibuimus antea membra nostra seruire immundicie et iniquitati ad
iniquitatem ita deinceps exhibeamus membra nostra seruire iustitiae in
satisfactionem_. [Sidenote: _Hosius in confessione catholicæ fidi de sacrō
penitentiæ Idem Hosius de spe. et oratione._] That is, as we have geuen
our members to vncleannesse, from iniquitie to iniquitie: euen so from
hencefoorth let vs geue our members to serue righteousnesse into
satisfaction: where the true worde is into sanctification. Even so
likewise for the auauntage of his cause, to proue that men may haue in
their prayer fayth vpon saintes, corruptly alleageth Saint Paules text, Ad
philemonem, thus, _Fidem quam habes in domino Iesu et in omnes sanctos_,
leauing out the worde _charitatem_, which would have rightly ben
distributed vnto _Omnes sanctos_. As _fidem_ vnto _in domino Iesu_. Where
the text is _Audiens charitatem tuam et fidem quam habes in domino Iesu in
omnes sanctos_, &c. It were to long to bryng in many examples, as may be
openly founde in some mens wrytynges in these dayes, who would be counted
the chiefe pillers of the Catholique fayth, or to note how corruptly they
of purpose abuse the text to the comoditie of their cause. What maner of
translation may men thinke to looke for at their handes, if they should
translate the scriptures to the comfort of God’s elect, whiche they neuer
did, nor be not like to purpose it, but be rather studious only to seeke
quarrels in other mens well doynges, to picke fault where none is: and
where any is escaped through humaine negligence, there to crye out with
their tragicall exclamations, but in no wyse to amende by the spirite of
charitie and lenitie, that whiche might be more aptly set. Whervpon for
frayle man (compassed hym selfe with infirmitie) it is most reasonable not
to be to seuere in condemning his brothers knowledge or diligence where he
doth erre, not of malice, but of simplicitie, and specially in handeling
of these so deuine bookes so profounde in sense, so farre passing our
naturall vnderstanding. And with charitie it standeth, the reader not to
be offended with the diuersitie of translators, nor with the ambiguitie of
translations: For as Saint Austen doth witnesse, [Sidenote: _De doctr.
Christi. lib. 2. cap. 5._] by God’s prouidence it is brought about, that
the holy scriptures whiche be the salue for euery mans sore, though at the
first they came from one language, and thereby might have ben spread to
the whole worlde: nowe by diuersitie of manye languages, the translatours
shoulde spreade the saluation (that is contayned in them) to all nations,
by suche wordes of vtteraunce as the reader might perceaue the minde of
the translatour, and so consequently to come to the knowledge of God his
wyll and pleasure. And though many rashe readers be deceaued in the
obscurities and ambiguities of their translations, whyle they take one
thing for another, and whyle they vse muche labour to extricate them
selues out of the obscurities of the same: yet I thinke (saith he) this is
not wrought without the prouidence of God, both to tame the proude
arrogancie of man by his suche labour of searching, as also to kepe his
minde from lothsomnesse and contempt, where if the scriptures vniuersally
were to easie, he woulde lesse regarde them. And though (saith he) in the
primitive Churche the late interpreters whiche did translate the
scriptures, be innumerable, yet wrought this rather an helpe, than an
impediment to the readers, if they be not to negligent. For saith he,
diuers translations haue made many tymes the harder and darker sentences,
the more open and playne: so that of congruence, no offence can iustly be
taken for this newe labour, nothing preiudicing any other mans iudgement
by this doyng, nor yet hereby professing this to be so absolute a
translation, as that hereafter might folowe no other that might see that
whiche as yet was not vnderstanded. In this poynt it is conuenient to
consider the iudgement that John, once byshop of Rochester was in, who
thus wrote: [Sidenote: _Articulo, 17, contra Luth._] It is not vnknowen,
but that many thinges hath ben more diligently discussed, and more
clearely vnderstanded by the wittes of these latter dayes, as well
concerning the gospels as other scriptures, then in olde tyme they were.
