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The Translators to the Reader
Preface to the King James Version 1611
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The Best Things Have Been Calumniated
Zeal to promote the common good, whether it be by
devising anything ourselves, or revising that which hath been labored by others, deserveth
certainly much respect and esteem, but yet findeth but cold entertainment in the world.
It is welcomed with suspicion instead of love, and with emulation instead of
thanks: and if there be any hole left for cavil to enter, (and cavil, if it do not find a
hole, will make one,) it is sure to be misconstrued, and in danger to be condemned.
This will easily be granted by as many as know story, or have any experience.
For, was there ever anything projected, that savored any way of newness or
renewing, but the same endured many a storm of gainsaying, or opposition? A man
would think that Civility, wholesome Laws, learning and eloquence, Synods, and
Church-maintenance, (that we speak of no more things of this kind) should be as safe as a
Sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog
move his tongue against the motioners of them. For by the first, we are
distinguished from bruit-beasts led with sensuality: By the second, we are bridled and
restrained from outrageous behavior, 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 Commonwealths 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, 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 then contrary: And lastly, against Church-maintenance and allowance, in
such sort, as the Ambassadors and messengers of the great King of Kings should be
furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better
by the reporter himself, 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 anything of note or consequence, we subject ourselves to everyone's
censure, and happy is he that is least tossed upon tongues; for utterly to escape the
snatch of them it is impossible. If any man conceit, that this is the lot and
portion of the meaner sort only, and that Princes are privileged by their high estate, he
is deceived. As the sword devoureth as well one as the other, as it is in Samuel;
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 not great, save only against the King of Israel: so it is too
true, that Envy striketh most spitefully at the fairest, and at the chiefest. David
was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as
worthy 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 a Temple to the Lord, such a
one as was the glory of the land of Israel, and the wonder of the whole world. But
was that his magnificence liked of by all? We doubt of it. Otherwise, why 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 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 everyone's conscience.
The Highest Personages Have Been Calumniated
If we will descend to later times, we shall find many the
like examples of such kind, or rather unkind acceptance. The first Roman Emperor did
never do a more pleasing deed to the learned, nor more profitable to posterity, for
conserving the record of times in true supputation; than when he corrected the Calendar,
and ordered the year according to the course of the Sun: and yet this was imputed to him
for novelty, and arrogance, and procured to him great obloquy. So the first
Christened Emperor (at the leastwise 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 labor 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 showed so much when he was provoked,)
and condemned for giving himself to his ease, and to his pleasure. To be short, the
most learned Emperor of former times, (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, even, Cum
ben� facerent, mal� audire, For their good deeds to be evil spoken of. Neither is
there any likelihood, that envy and malignity died, and were buried with the ancient.
No, no, the reproof of Moses taketh hold of most ages; You are risen up in your
father's 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 S. Steven, As your fathers did, so do you.
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 anything for the public, (specially if it pertain to
Religion, and to the opening and clearing of the word of God,) the same setteth himself
upon a stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon
pikes, to be gored by every sharp tongue. For he that 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
color, but stood resolute, as a statue immovable, and an anvil not easy to be beaten into
plates, as one saith; he knew who had chosen him to be a Soldier, or rather a Captain, and
being assured that the course which he intended made 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, Them that
honor me, I will honor, neither was it a vain word that Eusebius delivered long ago, that
piety towards God was the weapon, and the only weapon that both preserved Constantine's
person, and avenged him of his enemies.
The Praise Of The Holy Scriptures
But now what piety without truth? What truth (what
saving truth) without the word of God? What word of God (whereof we may be sure)
without the Scripture? The Scriptures we are commanded to search. John 5:39.
Isaiah 8:20. They are commended that searched and studied them. Acts
17:11 and 8:28,29. They are reproved that were unskillful in them, or slow to
believe them. Matthew 22:29 and Luke 24:25. They can make us wise unto
salvation. 2 Timothy 3:15. If we be ignorant, they will instruct us; if out of
the way, they will bring us home; if out of order, they will reform us, if in heaviness,
comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; Tolle, lege, Take
up and read, take up and read the Scriptures, (for unto them was the direction) it was
said unto S. Augustine by a supernatural voice. Whatsoever is in the Scriptures,
believe me, saith the same S. Augustine, is high and divine; there is verily truth, and a
doctrine most fit for the refreshing 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 S. Augustine.
