_Rome_ had been burnt by the _Gauls_, they fell soon to build it again:
but doing it in haste, they did not cast the streets, nor proportion the
houses, in such comely fashion, as had been most sightly and convenient.
Was _Catiline_ therefore an honest man, or a good patriot, that sought to
bring it to a combustion? Or _Nero_ a good Prince, that did indeed set it
on fire? So by the story of _Ezra_ and the prophecy of _Haggai_ it may be
gathered, [Sidenote: Ezra 3. 12.] that the temple built by _Zerubbabel_
after the return from _Babylon_ was by no means to be compared to the
former built by _Solomon_: for they that remembered the former wept when
they considered the latter. Notwithstanding might this latter either have
been abhorred and forsaken by the _Jews_, or profaned by the _Greeks_? The
like we are to think of translations. The translation of the _Seventy_
dissenteth from the Original in many places, neither doth it come near it
for perspicuity, gravity, majesty. Yet which of the Apostles did condemn
it? Condemn it? Nay, they used it, (as it is apparent, and as St.
_Hierome_ and most learned men do confess;) which they would not have
done, nor by their example of using of it so grace and commend it to the
Church, if it had been unworthy the appellation and name of the word of
God. And whereas they urge for their second defence of their vilifying and
abusing of the _English_ Bibles, or some pieces thereof, which they meet
with, for that hereticks forsooth were the authors of the translations:
(hereticks they call us by the same right that they call themselves
catholicks, both being wrong:) we marvel what divinity taught them so. We
are sure _Tertullian_ was of another mind: [Sidenote: _Tertull. de
præscript. contra hæreses._] _Ex personis probamus fidem, an ex fide
personas?_ Do we try men’s faith by their persons? We should try their
persons by their faith. Also St. _Augustine_ was of another mind:
[Sidenote: _St. August. 3. de doct. Christ. cap. 30._] for he, lighting
upon certain rules made by _Tychonius_ a _Donatist_ for the better
understanding of the word, was not ashamed to make use of them, yea, to
insert them into his own book, with giving commendation to them so far
forth as they were worthy to be commended, as is to be seen in St.
_Augustine’s_ third book _De Doct. Christ_. To be short, _Origen_, and
the whole Church of God for certain hundred years, were of another mind:
for they were so far from treading under foot (much more from burning) the
translation of _Aquila_ a proselyte, that is, one that had turned _Jew_,
of _Symmachus_, and _Theodotion_, both _Ebionites_, that is, most vile
hereticks, that they joined them together with the _Hebrew_ original, and
the translation of the _Seventy_, (as hath been before signified out of
_Epiphanius_,) and set them forth openly to be considered of and perused
by all. But we weary the unlearned, who need not know so much; and trouble
the learned, who know it already.
Yet before we end, we must answer a third cavil and objection of their’s
against us, for altering and amending our translations so oft; wherein
truly they deal hardly and strangely with us. For to whom ever was it
imputed for a fault, (by such as were wise,) to go over that which he had
done, and to amend it where he saw cause? [Sidenote: _St. August. Epist.
9. St. August. lib. Retract Video interdum vitia mea. St. August. Epist.
8._] St. _Augustine_ was not afraid to exhort St. _Hierome_ to a
_Palinodia_ or recantation. The same St. _Augustine_ was not ashamed to
retractate, we might say, revoke, many things that had passed him, and
doth even glory that he seeth his infirmities. If we will be sons of the
truth, we must consider what it speaketh, and trample upon our own credit,
yea, and upon other men’s too, if either be any way an hindrance to it.
