The Translators to the Reader
¶ 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 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 sentuality: by the second we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by violence: by the third we are enabled to inform and reform others by the light and feeling that we have attained unto ourselves: briefly, by the fourth, being brought together to a parley face to face, we sooner compose our differences, than by writings, which are endless: and lastly, that the Church be sufficiently provided for is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts again themselves do hang to receive the spiritual and sincere milk of the word) livelihood and support fit for their estates. Thus it is apparent, that these things which we speak of are of most necessary use, and therefore that none, either without absurdity can speak against them, or without note of wickedness can spurn against them.
Yet for all that, the learned know, that certain worthy men have been brought
to untimely death for none other fault, but for seeking to reduce their countrymen
to good order and discipline: 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 Clerck, 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 ambassadors
and messengers of the great King of kings should be furnished, it is not
unknown what a fiction or fable (so it is esteemed, and for no better by the
reporter himself, though superstitious) was devised: namely, 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 at least tossed upon
tongues; for utterly to escape the snatch of them it is impossible. If any man
conceit, that this is the lot and portion of the meaner sort only, and that Princes
are privileged by their high estate, he is deceived. As the sword devoureth as well one
as 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; 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. Solomon was greater than David, though not in virtue, yet in power; and
by his power and wisdom he built at 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 easing of the burden? Make
, say they, the grievous
servitude of thy father, and his sore yoke, lighter.
Belike he had charged them with
some levies, and troubled htem with some carriages; hereupon they raise up a
tragedy, and with 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.
¶ The highest personages have been calumniated
If we will descend to latter time, we shall find many the like examples of such
kind, or rather unkind, apcceptance. 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. 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. 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. 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 abridgments into request. This is the
measure that hath been rendered to excellent Princes in former time, 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 iwth the ancient. No, No,
the reproof of Moses taked hold of most ages, Ye 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 son
, saith the wise man. And St Stephen, As your
fathers did, so do ye.
¶ His Majesty's constancy, notwithstanding calumniation, for the survey of the English translations
This, and more to this purpose, his Majesty that now reigneth
(and long, and long, may he reign, and his offspring 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 sharpe tongue. For he
that meddleth with men's religion in any part meddleth with the 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
immoveable, and an anvil not easy to be beaten into plates
, as one saith; he knew who
had chosen him ot be a soldier, or rather a captain; and being assured that he
course which he intended made much for the glory of God, and the building up
of his Church, he would not suffer it 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, Them
that honour me I will honour
: neither was it a vain word that Eusebius delivered long
ago, That piety toward God was the weapon, and the only weapon, that both
preserved Constantine's person, and avenged him of his enemies.
¶ 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. Isai. viii. 20. They
are commended that searched and studied them, Acts xvii. II. and viii. 28, 29. They
are reproved that were unskilful in them, or slow to believe them, Matt. 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. 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 name 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, 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, thath likewise written not only of the riches, but also of
the perfection of the Scripture? I adore the fulness of the Scripture
, saith Tertullian
against Hermogenes. 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 Scirpture. 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, ἐ εισάγε̑ιν) 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? 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; 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
fspringing 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, ligh 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.
¶ Translation necessary
But how shall men meditate in that which they cannot understand? How shall
they understand that which is kept close in an unknown tongue? as it is written,
Except I know the power of the voice, I shall be to him that speaketh a barbarian, and
he that speaketh shall be a barbarian to me.
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 the tongues which we do not
understand are plainly deaf; we may turn the deaf ear unto them. The Scythian
counted the Athenian, whom he did not understand, barbarous: 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: 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;
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, the unlearned are but like children at Jacob's well (which was deep)
without a bucket or something to draw with: 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.