And S. Jerome: Ana scripturas, & amabit te sapientia &c. Love the
Scriptures, and wisdom will love thee. And S. 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 practiced, 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? I adore
the fullness of the Scripture, saith Tertullian against Hermogenes. And again, to
Apelles an heretic of the like stamp, he saith; I do not admit that which thou bringest in
(or concludest) of thine own (head or store, de tuo) without Scripture. So Saint
Justin Martyr before him; We must know by all means, saith he, that it is not lawful (or
possible) to Learn (anything) of God or of right piety, save only out of the Prophets, who
teach us by divine inspiration. So Saint Basil after Tertullian, It is a manifest
falling 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, epeisagein) any of those
things that are not written. We omit to cite to the same effect, S. Cyril B. of
Jerusalem in his 4 Cataches. Saint Jerome against Heluidius, Saint Augustine in his
3 Book against the letters of Petilian, and in very many other places of his works.
Also, we forbear to descend to latter 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, or curiosity, if we be not
content with them? Men talk much of eiresianh, how many sweet and goodly things it
had hanging on it; of the Philosophers stone, that it turneth copper into gold; of
Cornucopia, 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 armor, that is was an armor 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
armor, but also a whole armory of weapons, both offensive, and defensive; whereby we may
save ourselves and put the enemy to flight. It is not an herb, but a tree, or rather
a whole paradise of trees of life, which bring forth fruit every month, and the fruit
thereof is for meat, and the leaves for medicine. It is not a pot of Manna, or a
cruse of oil, which were for memory only, or for a meal's meat or two, but as it were a
shower of heavenly bread sufficient for a whole host, be it never so grea
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
indictor, 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.
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 those tongues
which we do not understand, are plainly deaf; we may turn the deaf ear unto them.
The Scythian counted the Athenian, whom he did not understand, barbarous: so the
Roman did the Syrian, and the Jew (even S. Jerome 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 Nicholas do storm at it: so the Jews long
before Christ, called all other nations, Lognazim, which is little better than barbarous.
Therefore as one complaineth, that always in the Senate of Rome, there was one or
other that called for an interpreter: 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 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 some thing to draw with: or as that person mentioned
by Isaiah, to whom when a sealed book was delivered, with this motion, Read this, I pray
thee, he was fain to make this answer, I cannot, for it is sealed.
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 fullness of time drew near, that the Sun of righteousness,
the Son of God should come into the world, whom God ordained to be a reconciliation
through faith in his blood, not only of the Jew only, but also of the Greek, yea, of all
them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a
Greek Prince (Greek for descent and language) even of Ptolome 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 Savior among the Gentiles by written preaching, as Saint John Baptist did among the
Jews by vocal. For the Grecians being desirous of learning, were not wont to suffer
books of worth to lie molding in King's Libraries, but had many of their servants, ready
scribes, to copy them out, and so they were dispersed and made common. Again, the
Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of
the conquest that there the Grecians had made, as also by the Colonies, which thither they
had sent. For the same causes also it was well understood in many places of Europe,
yea, and of Africa too. Therefore the word of God being set forth in Greek, becometh
hereby like a candle set upon a candlestick, which giveth light to all that are in the
house, or like a proclamation sounded forth in the market place, which most men presently
take knowledge of; and therefore that language was fittest to contain the Scriptures, both
for the first Preachers of the Gospel to appeal unto for witness, and for the learners
also of those times to make search and trial by. It is certain, that that
Translation was not so sound and so perfect, but that it needed in many places correction;
and who had been so sufficient for this work as the Apostles or Apostolic men? Yet
it seemed good to the Holy Ghost and to them, to take that which they found (the same
being for the greatest part true and sufficient), rather than by making a new, in that new
world and green age of the Church, to expose themselves to many exceptions and
cavillations, as thought 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 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 Seventy went away with the credit, and therefore
not only was placed in the midst of Origen (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 above named 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 enjoining the Jews his subjects to use
specially the Translation of the Seventy, rendreth this reason thereof, because they were
as it were enlightened with prophetical grace. Yet for all that, as the Egyptians
are said of the Prophet to be men and not God, and their horses flesh and not spirit: so
it is evident (and Saint Jerome affirmeth as much), that the Seventy were Interpreters,
they were not Prophets; they did many things well, as l
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 S. 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 altogether clear, the
Latin derived from it must needs be muddy. This moved S. Jerome a most learned
father, and the best linguist without controversy, of his age, or of any that went before
him, to undertake the translating of the Old Testament, out of the very fountains
themselves; which he performed with that evidence of great learning, judgement, industry,
and faithfulness, that he hath forever bound the Church unto him, in a debt of special
remembrance and thankfulness.
