Part 18

[Sidenote: The speeches and reasons both of our brethren, and of 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_.) [Sidenote: _St. Iren. lib. 3. cap. 19._] 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_, [Sidenote: Neh. 4. 2, 3.] 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 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: [Sidenote: _St. Hieron. Apolog. advers. Ruffin._] 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.

[Sidenote: 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: [Sidenote: _Arist. 2. Metaphys. cap. 1._] _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_: [Sidenote: _St. Epiphan. loco ante citato. St. August. lib. 19. De civit. Dei, cap. 7._] and as St. _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 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 stroke: yet the gleaning of grapes of _Ephraim_ was not to be despised. See _Judges_ viii. 2. [Sidenote: 2 Kin. 13. 18, 19.] _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. [Sidenote: _St. Hieron. in Ezech. cap. 3._] 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. [Sidenote: Jer. 23. 28.] _What is the chaff to the wheat? saith the Lord. Tanti vitreum, quanti verum margaritum!_ (saith _Tertullian_.) [Sidenote: _Tertull. ad Martyr. Si tanti vilissimum vitrum, quanti preciosissimum margaritum! Hier. ad Salvin._] 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 as 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 his 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 petitions 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, 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.

[Sidenote: 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 denomination of the greater part; [Sidenote: _Horace._] 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_,) [Sidenote: Jam. 3. 2.] 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.

[Sidenote: _Plutarch in Camillo._] _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, [Sidenote: Ezra 3. 12.] that the temple built by _Zerubbabel_ after the return from _Babylon_ was by no means to be compared to the former built by _Solomon_: for they that remembered the former wept when they considered the latter. Notwithstanding might this latter either have been abhorred and forsaken by the _Jews_, or profaned by the _Greeks_? The like we are to think of translations. The translation of the _Seventy_ dissenteth from the Original in many places, neither doth it come near it for perspicuity, gravity, majesty. Yet which of the Apostles did condemn it? Condemn it? Nay, they used it, (as it is apparent, and as St. _Hierome_ and most learned men do confess;) which they would not have done, nor by their example of using of it so grace and commend it to the Church, if it had been unworthy the appellation and name of the word of God. And whereas they urge for their second defence of their vilifying and abusing of the _English_ Bibles, or some pieces thereof, which they meet with, for that hereticks forsooth were the authors of the translations: (hereticks they call us by the same right that they call themselves catholicks, both being wrong:) we marvel what divinity taught them so. We are sure _Tertullian_ was of another mind: [Sidenote: _Tertull. de præscript. contra hæreses._] _Ex personis probamus fidem, an ex fide personas?_ Do we try men’s faith by their persons? We should try their persons by their faith. Also St. _Augustine_ was of another mind: [Sidenote: _St. August. 3. de doct. Christ. cap. 30._] for he, lighting upon certain rules made by _Tychonius_ a _Donatist_ for the better understanding of the word, was not ashamed to make use of them, yea, to insert them into his own book, with giving commendation to them so far forth as they were worthy to be commended, as is to be seen in St. _Augustine’s_ third book _De Doct. Christ_. To be short, _Origen_, and the whole Church of God for certain hundred years, were of another mind: for they were so far from treading under foot (much more from burning) the translation of _Aquila_ a proselyte, that is, one that had turned _Jew_, of _Symmachus_, and _Theodotion_, both _Ebionites_, that is, most vile hereticks, that they joined them together with the _Hebrew_ original, and the translation of the _Seventy_, (as hath been before signified out of _Epiphanius_,) and set them forth openly to be considered of and perused by all. But we weary the unlearned, who need not know so much; and trouble the learned, who know it already.