¶ The translation of the Old Testament out of the Hebrew into Greek
While God would be known only in Jacob, and have his name great in Israel, and in none other place; while the dew lay on Gideon's fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the language of Canaan, that is, Hebrew, one and the same original in Hebrew was sufficient. But when the fulness of time drew near, that the Sun of righteousness, the Son of God, should come ineto the world, whom God ordained to be reconciliation through faith in his blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then, lo, it pleased the Lord to stir up the spirit of a Greek grince, (Greek for descent and language,) even of Ptolemy Philadelph king of Egypt, to procure the translating of the book of God out of Hebrew into Greek. This is the translation of the Seventy interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as St John Baptist did among the Jews by vocal. For the Grecians, being desirous of learning, were not wont to suffer books of worth to lie moulding in kings' libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common. Again the Greek tongue was well known and made familiar to most inhabitants in Asia by reason of the conquests that there the Grecians had made, as also by the colonies which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Africk too. Therefore the word of God, being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house; or like a proclamationi sounded forth in the marketplace, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first preachers of the Gospel to appeal unto for witness, and for the learners also of those times to make search and trial by. It is certain, that the translation was not so sound and so perfect, but that it needed in many places correction; and who had been so sufficient for this work as the Apostles or apostolick men? Yet it seemed good to the Holy Ghost and to them to take that which they found, (the same being for the greatest part true and sufficient,) rather than by making a new, in that new world and green age of the Church, to expose themselves to many exceptions and cavillations, as though they made a translation to serve their own turn; and therefore bearing witness to themselves, their witness not to be regarded. This may be supposed to be some cause, why the translation of the Seventy was allowed to pass for current. Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jews. For not long after Christ, Aquila fell in hand with a new translation, and after him Theodotion, and after him Symmachus: yea, there was a fifth, and a sixth edition, the authors whereof were not known. These with the Seventy made up the Hexapla, and were worthily and to great purpose compiled together by Origen. Howbeit the edition of the Seventywent away with the credit, and therefore not only was placed in the midst by Origin, (for the worth and excellency thereof above the rest, as Epiphanius gathereth,) but also was used by the Greek Fathers for the ground and foundation of their commentaries. Yea, Epiphanius abovenamed doth attribute so much unto it, that he holdeth the authors thereof not only for interpreters, but also for prophets in some respect: and Justinian the Emperor, injoining the Jews his subjects to use especially the translation of the Seventy, rendereth this reason thereof, Because they were, as it were, enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the Prophet to be men and not God, and their horses flesh and not spirit: so it is evident, (and St Hierome affirmeth as much,) that the Seventy were interpreters, they were not prophets. They did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance; yea, sometimes they may be noted to add to the original, and sometimes to take from it: which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the Spirit gave them utterance. This may suffice touching the Greek translations of the Old Testament.
¶ Translation out of Hebrew and Greek into Latin
There were also within a few hundred years after Christ translations many into the Latin tongue: for this tongue also was very fit to convey the Law and the Gospel by, because in those times very many countries of the West, yea of the South, East, and North, spake or understood Latin, being made provinces to the Romans. But now the Latin translations were too many to be all good: for they were infinite; (Latini interpretes nullo modo numerari possunt, saith St Augustine.) Again, they were not out of the Hebrew fountain, (we speak of the Latin translations of the Old Testament,) but out of the Greek stream; therefore the Greek being not altogether clear, the Latin derived from it must needs be muddy. This moved St Hierome, a most learned Father, and the best linguist without controversy of his age, or of any other that went before him, to undertake the translating of the Old Testament out of the very fountains themselves; which he performed with that evidence of great learning, judgment, industry, and faithfulness, that he hath for every bound the Church unto him in a debt of special remembrance and thankfulness.
¶ The translating of the Scriptures into the vulgar tongues
Now though the Church were thus furnished with Greek and Latin translations,
even before the faith of Christ was generally embraced in the Empire: (for the
learned know, that even in St Hierome's 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 have the Scriptures in the language
which themselves understood, Greek and Latin, (as the good lepers were not
content to fare well themselves, but acquainted their neighbours with the store
that God had sent, that they also might provide for themselves;) but also for the
behoof and edifying of the unlearned, which hungered and thirsted after righteousness,
and had souls to be saved as well as they, they provided translations into the
vulgar for their countrymen, insomuch that most nations under heaven did shortly
after their conversion hear Christ speaking unto them in their mother tongue, not
by the voice of their minister only, but also by the written word translated. If any
doubt hereof, he may be satisfied by examples enough, if enough will serve the
turn. First, St Hierome saith, Multarum gentium linguis Scriptura ante translata docet
falsa esse quæ addita sunt
, &c. that is, 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 St Hierome in that place. The same Hierome elsewhere
affirmeth that he, the time was, had set forth the translation of the Seventy, suæ
linguæ hominibus; that is, for his countrymen of Dalmatia. Which words not only
Erasmus doth understand to purport, that St Hierome translated the Scripture into
the Dalmatian tongue; but also Sixtus Senensis, and Alphonsus a Castro, (that we
speak of no more,) men not to be excepted against by them of Rome, do ingenuously
confess as much. So St Chrysostome, that lived in St Hierome's time, giveth
evidence with him: The doctrine of St John
(saith he) did not in such sort
(as the
Philosophers' did) vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians,
and infinite other nations, being barbarous people, translated it into their
(mother)
tongue, and have learned to be
(true) Philosophers
, he meaneth Christians. To this
may be added Theodoret, as next unto him both for antiquity, and for learning. His
words be these, Every country that is under the sun is full of these words,
(of the
Apostles and Prophets;) and the Hebrew tongue
(he meaneth the Scriptures in the
Hebrew tongue) is turned not only into the language of the Grecians, but also of the
Romans, and Egyptians, and Persians, and Indians, and Armenians, and Scythians,
and Sauromatians, and, briefly, into all the languages that any nation useth.