The Translating Of The Scripture 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 S. Jerome'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 neighbors 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 S. Jerome saith, Multarum genti� linguis Scriptura ani�
translata, docet falsa essequ� addita sunt, & c.i. The Scripture being
translated before in the languages of many Nations, doth show that those things that were
added (by Lucian or Hesychius) are false. So S. Jerome in that place. The same
Jerome elsewhere affirmeth that he, the time was, had set forth the translation of the
Seventy, su� lingu� hominibus.i. for his countrymen of Dalmatia. Which words not
only Erasmus doth understand to purport, that S. Jerome translated the Scripture into the
Dalmatian tongue, but also Sixtus Senensis, and Alphonsus � Castro (that we speak of no
more), men not to be excepted against by them of Rome, do ingenuously confess as much.
So, S. Chrysostome that lived in S. Jerome's time, giveth evidence with him: The
doctrine of S. John (saith he) did not in such sort (as the Philosophers did) vanish away:
but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations
being barbarous people, translated it into their (mother) tongue, and have learned to be
(true) Philosophers, he meaneth Christians. To this may be added Theodorit, 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 Isidor (and before them by Sozomen) to have translated the Scriptures
into the Gothic tongue: John Bishop of Sivil by Vasseus, to have turned them into Arabic,
about the year of our Lord 717: Beda by Cistertiensis, to have turned a great part of them
into Saxon: Efnard by Trithemius, to have abridged the French Psalter, as Beda had done
the Hebrew, about the year 800: King Alured by the said Cistertiensis, to have turned the
Psalter into Saxon: Methodius by Auentinus (printed at Ingolstad) to have turned the
Scriptures into Slavonian: Valdo, Bishop of Frising by Beatus Rhenanus, to have caused
about that time, the Gospels to be translated into Dutch rhythm, yet extant in the Library
of Corbinian: Valdus, by diverse to have turned them himself, or to have gotten them
turned into French, about the year 1160: Charles the 5, of that name, surnamed The Wise,
to have caused them to be turned into French, about 200 years after Valdus his time, of
which translation there be many copies yet extant, as witnesseth Beroaldus. Much
about that time, even in our King Richard the second's days, John Trevisa translated them
into English, and many English Bibles in written hand are yet to be seen with diverse,
translated as it is very probable, in that ag
Augustinus Nebiensis' setting forth. So Postel
affirmeth, that in his travail he saw the Gospels in the Ethiopian tongue; and Ambrose
Thesius allegeth 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 Radevil in Polonie, 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
motherly affection towards her children, and to allow them the Scriptures in their mother
tongue: but indeed it is a gift, not deserving to be called a gift, an unprofitable gift:
they must first get a License 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 Leaven of their superstition. Howbeit, it seemed too much
to Clement the 8. That there should be any License 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 Scripture (Lucifug� 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 License 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 plain dealing Merchant that is unwilling to have the
weights, or the meteyard brought in place, but he that useth deceit. But we will let
them alone for this fault, and return to translation.
The Speeches And Reasons, Both Of Our Brethren, And Of
Our Adversaries, Against This Work
Many men's mouths have been open a good while (and yet
are not stopped) with speeches about the Translations 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 mal� miscetur, saith S. Ireney.) 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
bread been delivered by the fathers of the Church, and the same proved to be lapidosus, as
Seneca speaketh? What is it to handle the word of God deceitfully, if this be not?