The cause whereof is (saith he) for that to the olde men the yse was not
broken, or for that their age was not sufficient exquisitely to expende
the whole mayne sea of the scriptures, or els for that in this large field
of the scriptures, a man may gather some eares vntouched, after the
haruest men howe diligent soeuer they were. For there be yet (saith he) in
the Gospels very many darke places, whiche without all doubt to the
posteritie shalbe made muche more open. For why should we despayre herein,
seing the Gospell (wryteth he) was deliuered to this intent, that it might
be vtterly vnderstanded of vs, yea to the very inche. Wherefore, forasmuch
as Christe showeth no lesse loue to his Churche now, then hitherto he hath
done, the aucthoritie wherof is as yet no whit diminished, and forasmuch
as that holy spirite the perpetuall Keper and Gardian of the same Church,
whose gyftes and graces do flowe as continually and as aboundantly as from
the beginning: who can doubt, but that such thinges as remayne yet
unknowen in the Gospell, shalbe hereafter made open to the latter wittes
of our posteritie, to their cleare vnderstanding. Only good readers let vs
oft call vpon the holy spirite of God our heauenly father, by the
mediation of our Lorde and Sauiour, with the wordes of the octonary psalme
of Dauid, who did so importunately craue of God to haue the vnderstanding
of his lawes and testament: [Sidenote: Psal. cxix.] Let vs humblye on our
knees pray to almightie God, with that wyse [Sidenote: Sapi. ix.] Kyng
Solomon in his very wordes saying thus--O God of my fathers, and Lorde of
mercies (that thou hast made all thynges with thy worde, and didst ordain
man through thy wisdome, that he shoulde haue dominion ouer thy creatures
whiche thou hast made, and that he shoulde order the worlde according to
holinesse and righteousnesse, and that he shoulde execute iudgement with a
true heart) geue me wisdome whiche is euer about thy feate, and put me not
out from among thy chyldren: For I thy seruant and sonne of thy handmayden
am a feeble person, of a short time, and to weake to the vnderstanding of
thy iudgementes and lawes. And though a man be neuer so perfect among the
children of men, yet if thy wisdome be not with him, he shalbe of no
value. O sende her out therefore from thy holy heauens, and from the
throne of thy maiestie, that she may be with me, and labour with me, that
I may know what is acceptable in thy sight: for she knoweth and
vnderstandeth all thinges, and she shall lead me soberly in my workes, and
preserue me in her power, So shall my workes be acceptable by Christe our
Lorde, To whom with the father and the holy Ghost, be all honour and
glorie, worlde without ende. Amen.
(F.)
_THE PREFACE TO THE REVISION OF 1611._
[Sidenote: The best things have been calumniated.] Zeal to promote the
common good, whether it be by devising any thing 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 an 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 thing 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 Churchmaintenance, (that we
speak of no more things of this kind,) should be as safe as a Sanctuary,
and[144] out of shot, as they say, that no man would lift up his heel, no,
nor dog move his tongue against the motioners of them. For by the first we
are distinguished from brute beasts led 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.
[Sidenote: _Anacharsis, with others._] Yet for all that, the learned know,
that certain worthy men have been brought to untimely death for none other
fault, but for seeking to reduce their countrymen to good order and
discipline: [Sidenote: _In Athens: witness Libanius in Olynth. Demosth.
Cato the elder._] And that in some Commonweals 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, 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,
[Sidenote: _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 Churchmaintenance and
allowance, in such sort as the Embassadors 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,
though superstitious) was devised: namely, [Sidenote: _Nauclerus._] That
at such 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, &c.
Thus not only as oft as we speak, as one saith, but also as oft as we do
any thing of note or consequence, we subject ourselves to every one’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. [Sidenote: 2 Sam. 11.
25.] As _the sword devoureth as well one as another_, as it is in
_Samuel_; nay, as the great commander charged his soldiers in a certain
battle to strike at no part of the enemy, but at the face; [Sidenote: 1
Kin. 22. 31.] and as the king of _Syria_ commanded his chief captains _to
fight neither with small nor great, save only against the king of Israel_:
so it is too true, that envy striketh most spitefully at the fairest, and
the chiefest. _David_ was a worthy prince, and no man to be compared to
him for his first deeds; and yet for as worthy an 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. [Sidenote: 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 an 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 do they lay it in his son’s
dish, and call unto him for[145] easing of the burden? _Make_, say they,
_the grievous servitude of thy father, and his sore yoke, lighter_.