Yet before we end, we must answer a third cavil and objection of their’s against us, for altering and amending our translations so oft; wherein truly they deal hardly and strangely with us. For to whom ever was it imputed for a fault, (by such as were wise,) to go over that which he had done, and to amend it where he saw cause? [Sidenote: _St. August. Epist. 9. St. August. lib. Retract Video interdum vitia mea. St. August. Epist. 8._] St. _Augustine_ was not afraid to exhort St. _Hierome_ to a _Palinodia_ or recantation. The same St. _Augustine_ was not ashamed to retractate, we might say, revoke, many things that had passed him, and doth even glory that he seeth his infirmities. If we will be sons of the truth, we must consider what it speaketh, and trample upon our own credit, yea, and upon other men’s too, if either be any way an hindrance to it. This to the cause. Then to the persons we say, that of all men they ought to be most silent in this case. For what varieties have they, and what alterations have they made, not only of their service books, portesses, and breviaries, but also of their _Latin_ translation? The service book supposed to be made by St. _Ambrose_, (_Officium Ambrosianum_,) was a great while in special use and request: but Pope _Adrian_, [Sidenote: _Durand. lib. 5. cap. 2._] calling a council with the aid of _Charles_ the Emperor, abolished it, yea, burnt it, and commanded the service book of St. _Gregory_ universally to be used. Well, _Officium Gregorianum_ gets by this means to be in credit; but doth it continue without change or altering? No, the very _Roman_ service was of two fashions; the new fashion, and the old, the one used in one Church, and the other in another; as is to be seen in _Pamelius_ a Romanist, his preface before _Micrologus_. The same _Pamelius_ reporteth out of _Radulphus de Rivo_, that about the year of our Lord 1277 Pope _Nicolas_ the Third removed out of the churches of _Rome_ the more ancient books (of service,) and brought into use the missals of the Friers Minorites, and commanded them to be observed there: insomuch that about an hundred years after, when the aboved named _Radulphus_ happened to be at Rome, he found all the books to be new, of the new stamp. Neither was there this chopping and changing in the more ancient times only, but also of late. _Pius Quintus_ himself confesseth, that every bishoprick almost had a peculiar kind of service, most unlike to that which others had; which moved him to abolish all other breviaries, though never so ancient, and privileged and published by Bishops in their Dioceses, and to establish and ratify that only which was of his own setting forth in the year 1568. Now when the Father of their Church, who gladly would heal the sore of the daughter of his people softly and slightly, and make the best of it, findeth so great fault with them for their odds and jarring; we hope the children have no great cause to vaunt of their uniformity. But the difference that appeareth between our translations, and our often correcting of them, is the thing that we are specially charged with; let us see therefore whether they themselves be without fault this way, (if it be to be counted a fault to correct,) and whether they be fit men to throw stones at us: _O tandem major parcas insane minori_: They that are less sound themselves ought not to object infirmities to others. If we should tell them, that _Valla_, _Stapulensis_, _Erasmus_, and _Vives_, found fault with their vulgar translation, and consequently wished the same to be mended, or a new one to be made; they would answer peradventure, that we produced their enemies for witnesses against them; albeit they were in no other sort enemies, than as St. _Paul_ was to the _Galatians_, [Sidenote: Gal. 4. 16.] for telling them the truth: and it were to be wished, that they had dared to tell it them plainlier and oftener. But what will they say to this, That Pope _Leo_ the Tenth allowed _Erasmus’_ translation of the New Testament, so much different from the vulgar, by his apostolick letter and bull? [Sidenote: _Sixtus Senens._] That the same _Leo_ exhorted _Pagnine_ to translate the whole Bible, and bare whatsoever charges was necessary for the work? Surely, as the apostle reasoneth to the _Hebrews_, [Sidenote: Heb. 7. 11. & 8. 7.] that _if the former Law and Testament had been sufficient, there had been no need of the latter_: so we may say, that if the old vulgar had been at all points allowable, to small purpose had labour and charges been undergone about framing of a new. If they say, it was one Pope’s private opinion, and that he consulted only himself; then we are able to go further with them, and to aver, that more of their chief men of all sorts, even their own _Trent_ champions, _Paiva_ and _Vega_, and their own inquisitor _Hieronymus ab Oleastro_, and their own Bishop _Isidorus Clarius_, and their own Cardinal _Thomas a vio Cajetan_, do either make new translations themselves, or follow new ones of other men’s making, or note the vulgar interpreter for halting, none of them fear to dissent from him, nor yet to except against him. And call they this an uniform tenor of text and judgment about the text, so many of their worthies disclaiming the now received conceit? Nay, we will yet come nearer the quick. [Sidenote: _Sixtus 5. Præf. fixa bibliis._] Doth not their _Paris_ edition differ from the _Lovain_, and _Hentenius’s_ from them both, and yet all of them allowed by authority? Nay, doth not _Sixtus Quintus_ confess, that certain Catholicks (he meaneth certain of his own side) were in such an humour of translating the Scriptures into _Latin_, that Satan taking occasion by them, though they thought of no such matter, did strive what he could, out of so uncertain and manifold a variety of translations, so to mingle all things, that nothing might seem to be left certain and firm in them, &c.? Nay further, did not the same _Sixtus_ ordain by an inviolable decree, and that with the counsel and consent of his Cardinals, that the _Latin_ edition of the Old and New Testament, which the council of _Trent_ would have to be authentick, is the same without controversy which he then set forth, being diligently corrected and printed in the printinghouse of _Vatican_? Thus _Sixtus_ in his preface before his Bible. And yet _Clement_ the Eighth, his immediate successor to account of, publisheth another edition of the Bible, containing in it infinite differences from that of _Sixtus_, and many of them weighty and material; and yet this must be authentick by all means. What is to have the faith of our glorious Lord _Jesus Christ_ with yea and nay, if this be not? Again, what is sweet harmony and consent, if this be? Therefore, as _Demaratus_ of _Corinth_ advised a great King, before he talked of the dissensions among the _Grecians_, to compose his domestick broils; (for at that time his queen and his son and heir were at deadly feud with him) so all the while that our adversaries do make so many and so various editions themselves, and do jar so much about the worth and authority of them, they can with no shew of equity challenge us for changing and correcting.