Thus certain brethren. Also the adversaries of Judah and Jerusalem, like
Sanballat in Nehemiah, mock, as we hear, both 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 Catholics (meaning Popish Romanists) always go in jeopardy, for refusing to go to
hear it? Nay, if it must be translated into English, Catholics are fittest to do it.
They have learning, and they know when a thing is well, they can manum de tabul�.
We will answer them both briefly: and the former, being brethren, thus, with S.
Jerome, Damnamus veteres? Minim�, sed post priorum studia in domo Domini quod
possumus laboramus. That is, Do we condemn the ancient? In no case: but after
the endeavors of them that were before us, we take the best pains we can in the house of
God. As if he said, Being provoked by the example of the learned 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
labored in them in vain, and lest I should be thought to glory in men, (although ancient,)
above that which was in them. Thus S. Jerome may be thought to speak.
A Satisfaction To Our Brethren
And to the same effect say we, that we are so far off
from condemning any of their labors that travailed before us in this kind, either in this
land or beyond sea, either in King Henry's time, or Kind 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 Judgement of Aristotle is worthy and well known:
If Timothy had not been, we had not had much sweet music; but if Phrynis (Timothy his
master) had not been, we had not had Timothy. Therefore blessed be they, and most
honored be their name, that break the ice, and giveth onset upon that which helpeth
forward to the saving of souls. Now what can be more available thereto, than to
deliver God's book unto God's people in a tongue which they understand? Since of an
hidden treasure, and of a fountain that is sealed, there is no profit, as Ptolome
Philadelph wrote to the Rabbis or masters of the Jews, as witnesseth Epiphanius: and as S.
Augustine saith; A man had rather be with his dog than with a stranger (whose tongue is
strange unto him). Yet for all that, as nothing is begun and perfected at the same
time, and the later thoughts are thought to be the wiser: so, if we building upon their
foundation that went before us, and being holpen by their labors, do endeavor to make that
better which they left so good; no man, we are sure, hath cause to mislike us; they, we
persuade ourselves, if they were alive, would thank us. The vintage of Abiezer, that
strake the stroake: yet the gleaning of grapes of Ephraim was not to be despised.
See Judges 8 verse 2. Joash the king of Israel did not satisfy himself, til
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
skillfully 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 cata acribeian, that is, accurately done, as Saint
Jerome 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
Ethics, there are extant not so few as six or seven several translations. Now if
this cost may be bestowed upon the gourd, which affordeth us a little shade, and which
today flourisheth, but tomorrow is cut down; what may we bestow, nay what ought we not to
bestow upon the Vine, the fruit whereof maketh glad the conscience of man, and the stem
whereof abideth forever? And this is the word of God, which we translate. What
is the chaff to the wheat, saith the Lord? Tanti vitreum, quantiverum 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 passe, that whatsoever is sound already
(and all is sound for substance, in one or other of our editions, and the worst of ours
far better than their authentic vulgar), the same will shine as gold more brightly, being
rubbed and polished; also, if anything be halting, or superfluous, or not so agreeable to
the original, the same may be corrected, and the truth set in place. And what can
the King command to be done, that will bring him more true honor than this? And
wherein could they that have been set a work, approve their duty to the King, yea their
obedience to God, and love to his Saints more, than by yielding their service, and all
that is w
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, that
they could not with good conscience subscribe to the Communion book, since it maintained
the bible as it was there translated, which was as they said, a most corrupted
translation. And although this was judged to be but a very poor and empty shift; yet even
hereupon did his Majesty begin to bethink himself of the good that might ensue by a new
translation, and presently after gave order for this Translation which is now presented
unto thee. Thus much to satisfy our scrupulous Brethren.
