Part 16

Finally to commend further vnto thee good reader the cause in part before intreated, it shalbe the lesse needefull, hauing so nye folowing that learned preface, which sometime was set out by the diligence of that godly father Thomas Cranmer, late byshop in the sea of Canterburie, which he caused to be prefixed before the translation of that Byble that was then set out. And for that the copies thereof be so wasted, that very many Churches do want their conuenient Bybles, it was thought good to some well disposed men, to recognise the same Byble againe into this fourme as it is nowe come out, with some further diligence in the printing, and with some more light added, partly in the translation, and partly in the order of the text, not as condemning the former translation, whiche was folowed mostly of any other translation, excepting the originall text from whiche as litle variaunce was made as was thought meete to such as toke paynes therein: desiring thee good reader if ought be escaped, eyther by such as had the expending of the bookes, or by the ouersight of the printer, to correct the same in the spirite of charitie, calling to remembraunce what diuersitie hath ben seene in mens iudgementes in the translation of these bookes before these dayes, though all directed their labours to the glory of God, to the edification of the Churche, to the comfort of their christian brethren, and alwayes as God dyd further open vnto them, so euer more desirous they were to refourme their former humain ouersightes, rather then in a stubborne wylfulnesse to resist the gyft of the holy Ghost, who from tyme to tyme is resident as that heauenly teacher and leader into all trueth, by whose direction the Churche is ruled and gouerned. And let all men remember in them selfe howe errour and ignoraunce is created with our nature; [Sidenote: Eccle. xi. Sapi. ix.] let frayle man confesse with that great wise man, that the cogitations and inuentions of mortall man be very weake, and our opinions sone deceaued: For the body so subiect to corruption doth oppresse the soule, that it cannot aspire so hye as of dutie it ought. Men we be all, and that whiche we know, is not the thousand part of that we knowe not. Whereupon saith Saint Austen, otherwyse to iudge then the truth is, this temptation ryseth of the frailtie of man. [Sidenote: _De doctri Christia._] A man so to loue and sticke to his owne iudgement, or to enuie his brothers to the perill of dissoluing the christian communion, or to the perill of schisme, and of heresie, this is diabolicall presumption: but so to iudge in euery matter as the truth is, this belongeth onely to the angellicall perfection. Notwithstanding good reader, thou mayest be well assured nothing to be done in this translation eyther of malice or wylfull meaning in altering the text, eyther by putting more or lesse to the same, as of purpose to bring in any priuate iudgement by falsification of the wordes, as some certaine men hath ben ouer bold so to do, litle regarding the maiestie of God his scripture: but so to make it serue to their corrupt error, as in alleaging the sentence of Saint Paule to the Romaines the 6. One certaine wryter to proue his satisfaction, was bold to turne the worde of _Sanctificationem_ into the worde of _Satisfactionem_, thus, _Sicut exhibuimus antea membra nostra seruire immundicie et iniquitati ad iniquitatem ita deinceps exhibeamus membra nostra seruire iustitiae in satisfactionem_. [Sidenote: _Hosius in confessione catholicæ fidi de sacrō penitentiæ Idem Hosius de spe. et oratione._] That is, as we have geuen our members to vncleannesse, from iniquitie to iniquitie: euen so from hencefoorth let vs geue our members to serue righteousnesse into satisfaction: where the true worde is into sanctification. Even so likewise for the auauntage of his cause, to proue that men may haue in their prayer fayth vpon saintes, corruptly alleageth Saint Paules text, Ad philemonem, thus, _Fidem quam habes in domino Iesu et in omnes sanctos_, leauing out the worde _charitatem_, which would have rightly ben distributed vnto _Omnes sanctos_. As _fidem_ vnto _in domino Iesu_. Where the text is _Audiens charitatem tuam et fidem quam habes in domino Iesu in omnes sanctos_, &c. It were to long to bryng in many examples, as may be openly founde in some mens wrytynges in these dayes, who would be counted the chiefe pillers of the Catholique fayth, or to note how corruptly they of purpose abuse the text to the comoditie of their cause. What maner of translation may men thinke to looke for at their handes, if they should translate the scriptures to the comfort of God’s elect, whiche they neuer did, nor be not like to purpose it, but be rather studious only to seeke quarrels in other mens well doynges, to picke fault where none is: and where any is escaped through humaine negligence, there to crye out with their tragicall exclamations, but in no wyse to amende by the spirite of charitie and lenitie, that whiche might be more aptly set. Whervpon for frayle man (compassed hym selfe with infirmitie) it is most reasonable not to be to seuere in condemning his brothers knowledge