[Sidenote: 1 Kin. 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 one’s conscience.
[Sidenote: The highest personages have been calumniated _C. Cæsar.
Plutarch_.] If we will descend to latter times, we shall find many the
like examples of such kind, or rather unkind, acceptance. The first Roman
Emperor 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 arrogancy, and procured to him great obloquy. [Sidenote:
_Constantine._] So the first Christened Emperor (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.
[Sidenote: _Aurel. Vict. Theodosius. Zosimus._] So the best Christened
Emperor, for the love that he bare unto peace, thereby to enrich both
himself and his subjects, and because he did not seek war, but find it,
was judged to be no man at arms, (though indeed he excelled in feats of
chivalry, and shewed so much when he was provoked,) and condemned for
giving himself to his ease, and to his pleasure. [Sidenote: _Justinian._]
To be short, the most learned Emperor of former times, (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
hath been blotted by some to be an Epitomist, that is, one that
extinguished worthy whole volumes, to bring his abridgements into request.
This is the measure that hath been rendered to excellent Princes in former
times, _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, [Sidenote: Num. 32. 14. Eccles. 1. 9.] _You are risen
up in your fathers’ stead, an increase of sinful men. What is that that
hath been done? that which shall be done: and there is no new thing under
the sun_, saith the wise man. And St. _Stephen_, _As your fathers did, so
do ye_. [Sidenote: Acts 7. 51. His Majesty’s constancy, notwithstanding
calumniation, for the survey of the English translation. Αὐτὸς καὶ παῖδες,
καὶ παίδων πάντοτε παῖδες.] This, and more to this purpose, his Majesty
that now reigneth (and long, and long, may he reign, and his offspring for
ever, _Himself, and children, and children’s children 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 any thing for the publick, (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 glouted upon by every evil eye; yea, he
casteth himself headlong upon pikes, to be gored by every sharp tongue.
For he that meddleth with men’s religion in any part meddleth 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 or
that colour, but stood resolute, _as a statue immovable, and an anvil not
easy to be beaten into plates_, as one saith; [Sidenote: Ὣσπερ τις ἀνδρὰς
ἀπερίτρεπτος] he knew who had chosen him to be a soldier, or rather a
captain; and [Sidenote: καὶ ἄκμων ἀνήλατος, _Suidas_.] being assured that
the course which he intended made much 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, 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,
[Sidenote: 1 Sam. 2. 30.] _Them that honour me I will honour_: neither was
it a vain word that _Eusebius_ delivered long ago, [Sidenote: θεοσέβεια,
_Eusebius, lib. 10. cap. 8_.] That piety toward God was the weapon, and
the only weapon, that both preserved _Constantine’s_ person, and avenged
him of his enemies.
[Sidenote: 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_ v. 39. _Isaiah_ viii. 20. They are
commended that searched and studied them, _Acts_ xvii. 11, and viii. 28,
29. They are reproved that were unskilful in them, or slow to believe
them, _Matth._ xxii. 29. _Luke_ xxiv. 25. They can make us wise unto
salvation, _2 Tim._ iii. 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.
[Sidenote: _St. August. Confess. lib. 8. cap. 12. St. August. De utilit.
credendi, cap. 6._] _Tolle, lege; tolle, lege_; Take up and read, take up
and read the Scriptures, (for unto them was the direction,) it was said
unto St. _Augustine_ by a supernatural voice. _Whatsoever is in the
Scriptures, believe me_, saith the same St. _Augustine_, _is high and
divine; there is verily truth, and a doctrine most fit for the refreshing
and renewing of men’s minds, and truly so tempered, that every one 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_. Thus St.
_Augustine_. And St. _Hierome_, [Sidenote: _St. Hieron. ad Demetriad. St.