An Answer To The Imputations Of Our Adversaries
Now to the latter we answer; that we do not deny, nay we
affirm and avow, that the very meanest translation of the Bible in English, set forth by
men of our profession (for we have seen none of theirs of the whole Bible as yet),
containeth the word of God, nay, is the word of God. As the King's Speech which he
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, everywhere. For it
is confessed, that things are to take their denomination of the greater part; and a
natural man could say, Verum ubi multa nitent in carmine, non ego paucis offendor maculis,
&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 Apostolic men, that is, men endued with an extraordinary
measure of God's spirit, and privileged with the privilege of infallibility, had not their
hand? The Romanists therefore in refusing to hear, and daring to burn the Word
translated, did no less than despite the Spirit of grace, from whom originally it
proceeded, and whose sense and meaning, as well as man's weakness would enable, it did
express. Judge by an example 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 Catiline therefore an honest man, or a good Patriot, that
sought to bring it to a combustion? Or Nero a good Prince, that did indeed set it on
fire? So, by the story of Ezra, and the prophecy of Haggai it may be gathered, that
the Temple built by Zerubbabel after the return from Babylon, was by no means to be
compared to the former built by Solomon (for they that remembered the former, wept when
they considered the later), notwithstanding, might this later either have been abhorred
and forsaken by the Jews, or profaned by the Greeks? The like we are to think of
Translations. The translation of the Seventy dissenteth from the Original in many
places, neither doth it come near it for perspicuity, gravity, majesty; yet which of the
Apostles did condemn it? Condemn it? Nay, they used it (as it is apparent, and
as Saint Jerome and most learned men do confess), which they would not have done, nor by
their example of using it, so grace and commend it to the Church, if it had been unworthy
the appellation and name of the word of God. And whereas they urge for their second
defense of their vilifying and abusing of the English Bibles, or some pieces thereof,
which they meet with, for that heretics (forsooth) were the Authors of the translations
(heretics they call us by the same right that they call themselves Catholics, both being
wrong), we marvel what divinity taught them so. We are sure Tertullian was of
another mind: Ex personis probamus fidem, an ex fide personas? Do we try men's faith
by their persons? We should try their persons by their faith. Also S.
Augustine was of another mind: for he lighting upon certain rules made by Tychonius a
Donatist, for the better understanding of the word, was not ashamed to make use of them,
yes, to insert them into his own book, with giving commendation to them so far forth as
they were worthy to be commended, as is to be seen in S. Augustine's third book De
doctrin� Christian�. 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 bu
Hebrew Original, and the Translation of the Seventy (as
hath been before signified out of Epiphanius) and set them forth openly to be considered
of and perused by all. But we weary the unlearned, who need not know so much, and
trouble the learned, who know it already.
Yet before we end, we must answer a third cavil and
objection of theirs against us, for altering and amending our Translations so oft; wherein
truly they deal hardly and strangely with us. For to 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? Saint Augustine was not afraid to exhort S. Jerome to a Palinodia or
recantation; the same S. 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 S. Ambrose (Officium
Ambrosianum) was a great while in special use and request: but Pope Hadrian, calling a
Council with the aid of Charles the Emperor, abolished it, yea, burnt it, and commanded
the Service-book of Saint Gregory universally to be used. Well, Officium Gregorianum
gets by this means to be in credit, but doth it continue without change or altering?