So he. In
like manner Ulpilas is reported by Paulus Diaconus and Isidore, and before them by
Sozomen, to have translated the Scriptures into the Gothick tongue: John Bishop
of Sevil by Vasseus, to have turned them into Arabick about the Year of our Lord
717: Beda by Cistertiensis, to have turned the Psalter
into Saxon: Methodius by Aventinus (printed at Ingolstad) to have turned the Scriptures
into Sclavonian: Valdo Bishop of Frising by Beatus Rhenanus, to have caused
about that time the Gospels to be translated into Dutch rhyme, yet extant in the
library of Corbinian: Valdus by divers, to have turned them himself, or to have
gotten them turned, into French, about the Year 1160: Charles the Fifth of that
name, surnamed The wise, to have caused them to be turned into French about 200
years after Valdus' time; of which translation there be many copies yet extant, as
witnesseth Beroaldus. Much about that time, even in our King Richard the Second's
days, John Trevisa translated them into English, and many English Bibles in
written hand are yet to be seen with divers; translated, as it is very probable, in
that age. So the Syrian translation of the New Testament is in most learned men's
libraries, of Widminstadius' setting forth; and the Psalter in Arabick is with many,
of Augustinus Nebiensis' setting forth. So Postel affirmith, that in his travel he saw
the Gospels in the Ethiopian tongue: And Ambrose Thesius alledgeth the Psalter of
the Indians, which he testifieth to have been set forth by Potken in Syrian characters.
So that to have the Scriptures in the mother tongue is not a quaint conceit
lately taken up, either by the Lord Cromwell in England, or by the Lord Radevile
in Polony, or by the Lord Ungnadius in the Emperor's dominion, but hath been
thought upon, and put in practice of old, even from the first times of the conversion
of any nation; no doubt, because it was esteemed most profitable to cause
faith to grow in men's hearts the sooner, and to make them to be able to say with
the words of the Psalm, As we have heard, so we have seen.
¶ The unwillingness of our chief adversaries that the Scriptures should be divulged in the mother tongue, &c.
Now the church of Rome would seem at the length to bear a motherly affection toward her children, and to allow them the Scriptures in the mother tongue: but indeed it is a gift, not deserving to be called a gift, an unprofitable gift: they must first get a licence in writing before they may use them; and to get that, they must approve themselves to their Confessor, that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their superstition. Howbeit it seemed too much to Clement the Eighth, that there should be any licence granted to have them in the vulgar tongue, and therefore he overruleth and frustrateth the grant of Pius the Fourth. So much are they afraid of the light of the Scirputre, (Lucifugæ Scripturarum, as Tertullian speaketh,) that they will not trust the people with it, no not as it is set forth by their own sworn men, no not with the licence of their own Bishops and Inquisitors. Yea, so unwilling they are to communicate the Scriptures to the people's understanding in any sort, that they are not ashamed to confess, that we forced them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touchstone, but he that hath the counterfeit; neither is it the true man that shunneth the light, but the malefactor, lest his deeds should be reproved; neither is it the plaindealing merchant that is unwilling to have the weights, or the meteyard, brought in place, but he that useth deceit. But we will let them alone for this fault, and return to translation.