This to the cause. Then to the persons we say, that of all men they ought
to be most silent in this case. For what varieties have they, and what
alterations have they made, not only of their service books, portesses,
and breviaries, but also of their _Latin_ translation? The service book
supposed to be made by St. _Ambrose_, (_Officium Ambrosianum_,) was a
great while in special use and request: but Pope _Adrian_, [Sidenote:
_Durand. lib. 5. cap. 2._] calling a council with the aid of _Charles_ the
Emperor, abolished it, yea, burnt it, and commanded the service book of
St. _Gregory_ universally to be used. Well, _Officium Gregorianum_ gets by
this means to be in credit; but doth it continue without change or
altering? No, the very _Roman_ service was of two fashions; the new
fashion, and the old, the one used in one Church, and the other in
another; as is to be seen in _Pamelius_ a Romanist, his preface before
_Micrologus_. The same _Pamelius_ reporteth out of _Radulphus de Rivo_,
that about the year of our Lord 1277 Pope _Nicolas_ the Third removed out
of the churches of _Rome_ the more ancient books (of service,) and brought
into use the missals of the Friers Minorites, and commanded them to be
observed there: insomuch that about an hundred years after, when the
aboved named _Radulphus_ happened to be at Rome, he found all the books to
be new, of the new stamp. Neither was there this chopping and changing in
the more ancient times only, but also of late. _Pius Quintus_ himself
confesseth, that every bishoprick almost had a peculiar kind of service,
most unlike to that which others had; which moved him to abolish all other
breviaries, though never so ancient, and privileged and published by
Bishops in their Dioceses, and to establish and ratify that only which was
of his own setting forth in the year 1568. Now when the Father of their
Church, who gladly would heal the sore of the daughter of his people
softly and slightly, and make the best of it, findeth so great fault with
them for their odds and jarring; we hope the children have no great cause
to vaunt of their uniformity. But the difference that appeareth between
our translations, and our often correcting of them, is the thing that we
are specially charged with; let us see therefore whether they themselves
be without fault this way, (if it be to be counted a fault to correct,)
and whether they be fit men to throw stones at us: _O tandem major parcas
insane minori_: They that are less sound themselves ought not to object
infirmities to others. If we should tell them, that _Valla_,
_Stapulensis_, _Erasmus_, and _Vives_, found fault with their vulgar
translation, and consequently wished the same to be mended, or a new one
to be made; they would answer peradventure, that we produced their enemies
for witnesses against them; albeit they were in no other sort enemies,
than as St. _Paul_ was to the _Galatians_, [Sidenote: Gal. 4. 16.] for
telling them the truth: and it were to be wished, that they had dared to
tell it them plainlier and oftener. But what will they say to this, That
Pope _Leo_ the Tenth allowed _Erasmus’_ translation of the New Testament,
so much different from the vulgar, by his apostolick letter and bull?
[Sidenote: _Sixtus Senens._] That the same _Leo_ exhorted _Pagnine_ to
translate the whole Bible, and bare whatsoever charges was necessary for
the work? Surely, as the apostle reasoneth to the _Hebrews_, [Sidenote:
Heb. 7. 11. & 8. 7.] that _if the former Law and Testament had been
sufficient, there had been no need of the latter_: so we may say, that if
the old vulgar had been at all points allowable, to small purpose had
labour and charges been undergone about framing of a new. If they say, it
was one Pope’s private opinion, and that he consulted only himself; then
we are able to go further with them, and to aver, that more of their chief
men of all sorts, even their own _Trent_ champions, _Paiva_ and _Vega_,
and their own inquisitor _Hieronymus ab Oleastro_, and their own Bishop
_Isidorus Clarius_, and their own Cardinal _Thomas a vio Cajetan_, do
either make new translations themselves, or follow new ones of other men’s
making, or note the vulgar interpreter for halting, none of them fear to
dissent from him, nor yet to except against him. And call they this an
uniform tenor of text and judgment about the text, so many of their
worthies disclaiming the now received conceit? Nay, we will yet come
nearer the quick. [Sidenote: _Sixtus 5. Præf. fixa bibliis._] Doth not
their _Paris_ edition differ from the _Lovain_, and _Hentenius’s_ from
them both, and yet all of them allowed by authority? Nay, doth not _Sixtus
Quintus_ confess, that certain Catholicks (he meaneth certain of his own
side) were in such an humour of translating the Scriptures into _Latin_,
that Satan taking occasion by them, though they thought of no such matter,
did strive what he could, out of so uncertain and manifold a variety of
translations, so to mingle all things, that nothing might seem to be left
certain and firm in them, &c.? Nay further, did not the same _Sixtus_
ordain by an inviolable decree, and that with the counsel and consent of
his Cardinals, that the _Latin_ edition of the Old and New Testament,
which the council of _Trent_ would have to be authentick, is the same
without controversy which he then set forth, being diligently corrected
and printed in the printinghouse of _Vatican_? Thus _Sixtus_ in his
preface before his Bible. And yet _Clement_ the Eighth, his immediate
successor to account of, publisheth another edition of the Bible,
containing in it infinite differences from that of _Sixtus_, and many of
them weighty and material; and yet this must be authentick by all means.