No, the very Roman Service was of two fashions, the New fashion, and the Old, (the
one used in one Church, the other in another) as is to be seen in Pamelius a Romanist, his
Preface, before Micrologus. The same Pamelius reporteth out of Radulphus de Rivo,
that about the year of our Lord, 1277. Pope Nicholas 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 Bishopric almost had a peculiar kind of service, most unlike to that which others
had: which moved him to abolish all other Breviaries, though never so ancient, and
privileged and published by Bishops in their Dioceses, and to establish and ratify that
only which was of his own setting forth, in the year 1568. Now, when the father of
their Church, who gladly would heal the sore of the daughter of his people softly and
slightly, and make the best of it, findeth so great fault with them for their odds and
jarring; we hope the children have no great cause to vaunt of their uniformity. But
the difference that appeareth between our Translations, and our often correcting of them,
is the thing that we are specially charged with; let us see therefore whether they
themselves be without fault this way (if it be to be counted a fault, to correct), and
whether they be fit men to throw stones at us: O tandem 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 S. 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 Apostolic Letter and Bull; that the same Leo exhorted Pagnin 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 sufficie
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 Paiua
and Vega, and their own Inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus
Clarius, and their own Cardinal Thomas a Vio Caietan, do either make new Translations
themselves, or follow new ones of other men's making, or note the vulgar Interpreter for
halting; none of them fear to dissent from him, nor yet to except against him. And call
they this an uniform tenor of text and judgement about the text, so many of their Worthies
disclaiming the now received conceit? Nay, we will yet come near the quick: doth not
their Paris edition differ from the Lovaine, and Hentenius his from them both, and yet all
of them allowed by authority? Nay, doth not Sixtus Quintus confess, that certain
Catholics (he meaneth certain of his own side) were in such an humor of translating the
Scriptures into Latin, that Satan taking occasion by them, though they thought of no such
matter, did strive what he could, out of so uncertain and manifold a variety of
Translations, so to mingle all things, that nothing might seem to be left certain and firm
in them, &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 authentic, is the
same without controversy which he then set forth, being diligently corrected and printed
in the Printing house of Vatican? Thus Sixtus in his Preface before his Bible.
And yet Clement the eighth, his immediate successor, 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 authentic 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 dissentions among the Grecians, to compose
his domestic broils (for at that time his Queen and his son and heir were at deadly feud
with him), so all the while that our adversaries do make so many and so various editions
themselves, and do jar so much about the worth and authority of them, they can with no
show of equity challenge us for changing and correcting.
The Purpose Of The Translators, With Their Number,
Furniture, Care, &c.
But it is high time to leave them, and to show in brief
what we proposed to ourselves, and what course we held in this our perusal and survey of
the Bible. Truly (good Christian Reader) we never thought from the beginning, that
we should need to make a new Translation, nor yet to make of a bad one a good one, (for
then the imputation of Sixtus had been true in some sort, that our people had been fed
with gall of Dragons instead of wine, with whey instead of milk): but to make a good one
better, or out of many good ones, one principal good one, not justly to be excepted
against; that hath been our endeavor, that our mark. To that purpose there were many
chosen, that were greater in other men's eyes than in their own, and that sought the truth
rather than their own praise. Again, they came or were thought to come to the work,
not exercendi caus� (as one saith) but exercitati, that is, learned, not to learn: For
the chief overseer and ergodiwcthz under his Majesty, to whom not only we, but also our
whole Church was much bound, knew by his wisdom, which thing also Nazianzen taught so long
ago, that it is a preposterous order to teach first and to learn after, yea that tu en
piqw ceramian manqanein learn and practice together, is neither commendable for the
workman, nor safe for the work. Therefore such were thought upon, as could say modestly
with Saint Jerome, Et Hebr�um Sermonem ex parte didicimus, & in Latino pen� 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. S. Jerome
maketh no mention of the Greek tongue, wherein yet he did excel, because he translated not
the Old Testament out of Greek, but out of Hebrew. And in what sort did these
assemble? In the trust of their own knowledge, or of their sharpness of wit, or
deepness of judgement, as it were in an arm of flesh? At no hand. They trusted
in him that hath the key of David, opening and no man shutting; they prayed to the Lord
the Father of our Lord, to the effect that S. Augustine did; O let thy Scriptures be my
pure delight, let me not be deceived in them, neither let me deceive by them. In
this confidence, and with this devotion did they assemble together; not to many, lest one
should trouble another; and yet many, lest many things haply might escape them. If
you ask what they had before them, truly it was the Hebrew text of the Old Testament, the
Greek of the New. These are the two golden pipes, or rather conduits, where through