¶ The speeches and reasons, both of our brethren, and of our adversaries, against this work
Many men's mouths have been opened a good while (and yet are not stopped)
with speeches about the translation so long in hand, or rather perusals of translations
made before: and ask what may be the reason, what the necessity, of the
employment. Hath the Church been deceived, say they, all this while? Hath her
sweet bread been mingled with leaven, her silver with dross, her wine with water,
her milk with lime? (lacte gypsum male miscetur, saith St Irenee.) We hoped that we
had been in the right way, that we had had the Oracles of God delivered unto us,
and that though all the world had cause to be offended, and to complain, yet that
we had none. Hath the nurse holden out the breast, and nothing but wind in it?
Hath the bead been delivered by the Fathers of the Church, and the same proved
to be lapidosus
, as Seneca speaketh? What is it to handle the word of God deceitfully,
if this be not? Thus certain brethren. Also the adversaries of Judah and
Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both at the work and
workmen, saying, What do these weak Jews, &c. will they make the stones whole again
out of the heaps of dust which are burnt? although they build, yet if a fox go up, he shall
even break down their stony wall.
Was their translation good before? Why do they
now mend it? Was it not good? Why then was it obtruded to the people? Yea, why
did the Catholicks (meaning Popish Romanists) always go in jeopardy for refusing
to go to hear it? Nay, if it must be translated into English, Catholicks are the fittest
to do it. They have learning, and they know when a thing is well, they can manum
de tabula. We will answer them both briefly: and the former, being brethren, thus
with St Hierome, Damnamus veteres? Minime, sed post priorum studia in domo Domini
quod possumus laboramus.
That is, Do we condemn the ancient? In no case: but after
the endeavours of them that were before us, we take the best pains we can in the house
of God.
As if he said, Being provoked by the example of the learned that lived
before my time, I have thought it my duty to assay, whether my talent in the
knowledge of the tongues may be profitable in any measure to God's Church, lest
I should seem to have laboured in them in vain, and lest I should be thought to
glory in men (although ancient) above that which was in them. Thus St Hierome
may be thought to speak.
¶ A satisfaction to our brethren
And to the same effect say we, that we are so far off from condemning any of
their labours that travelled before us in this kind, either in this land, or beyond sea,
either in King Henry's time, or King Edward's, (if there were any translation, or
correction of a translation, in his time,) or Queen Elizabeth's of ever renowned
memory, that we acknowledge them to have been raised up of God for the building
and furnishing of his Church, and that they deserve to be had of us and of
posterity in everlasting remembrance. The judgment of Aristotle is worthy and well
known: If Timotheus had not been, we had not had much sweet musick: but if Phrynis
(Timotheus' master) had not been, we had not had Timotheus.
Therefore blessed be
they, and most honoured be their name, that break the ice, and give the onset
upon that which helpeth forward to the saving of souls. Now what can be more
available thereto, than to deliver God's book unto God's people in a tongue which
they understand? Since of an hidden treasure, and of a fountain that is sealed,
there is no profit, as Ptolemy Philadelph wrote to the Rabbins or masters of the
Jews, as witnesseth Epiphanius: and as St Augustine saith, A man had rather be with
his dog than with a stranger
(whose tongue is trange unto him.) Yet for all that,
as nothing is begun and perfected at the same time, and the latter thoughts are
thought to be the wiser: so, if we building upon their foundation that went before
us, and being holpen by their labours, do endeavour to make that better which
they left so good; no man, we are sure, hath cause to mislike us; they, we persuade
ourselves, if they were alive, would thank us. The vintage of Abiezer, that strake
the stoke: yet the gleaning of grapes of Ephraim was not to be despised. See Judges
viii. 2. Joash the king of Israel did not satisfy himself till he had smitten the ground
three times; and yet he offended the Prophet for giving over then. Aquila, of whom
we spake before, translated the Bible as carefully and as skilfully as he could; and
yet he thought good to go over it again, and then it got the credit with the Jews,
to be called κατ' ἀκρίβειαν, that is, accurately done, as St Hierome witnesseth. How
many books of profane learning have been gone over again and again, by the same
translators, by others? Of one and the same book of Aristotle's Ethicks there are
extant not so few as six or seven several translations. Now if this cost may be
bestowed upon the gourd, which affordeth us a little shade, and which to day
flourisheth, but to morrow is cut down; what may we bestow, nay, what ought we
not to bestow, upon the vine, the fruit whereof maketh glad the conscience of
man, and the stem whereof abideth for ever? And this is the word of God, which
we translate. What is the chaff to the wheat? saith the Lord. Tanti vitreum, quanti
verum margaritum!