What is to have the faith of our glorious Lord _Jesus Christ_ with yea and
nay, if this be not? Again, what is sweet harmony and consent, if this be?
Therefore, as _Demaratus_ of _Corinth_ advised a great King, before he
talked of the dissensions among the _Grecians_, to compose his domestick
broils; (for at that time his queen and his son and heir were at deadly
feud with him) so all the while that our adversaries do make so many and
so various editions themselves, and do jar so much about the worth and
authority of them, they can with no shew of equity challenge us for
changing and correcting.
[Sidenote: The purpose of the Translators, with their number, furniture,
care, &c.] But it is high time to leave them, and to shew in brief what we
proposed to ourselves, and what course we held, in this our perusal and
survey of the Bible. Truly, good Christian Reader, we never thought from
the beginning that we should need to make a new translation, nor yet to
make of a bad one a good one: (for then the imputation of _Sixtus_ had
been true in some sort, that our people had been fed with gall of dragons
instead of wine, with wheal instead of milk;) but to make a good one
better, or out of many good ones one principal good one, not justly to be
excepted against; that hath been our endeavour, that our mark. To that
purpose there were many chosen, that were greater in other men’s eyes than
in their own, and that sought the truth rather than their own praise.
Again, they came, or were thought to come, to the work, not _exercendi
causa_, (as one saith,) but _exercitati_, that is, learned not to learn;
for the chief overseer and ἐργοδιώκτης under his Majesty, to whom not only
we, but also our whole Church was much bound, knew by his wisdom, which
thing only _Nazianzen_ taught so long ago, [Sidenote: _Nazianz._ εἰς ρν’,
ἐπισκ παρουσ. _Idem in Apologet._] that it is a preposterous order to
teach first and to learn after; that τὸ ἐν πίθῳ κεραμίαν μανθάνειν to
learn and practise together, is neither commendable for the workman, nor
safe for the work. Therefore such were thought upon, as could say modestly
with St. _Hierome_, _Et Hebræum sermonem ex parte didicimus, et in Latino
pene ab ipsis incunabulis, &c., detriti sumus; Both we have learned the
Hebrew tongue in part, and in the Latin we have been exercised almost from
our very cradle._ St. _Hierome_ maketh no mention of the _Greek_ tongue,
wherein yet he did excel; because he translated not the Old Testament out
of _Greek_, but out of _Hebrew_. And in what sort did these assemble? In
the trust of their own knowledge, or of their sharpness of wit, or
deepness of judgment, as it were in an arm of flesh? At no hand. They
trusted in him that hath the key of _David_, opening, and no man shutting;
they prayed to the Lord, the Father of our Lord, to the effect that St.
_Augustine_ did: [Sidenote: _St. August. lib. 11. Confess. cap. 2._] _O
let thy Scriptures be my pure delight; let me not be deceived in them,
neither let me deceive by them_. In this confidence, and with this
devotion, did they assemble together; not too many, lest one should
trouble another; and yet many, lest many things haply might escape them.
If you ask what they had before them; truly it was the _Hebrew_ text of
the Old Testament, the _Greek_ of the New. These are the two golden pipes,
or rather conduits, wherethrough the olivebranches empty themselves into
the gold. [Sidenote: _St. Aug. 3. De doctr. cap. 3., &c. St. Hieron. ad
Suniam et Fretel. St. Hieron. ad Lucinium, Dist 9._ Ut veterum.] St.
_Augustine_ calleth them precedent, or original, tongues; St. _Hierome_,
fountains. The same St. _Hierome_ affirmeth, and _Gratian_ hath not spared
to put it into his decree, That _as the credit of the old books_ (he
meaneth of the Old Testament) _is to be tried by the Hebrew volumes; so of
the new by the Greek tongue_, he meaneth by the original _Greek_. If truth
be to be tried by these tongues, then whence should a translation be made,
but out of them? These tongues therefore (the Scriptures, we say, in those
tongues) we set before us to translate, being the tongues wherein God was
pleased to speak to his Church by his Prophets and Apostles. [Sidenote:
_Joseph. Antiq. lib. 12._] Neither did we run over the work with that
posting haste that the _Septuagint_ did, if that be true which is reported
of them, that they finished it in seventy-two days; neither were we barred
or hindered from going over it again, having once done it, like St.