Cyrill 7 contra Julian._] _Ama Scripturas, et amabit te sapientia_, &c.
Love the Scriptures, and wisdom will love thee. And St. _Cyrill_ against
_Julian_, _Even boys that are bred up in the Scriptures become most
religious_, &c. But what mention we three or four uses of the Scripture,
whereas whatsoever is to be believed, or practised, or hoped for, is
contained in them? or three or four sentences 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? [Sidenote: _Tertul. advers. Herm. Tertul. De carn.
Christ._ Οἷόν τε, _Justin_. προτρεπτ. πρὸς Ἕλλην. Ὑπερηφανίας κατηγορία,
_St. Basil_. περὶ πίστεως.] _I adore the fulness of the Scripture_, saith
_Tertullian_ against _Hermogenes_. And again, to _Apelles_ an heretick 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. So
St. _Justin Martyr_ before him; _We must know by all means_ (saith he)
_that it is not lawful_ (or possible) _to learn_ (any thing) _of God or of
right piety, save only out of the Prophets, who teach us by divine
inspiration_. So St. _Basil_ after _Tertullian_, _It is a manifest falling
away 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,
ἐπεισαγεῖν) _any of those things that are not written_. We omit to cite to
the same effect St. _Cyrill_ Bishop of _Jerusalem_ in his 4. _Catech._ St.
_Hierome_ against _Helvidius_, St. _Augustine_ in his third book against
the letters of _Petilian_, and in very many other places of his works.
Also we forbear 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? [Sidenote: Εἰρεσιώνη
σῦκα φέρει, καὶ πίονας ἄρτους, καὶ μελι ἐν κοτύλῃ, καὶ ἔλαιον, &c. An
olive bough wrapped about with wool, whereupon did hang figs, and bread,
and honey in a pot, and oil.] Men talk much of εἰρεσιώνη, how many sweet
and goodly things it had hanging on it; of the Philosopher’s stone, that
it turneth 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 all
diseases; of _Catholicon_ the drug, that it is instead of all purges; of
_Vulcan’s_ armour, that it was an armour of proof against all thrusts and
all blows, &c. Well, that which they falsely or vainly attributed to these
things for bodily good, we may justly and with full measure ascribe unto
the Scripture for spiritual. It is not only an armour, but also a whole
armoury 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; [Sidenote: Κοινὸν ἰατρεῖον,
_St. Basil in Psal. primum._] a physician’s shop (as St. _Basil_ calls it)
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, &c.; 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 delighteth in the Scripture, and thrice happy that
meditateth in it day and night.
[Sidenote: 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, [Sidenote: 1 Cor. 14. 11.]
_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_. The Apostle
excepteth no tongue; not _Hebrew_ the ancientest, not _Greek_ the most
copious, not _Latin_ the finest. Nature taught a natural man to confess,
that all of us in those tongues which we do not understand are plainly
deaf; we may turn the deaf ear unto them. [Sidenote: _Clem. Alex. 1 Strom.
St. Hieronym. Damaso. Michael, Theophili fil. 2 Tom. Concil. ex edit.
Petri Crab._] The _Scythian_ counted the _Athenian_, whom he did not
understand, barbarous: so the _Roman_ did the _Syrian_, and the _Jew_:
(even St. _Hierome_ himself calleth the _Hebrew_ tongue barbarous; belike,
because it was strange to so many:) so the Emperor of _Constantinople_
calleth the _Latin_ tongue barbarous, though Pope _Nicolas_ do storm at
it: [Sidenote: _Cicero 5. De Finibus._] so the _Jews_ long before _Christ_
called all other nations _Lognasim_, 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; 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; [Sidenote:
Gen. 29. 10.] even as _Jacob_ rolled away the stone from the mouth of the
well, by which means the flocks of _Laban_ were watered. Indeed without
translation into the vulgar tongue, [Sidenote: John 4. 11.] the unlearned
are but like children at _Jacob’s_ well (which was deep) without a bucket
or something to draw with: [Sidenote: Isai. 29. 11.] or as that person
mentioned by _Esay_, 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_.