(saith Tertullian.) If a toy of glass be of that reckoning with us,
how ought we to value the true pearl! Therefore let no man's eye be evil, because
his Majesty's is good; neither let any be grieved, that we have a Prince that seeketh
the increase of the spiritual wealth of Israel; (let Sanballats and Tobiahs do so,
which therefore do bear their just reproof;) but let us rather bless God from the
ground of our heart for working this religious care in him to have the translations
of the Bible maturely considered of and examined. For by this means it cometh
to pass, that whatsoever is sound already, (and all is sound for substance in one
or other of our editions, and the worst of ours far better than their authentick
vulgar) the same will shine nas gold more brightly, being rubbed and polished; also,
if any thing be halting, or superfluous, or not so agreeable to the original, the same
may be corrected, and the truth set in place. And what can the King command
to be done, that will bring him more true honour than this? And wherein could
they that have been set a work approve their duty to the King, yea, their obedience
to God, and love to the Saints, more, than by yielding their service, and all that
is within them, for the furnishing of the work? But besides all this, they were the
principal motives of it, and therefore ought least to quarrel it. For the very historical
truth is, that upon the importunate pertitions of the Puritanes at his Majesty's
coming to this crown, the conference at Hampton-court having been appointed for
hearing their complaints, when by force of reason they were put from all other
grounds, they had recourse at the last to this shift, they could not with good
conscience subscribe to that communion book, since it maintained the Bible as it
was there translated, which was, as they said, a most corrupted translation. And
although this was judged to be but a very poor and empty shift, yet even hereupon
did his Majesty begin to bethink himself of the good that might ensue by a new
translation, and presently after gave order for this translation which is now presented
unto thee. Thus much to satisfy our scrupulous brethren.
¶ An answer to the imputations of our adversaries
Now to the latter we answer, That we do not deny, nay, we affirm and avow,
that the very meanest translation of the Bible in English, set forth by men of our
profession, (for we have seen none of their's of the whole Bible as yet) containeth
the word of God, nay, is the word of God: as the King's speech which he uttered
in Parliament, being translated into French, Dutch, Italian, and Latin, is still the
King's speech, though it be not interpreted by every translator with the like grace,
nor peradventure so fitly for phrase, nor so expressly for sense, every where. For
it is confessed, that things are to take their denominationof the greater part; and
a natural man could say, Verum ubi multa nitent in carmine, non ego paucis offendor
maculis, &c. A man may be counted a virtuous man, though he have made many
slips in his life, (else there were none virtuous, for in many things we offend all
,) also
a comely man and lovely, though he have some warts upon his hand; yea, not only
freckles upon his face, but also scars. No cause therefore why the word translated
should be denied to be the word, or forbidden to be current, notwithstanding that
some imperfections and blemishes may be noted in the setting forth of it. For what
ever was perfect under the sun, where Apostles or apostolick men, that is, men
endued with an extraordinary measure of God's Spirit, and privileged with the
privilege of infallibility, had not their hand? The Romanists therefore in refusing
to hear, and daring to burn the word translated, did no less than despite the Spirit
of grace, from whom originally it proceeded, and whose sense and meaning, as
well as man's weakness would enable, it did express. Judge by an example or two.
Plutarch writeth, that after that Rome had been burnt by the Gauls, they fell soon
to build it again: but doing it in haste, they did not cast the streets, nor proportion
the houses in such comely fashion, as had been most sightly and convenient. Was
Cataline therefore an honest man, or a good patriot, that sought to bring it to a
combustion? Or Nero a good Prince, that did indeed set it on fire? So by the story
of Ezra and the prophecy of Haggai it may be gathered, that the temple built by
Zerubbabel after the return from Babylon was by no means to be compared to the
former built by Solomon for they that remembered the former wept when they
considered the latter. 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 it so grace and commend it to the Church,
if it had been unworthy the appellation and and name of the word of God. And
whereas they urge for their second defence of their viligying 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: 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: 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 Doctr.