or diligence where he doth erre, not of malice, but of simplicitie, and specially in handeling of these so deuine bookes so profounde in sense, so farre passing our naturall vnderstanding. And with charitie it standeth, the reader not to be offended with the diuersitie of translators, nor with the ambiguitie of translations: For as Saint Austen doth witnesse, [Sidenote: _De doctr. Christi. lib. 2. cap. 5._] by God’s prouidence it is brought about, that the holy scriptures whiche be the salue for euery mans sore, though at the first they came from one language, and thereby might have ben spread to the whole worlde: nowe by diuersitie of manye languages, the translatours shoulde spreade the saluation (that is contayned in them) to all nations, by suche wordes of vtteraunce as the reader might perceaue the minde of the translatour, and so consequently to come to the knowledge of God his wyll and pleasure. And though many rashe readers be deceaued in the obscurities and ambiguities of their translations, whyle they take one thing for another, and whyle they vse muche labour to extricate them selues out of the obscurities of the same: yet I thinke (saith he) this is not wrought without the prouidence of God, both to tame the proude arrogancie of man by his suche labour of searching, as also to kepe his minde from lothsomnesse and contempt, where if the scriptures vniuersally were to easie, he woulde lesse regarde them. And though (saith he) in the primitive Churche the late interpreters whiche did translate the scriptures, be innumerable, yet wrought this rather an helpe, than an impediment to the readers, if they be not to negligent. For saith he, diuers translations haue made many tymes the harder and darker sentences, the more open and playne: so that of congruence, no offence can iustly be taken for this newe labour, nothing preiudicing any other mans iudgement by this doyng, nor yet hereby professing this to be so absolute a translation, as that hereafter might folowe no other that might see that whiche as yet was not vnderstanded. In this poynt it is conuenient to consider the iudgement that John, once byshop of Rochester was in, who thus wrote: [Sidenote: _Articulo, 17, contra Luth._] It is not vnknowen, but that many thinges hath ben more diligently discussed, and more clearely vnderstanded by the wittes of these latter dayes, as well concerning the gospels as other scriptures, then in olde tyme they were. The cause whereof is (saith he) for that to the olde men the yse was not broken, or for that their age was not sufficient exquisitely to expende the whole mayne sea of the scriptures, or els for that in this large field of the scriptures, a man may gather some eares vntouched, after the haruest men howe diligent soeuer they were. For there be yet (saith he) in the Gospels very many darke places, whiche without all doubt to the posteritie shalbe made muche more open. For why should we despayre herein, seing the Gospell (wryteth he) was deliuered to this intent, that it might be vtterly vnderstanded of vs, yea to the very inche. Wherefore, forasmuch as Christe showeth no lesse loue to his Churche now, then hitherto he hath done, the aucthoritie wherof is as yet no whit diminished, and forasmuch as that holy spirite the perpetuall Keper and Gardian of the same Church, whose gyftes and graces do flowe as continually and as aboundantly as from the beginning: who can doubt, but that such thinges as remayne yet unknowen in the Gospell, shalbe hereafter made open to the latter wittes of our posteritie, to their cleare vnderstanding. Only good readers let vs oft call vpon the holy spirite of God our heauenly father, by the mediation of our Lorde and Sauiour, with the wordes of the octonary psalme of Dauid, who did so importunately craue of God to haue the vnderstanding of his lawes and testament: [Sidenote: Psal. cxix.] Let vs humblye on our knees pray to almightie God, with that wyse [Sidenote: Sapi. ix.] Kyng Solomon in his very wordes saying thus--O God of my fathers, and Lorde of mercies (that thou hast made all thynges with thy worde, and didst ordain man through thy wisdome, that he shoulde haue dominion ouer thy creatures whiche thou hast made, and that he shoulde order the worlde according to holinesse and righteousnesse, and that he shoulde execute iudgement with a true heart) geue me wisdome whiche is euer about thy feate, and put me not out from among thy chyldren: For I thy seruant and sonne of thy handmayden am a feeble person, of a short time, and to weake to the vnderstanding of thy iudgementes and lawes. And though a man be neuer so perfect among the children of men, yet if thy wisdome be not with him, he shalbe of no value. O sende her out therefore from thy holy heauens, and from the throne of thy maiestie, that she may be with me, and labour with me, that I may know what is acceptable in thy sight: for she knoweth and vnderstandeth all thinges, and she shall lead me soberly in my workes, and preserue me in her power, So shall my workes be acceptable by Christe our Lorde, To whom with the father and the holy Ghost, be all honour and glorie, worlde without ende. Amen.