_Hierome_, [Sidenote: _St. Hieron. ad Pammach. pro lib. advers. Jovinian._
πρωτόπειροι.] if that be true which himself reporteth, that he could no
sooner write anything, but presently it was caught from him, and
published, and he could not have leave to mend it; neither, to be short,
were we the first that fell in hand with translating the Scripture into
_English_, and consequently destitute of former helps, as it is written of
_Origen_, that he was the first in a manner, that put his hand to write
commentaries upon the Scriptures, and therefore no marvel if he overshot
himself many times. None of these things: The work hath not been huddled
up in seventy-two days, but hath cost the workmen, as light as it seemeth,
the pains of twice seven times seventy-two days, and more. Matters of such
weight and consequence are to be speeded with maturity: for in a business
of moment a man feareth not the blame of convenient slackness. Neither did
we think much to consult the translators or commentators, [Sidenote: Φιλεῖ
γὰρ ὀκνεῖν πραγμ’ ἀνὴρ πράσσων μέγα, _Sophocl. in Elect._] _Chaldee_,
_Hebrew_, _Syrian_, _Greek_, or _Latin_; no, nor the _Spanish_, _French_,
_Italian_, or _Dutch_; neither did we disdain to revise that which we had
done, and to bring back to the anvil that which we had hammered: but
having and using as great helps as were needful, and fearing no reproach
for slowness, nor coveting praise for expedition, we have at length,
through the good hand of the Lord upon us, brought the work to that pass
that you see.
[Sidenote: Reasons moving us to set diversity of senses in the margin,
where there is great probability for each. πάντα τὰ ἀναγκαῖα δῆλα.] Some
peradventure would have no variety of senses to be set in the margin,
lest the authority of the Scriptures for deciding of controversies by that
shew of uncertainty should somewhat be shaken. But we hold their judgment
not to be so sound in this point. For though _whatsoever things are
necessary are manifest_, as St. _Chrysostome_ saith; [Sidenote: _St.
Chrysost. in 2 Thess. cap. 2. St. Aug. 2. De doctr. Christ, c. 9._] and,
as St. _Augustine_, _in those things that are plainly set down in the
Scriptures all such matters are found, that concern faith, hope, and
charity_: Yet for all that it cannot be dissembled, that partly to
exercise and whet our wits, partly to wean the curious from lothing of
them for their every where plainness, partly also to stir up our devotion
to crave the assistance of God’s Spirit by prayer, and lastly, that we
might be forward to seek aid of our brethren by conference, and never
scorn those that be not in all respects so complete as they should be,
being to seek in many things, ourselves, it hath pleased God in his Divine
Providence here and there to scatter words and sentences of that
difficulty and doubtfulness, not in doctrinal points that concern
salvation, (for in such it hath been vouched that the Scriptures are
plain,) but in matters of less moment, that fearfulness would better
beseem us than confidence, and if we will resolve, to resolve upon modesty
with St. _Augustine_, [Sidenote: _St. August. lib. 8. De Gen. ad liter.
cap. 5._] (though not in this same case altogether, yet upon the same
ground,) _Melius est dubitare de occultis, quam litigare de incertis_: It
is better to make doubt of those things which are secret, than to strive
about those things that are uncertain. [Sidenote: ἅπαξ λεγόμενα.] There be
many words in the Scriptures, which be never found there but once, (having
neither brother nor neighbour, as the _Hebrews_ speak,) so that we cannot
be holpen by conference of places. Again, there be many rare names of
certain birds, beasts, and precious stones, &c. concerning which the
_Hebrews_ themselves are so divided among themselves for judgment, that
they may seem to have defined this or that, rather because they would say
something, than because they were sure of that which they said, [Sidenote:
_Hier. in Ezek. cap. 3._] as St. _Hierome_ somewhere saith of the
_Septuagint_. Now in such a case doth not a margin do well to admonish the
Reader to seek further, and not to conclude or dogmatize upon this or that
peremptorily? For as it is a fault of incredulity, to doubt of those
things that are evident; so to determine of such things as the Spirit of
God hath left (even in the judgment of the judicious) questionable, can be
no less than presumption. [Sidenote: _St. Aug. 2. De doctr. Christ. c.
1._] Therefore as St. _Augustine_ saith, that variety of translations is
profitable for the finding out of the sense of the Scriptures: so
diversity of signification and sense in the margin, where the text is not
so clear, must needs do good; yea, is necessary, as we are persuaded.