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 translation 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 ever that which he had done, and to amend it where he
saw cause? St Augustine was not afraid to exhort St Hierome to a Palinodia or
recantation. The name 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 hinderance 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 Abrosianum,) was a great while in special use and
request: but Pope Adrian, 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 above 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 minory: 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
translations, 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, 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? That the same Leo
exhorted Pagmine to translate the whole Bible, and bare whatsoever charges was
necessary for the work? Surely, as the apostle reasoneth to the Hebrews, that if
the former Law and Testament had been sufficient, there had been no need of the latter
:
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. 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.
¶ 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 turth 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 also Nazianzen taught so long ago, that
it is a preposterous order to tearch first, and to learn after; that τ̀ο ἐν πίθ̨ω 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; 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.
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. 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, if that be true which himself reporteth, that he could no sooner write any
thing, 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
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, Chaldee, Hebrew, Syrian, Greek, or Latin;
no, nor the Spanish, French, Italian, or Dutch, neither did we disdain to revise that
which we had done, and to bring back to the anvil that which we had hammered:
but having and using as great helps as were needful, and fearing no reproach for
slowness, nor coveting praise for expedition, we have at length, through the good
hand of the Lord upon us, brought the work to that pass that you see.
¶ Reasons moving us to set diversity of senses in the margin, where there is a great probability for each
Some peradventure would have no variety of senses to be set in the margin, lest
the authority of the Scriptures for deciding of controversies by that 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; and, as St Augustine, in those things that are palinly 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, (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. 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, 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. 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. 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 judgment at liberty in differences of readings, than to be captivated to one,
when it may be the other. If they were sure that their high priest had all laws shut
up in his breast, as Paul the Second bragged, and that he were as free from error
by special privilege, as the dictators of Rome were made by law inviolable, it were
another matter; then his word were an oracle, his opinion a decision. But the eyes
of the world are now open, God be thanked, and have been a great while; they
find that he is subject to the same affections and infirmities that others be, that
his body is subject to wounds; and therefore so much as he proveth, not as much
as he claimeth, they grant and embrace.
¶ Reasons inducing us not to stand curiously upon an identity of phrasing
Another 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, (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 Hebrews 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? A godly Father in the primitive time shewed
himself greatly moved, that one of newfangledness called κραββάτον, σκίμρονς,
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
toward 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.
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.
Many other things we might give thee warning of, gentle Reader, if we had not
exceeded the measure of a preface already. It remaineth that we commend thee
to God, and to the Spirit of his grace, which is able to build purther than we can
ask or think. He removeth the scales from our eyes, the vail from our hearts,
opening our wits that we may understand his word, enlarging our hearts, yea,
correcting our affections, that we may love it above gold and silver, yea, that we
may love it to the end. Ye are brought unto fountains of living water which ye
digged not; do not cast earth into them, with the Philistines, neither prefer broken
pits before them, with the wicked Jews. Others have laboured, and you may enter
into their labours. O receive not so great things in vain: O despise not so great
salvation. Be not like swine to tread under foot so precious things, neither yet like
dogs to tear and abuse holy things. Say not to our Saviour with the Gergesites,
Depart out of our coasts; neither yet with Esau sell your birthright for a mess of
pottage. If light be come into the world, love not darkness more than light: if food,
if clothing, be offered, go not naked, starve not yourselves. Remember the advice
of Nazianzene, It is a grievous thing
(or dangerous) to neglect a great fair, and to seek
to make markets afterwards
: also the encouragement of St Chrysostome, It is altogether
impossible, that he that is sober
(and watchful) should at any time be neglected
: lastly,
the admonition and menacing of St Augustine, They that despise God's will inviting
them shall feel God's will taking vengeance of them.
It is a fearful thing to fall into
the hands of the living God; but a blessed thing it is, and will bring us to everlasting
blessedness in the end, when God speaketh unto us, to hearken; when he
setteth his word before us, to read it; when he stretcheth out his hand and calleth,
to answer, Here am I, here we are to do thy will, O God. The Lord work a care
and conscience in us to know him and serve him, that we may be acknowledged
of him at the appearing of our Lord JESUS CHRIST, to whom with the Holy
Ghost be all praise and thanksgiving. Amen.