(F.)

_THE PREFACE TO THE REVISION OF 1611._

[Sidenote: The best things have been calumniated.] Zeal to promote the common good, whether it be by devising any thing ourselves, or revising that which hath been laboured by others, deserveth certainly much respect and esteem, but yet findeth but cold entertainment in the world. It is welcomed with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter, (and cavil, if it do not find an hole, will make one) it is sure to be misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For was there ever any thing projected that savoured any way of newness or renewing, but the same endured many a storm of gainsaying or opposition? A man would think that civility, wholesome laws, learning and eloquence, Synods, and Churchmaintenance, (that we speak of no more things of this kind,) should be as safe as a Sanctuary, and[144] out of shot, as they say, that no man would lift up his heel, no, nor dog move his tongue against the motioners of them. For by the first we are distinguished from brute beasts led with sensuality: by the second we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by violence: by the third we are enabled to inform and reform others by the light and feeling that we have attained unto ourselves: briefly, by the fourth, being brought together to a parley face to face, we sooner compose our differences, than by writings, which are endless: and lastly, that the Church be sufficiently provided for is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts again themselves do hang to receive the spiritual and sincere milk of the word) livelihood and support fit for their estates. Thus it is apparent, that these things which we speak of are of most necessary use, and therefore that none, either without absurdity can speak against them, or without note of wickedness can spurn against them.

[Sidenote: _Anacharsis, with others._] Yet for all that, the learned know, that certain worthy men have been brought to untimely death for none other fault, but for seeking to reduce their countrymen to good order and discipline: [Sidenote: _In Athens: witness Libanius in Olynth. Demosth. Cato the elder._] And that in some Commonweals it was made a capital crime, once to motion the making of a new law for the abrogating of an old, though the same were most pernicious: And that certain, which would be counted pillars of the State, and patterns of virtue and prudence, could not be brought for a long time to give way to good letters and refined speech; but bare themselves as averse from them, as from rocks or boxes of poison: And fourthly, that he was no babe, but a great Clerk, [Sidenote: _Gregory the Divine._] that gave forth (and in writing to remain to posterity), in passion peradventure, but yet he gave forth, That he had not seen any profit to come by any synod or meeting of the Clergy, but rather the contrary: And lastly, against Churchmaintenance and allowance, in such sort as the Embassadors and messengers of the great King of kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself, though superstitious) was devised: namely, [Sidenote: _Nauclerus._] That at such time as the professors and teachers of Christianity in the Church of Rome, then a true Church, were liberally endowed, a voice forsooth was heard from heaven, saying, Now is poison poured down into the Church, &c. Thus not only as oft as we speak, as one saith, but also as oft as we do any thing of note or consequence, we subject ourselves to every one’s censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and that Princes are privileged by their high estate, he is deceived. [Sidenote: 2 Sam. 11. 25.] As _the sword devoureth as well one as another_, as it is in _Samuel_; nay, as the great commander charged his soldiers in a certain battle to strike at no part of the enemy, but at the face; [Sidenote: 1 Kin. 22. 31.] and as the king of _Syria_ commanded his chief captains _to fight neither with small nor great, save only against the king of Israel_: so it is too true, that envy striketh most spitefully at the fairest, and the chiefest. _David_ was a worthy prince, and no man to be compared to him for his first deeds; and yet for as worthy an act as ever he did, even for bringing back the ark of God in solemnity, he was scorned and scoffed at by his own wife. [Sidenote: 2 Sam. 6. 16.] _Solomon_ was greater than _David_, though not in virtue, yet in power; and by his power and wisdom he built a temple to the Lord, such an one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwise why do they lay it in his son’s dish, and call unto him for[145] easing of the burden? _Make_, say they, _the grievous servitude of thy father, and his sore yoke, lighter_. [Sidenote: 1 Kin. 12. 4.] Belike he had charged them with some levies, and troubled them with some carriages; hereupon they raise up a tragedy, and wish in their heart the temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to every one’s conscience.