[Sidenote: _Sixtus 5. Præf. Bibl._] We know that _Sixtus Quintus_
expressly forbiddeth that any variety of readings of their vulgar edition
should be put in the margin; (which though it be not altogether the same
thing to that we have in hand, yet it looketh that way;) but we think he
hath not all of his own side his favourers for this conceit. They that are
wise had rather have their judgments at liberty in differences of
readings, than to be captivated to one, when it may be the other.
[Sidenote: _Plat. in Paulo secundo._] If they were sure that their high
priest had all laws shut up in his breast, as _Paul_ the Second bragged,
and that he were as free from error by special privilege, as the dictators
of _Rome_ were made by law inviolable, it were another matter; then his
word were an oracle, his opinion a decision. [Sidenote: ὁμοιοπαφής Τρωτὸς
γ’ ἡ χρώς ἐστι.] But the eyes of the world are now open, God be thanked,
and have been a great while; they find that he is subject to the same
affections and infirmities that others be, that his body is subject to
wounds; and therefore so much as he proveth, not as much as he claimeth,
they grant and embrace.
[Sidenote: Reasons inducing us not to stand curiously upon an identity of
phrasing.] Another thing we think good to admonish thee of, gentle Reader,
that we have not tied ourselves to an uniformity of phrasing, or to an
identity of words, as some peradventure would wish that we had done,
because they observe, that some learned men somewhere have been as exact
as they could that way. Truly, that we might not vary from the sense of
that which we had translated before, if the word signified the same thing
in both places, [Sidenote: πολύσημα.] (for there be some words that be not
of the same sense every where,) we were especially careful, and made a
conscience, according to our duty. But that we should express the same
notion in the same particular word; as for example, if we translate the
_Hebrew_ or _Greek_ word once by _purpose_, never to call it _intent_; if
one where _journeying_, never _travelling_; if one where _think_, never
_suppose_; if one where _pain_, never _ache_; if one where _joy_, never
_gladness_, &c. thus to mince the matter, we thought to savour more of
curiosity than wisdom, and that rather it would breed scorn in the
atheist, than bring profit to the godly reader. For is the kingdom of God
become words or syllables? Why should we be in bondage to them, if we may
be free? use one precisely, when we may use another no less fit as
commodiously? [Sidenote: Abed. _Niceph. Calist. lib. 8. cap. 42. St.
Hieron. in 4 Jonæ. See St. Aug. Epist. 10._] A godly Father in the
primitive time shewed himself greatly moved, that one of newfangledness
called κραββάτον, 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 been used) into _hedera_. Now if this happen
in better times, and upon so small occasions, we might justly fear hard
censure, if generally we should make verbal and unnecessary changings. We
might also be charged (by scoffers) with some unequal dealing towards a
great number of good _English_ words. For as it is written of a certain
great Philosopher, that he should say, that those logs were happy that
were made images to be worshipped; for their fellows, as good as they, lay
for blocks behind the fire: so if we should say, as it were, unto certain
words, Stand up higher, have a place in the Bible always; and to others of
like quality, Get you hence, be banished for ever; we might be taxed
peradventure with St. _James’s_ words, namely, _To be partial in
ourselves, and judges of evil thoughts_. [Sidenote: λεπτολογία. ὰδολεοχία
τὸ σπουδάζειν ἐπὶ ὀνόμασι. _See Euseb._ προπαρασκ. _lib. 2. ex Plat._] Add
hereunto, that niceness in words was always counted the next step to
trifling; and so was to be curious about names too: also that we cannot
follow a better pattern for elocution than God himself; therefore he using
divers words in his holy writ, and indifferently for one thing in nature:
we, if we will not be superstitious, may use the same liberty in our
_English_ versions out of _Hebrew_ and _Greek_, for that copy or store
that he hath given us. Lastly, we have on the one side avoided the
scrupulosity of the Puritanes, who leave the old Ecclesiastical words, and
betake them to other, as when they put _washing_ for _baptism_, and
_congregation_ instead of _Church_: as also on the other side we have
shunned the obscurity of the Papists, in their _azymes_, _tunike_,
_rational_, _holocausts_, _prepuce_, _pasche_, and a number of such like,
whereof their late translation is full, and that of purpose to darken the
sense, that since they must needs translate the Bible, yet by the language
thereof it may be kept from being understood. But we desire that the
Scripture may speak like itself, as in the language of _Canaan_, that it
may be understood even of the very vulgar.