the olive branches empty themselves into the gold. Saint Augustine calleth them
precedent, or original tongues; Saint Jerome, fountains. The same Saint Jerome
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 72
Days; neither were we barred or hindered from going over it again, having once done it,
like S. Jerome, if that be true which himself reporteth, that he could no sooner write
anything, but presently it was caught from him, and published, and he could not have leave
to mend it: 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 72 Days, but hath cost the
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 the 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,
When There Is Great Probability For Each
Some peradventure would have no variety of senses to be
set in the margin, lest the authority of the Scriptures for deciding of controversies by
that show of uncertainty, should somewhat be shaken. But we hold their judgement not
to be so sound in this point. For though, whatsoever things are necessary are
manifest, as S. Chrysostome saith, and as S. Augustine, In those things that are plainly
set down in the Scriptures, all such matters are found that concern Faith, Hope, and
Charity. Yet for all that it cannot be dissembled, that partly to exercise and whet
our wits, partly to wean the curious from loathing of them for their everywhere-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 S. Augustine (though not in this same
case altogether, yet upon the same ground), Melius est dubitare de occultis, qu�m
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 neighbor, as the Hebrews speak),
so that we cannot be holpen by conference of places. Again, there be many rare names
of certain birds, beasts, and precious stones, &c., concerning which the Hebrews
themselves are so divided among themselves for judgement, that they may seem to have
defined this or that, rather because they would say something, than because they were sure
of that which they said, as S. Jerome somewhere saith of the Septuagint. Now in such
a case, doth not a margin do well to admonish the Reader to seek further, and not to
conclude or dogmatize upon this or that peremptorily? For as it is a fault of
incredulity, to doubt of those things that are evident: so to determine of such things as
the Spirit of God hath left (even in the judgement of the judicious) questionable, can be
no less than presumption. Therefore as S. Augustine saith, that variety of
Translations is profitable for the finding out of the sense of the Scriptures: 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 so that we have in hand,
yet it looketh that way), but we think he hath not all of his own side his favorers, for
this conceit. They that are wise, had rather have their judgements 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 skin is penetrable, and therefore so much as he
proveth, not as much as he claimeth, they grant and embrace.
Reasons Inducing Us Not To Stand Curiously Upon An
Identity Of Phrasing
Another 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 Hebrew or Greek word once by Purpose, never to call it
Intent; if one where Journeying, never Traveling; if one where Think, never Suppose; if
one where Pain, never Ache; if one where Joy, never Gladness, &c. Thus to mince
the matter, we thought to savor 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 showed himself greatly moved, that one of
newfangleness called crabbaton scimpouz, 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 other of like quality, Get ye hence, be banished for ever, we
might be taxed peradventure with S. James his words, namely, To be partial in ourselves
and Judges of evil thoughts. Add hereunto, that niceness in words was always counted
the next step to trifling, and so was to be curious about names too: also that we cannot
follow a better pattern for elocution than God himself; therefore he using diverse 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 Puritans, who leave the old Ecclesiastical words, and
betake them to other, as when they put washing for Baptism, and Congregation instead of
Church: as also on the other side we have shunned the obscurity of the Papists, in their
Azimes, Tunike, Rational, Holocausts, Pr�puce, Pasche, and a number of such like, whereof
their late Translation is full, and that of purpose to darken the sense, that since they
must needs translate the Bible, yet by the language thereof, it may be kept from being
understood. But we desire that the Scripture may speak like itself, as in the language of
Canaan, that it may be understood even of the very vulgar.
Many other things we might give thee warning of (gentle
Reader) if we had not exceeded the measure of a Preface already. It remaineth, that
we commend thee to God, and to the Spirit of his grace, which is able to build further
than we can ask or think. He removeth the scales from our eyes, the vail from our
hearts, opening our wits that we may understand his words, 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 labored, and you may enter into their labors; 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 Savior with the Gergesites, Depart out of our coasts; neither yet
with Esau sell your birthright for a mess of potage. If light be come into the
world, love not darkness more than light; if food, if clothing be offered, go not naked,
starve not yourselves. Remember the advice of Nazianzene, It is a grievous thing (or
dangerous) to neglect a great fair, and to seek to make markets afterwards: also the
encouragement of S. Chrysostome, It is altogether impossible, that he that is sober (and
watchful) should at any time be neglected: Lastly the admonition and menacing of S.
Augustine, They that despise God's will inviting them, shall feel God's will taking
vengeance of them. 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.
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