[Sidenote: The highest personages have been calumniated _C. Cæsar. Plutarch_.] If we will descend to latter times, we shall find many the like examples of such kind, or rather unkind, acceptance. The first Roman Emperor did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation, than when he corrected the Calendar, and ordered the year according to the course of the sun: and yet this was imputed to him for novelty, and arrogancy, and procured to him great obloquy. [Sidenote: _Constantine._] So the first Christened Emperor (at the least wise, that openly professed the faith himself, and allowed others to do the like,) for strengthening the empire at his great charges, and providing for the Church, as he did, got for his labour the name _Pupillus_, as who would say, a wasteful Prince, that had need of a guardian or overseer. [Sidenote: _Aurel. Vict. Theodosius. Zosimus._] So the best Christened Emperor, for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not seek war, but find it, was judged to be no man at arms, (though indeed he excelled in feats of chivalry, and shewed so much when he was provoked,) and condemned for giving himself to his ease, and to his pleasure. [Sidenote: _Justinian._] To be short, the most learned Emperor of former times, (at the least the greatest politician,) what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he hath been blotted by some to be an Epitomist, that is, one that extinguished worthy whole volumes, to bring his abridgements into request. This is the measure that hath been rendered to excellent Princes in former times, _cum bene facerent, male audire_, for their good deeds to be evil spoken of. Neither is there any likelihood that envy and malignity died and were buried with the ancient. No, no, the reproof of _Moses_ taketh hold of most ages, [Sidenote: Num. 32. 14. Eccles. 1. 9.] _You are risen up in your fathers’ stead, an increase of sinful men. What is that that hath been done? that which shall be done: and there is no new thing under the sun_, saith the wise man. And St. _Stephen_, _As your fathers did, so do ye_. [Sidenote: Acts 7. 51. His Majesty’s constancy, notwithstanding calumniation, for the survey of the English translation. Αὐτὸς καὶ παῖδες, καὶ παίδων πάντοτε παῖδες.] This, and more to this purpose, his Majesty that now reigneth (and long, and long, may he reign, and his offspring for ever, _Himself, and children, and children’s children always_!) knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely, That whosoever attempteth any thing for the publick, (especially if it pertain to religion, and to the opening and clearing of the word of God,) the same setteth himself upon a stage to be glouted upon by every evil eye; yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that meddleth with men’s religion in any part meddleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding his royal heart was not daunted or discouraged for this or that colour, but stood resolute, _as a statue immovable, and an anvil not easy to be beaten into plates_, as one saith; [Sidenote: Ὣσπερ τις ἀνδρὰς ἀπερίτρεπτος] he knew who had chosen him to be a soldier, or rather a captain; and [Sidenote: καὶ ἄκμων ἀνήλατος, _Suidas_.] being assured that the course which he intended made much for the glory of God, and the building up of his Church, he would not suffer it to be broken off for whatsoever speeches or practices. It doth certainly belong unto kings, yea, it doth specially belong unto them, to have care of religion, yea, to know it aright, yea, to profess it zealously, yea, to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, [Sidenote: 1 Sam. 2. 30.] _Them that honour me I will honour_: neither was it a vain word that _Eusebius_ delivered long ago, [Sidenote: θεοσέβεια, _Eusebius, lib. 10. cap. 8_.] That piety toward God was the weapon, and the only weapon, that both preserved _Constantine’s_ person, and avenged him of his enemies.