Part 19

[Sidenote: The purpose of the Translators, with their number, furniture, care, &c.] But it is high time to leave them, and to shew in brief what we proposed to ourselves, and what course we held, in this our perusal and survey of the Bible. Truly, good Christian Reader, we never thought from the beginning that we should need to make a new translation, nor yet to make of a bad one a good one: (for then the imputation of _Sixtus_ had been true in some sort, that our people had been fed with gall of dragons instead of wine, with wheal instead of milk;) but to make a good one better, or out of many good ones one principal good one, not justly to be excepted against; that hath been our endeavour, that our mark. To that purpose there were many chosen, that were greater in other men’s eyes than in their own, and that sought the truth rather than their own praise. Again, they came, or were thought to come, to the work, not _exercendi causa_, (as one saith,) but _exercitati_, that is, learned not to learn; for the chief overseer and ἐργοδιώκτης under his Majesty, to whom not only we, but also our whole Church was much bound, knew by his wisdom, which thing only _Nazianzen_ taught so long ago, [Sidenote: _Nazianz._ εἰς ρν’, ἐπισκ παρουσ. _Idem in Apologet._] that it is a preposterous order to teach first and to learn after; that τὸ ἐν πίθῳ κεραμίαν μανθάνειν to learn and practise together, is neither commendable for the workman, nor safe for the work. Therefore such were thought upon, as could say modestly with St. _Hierome_, _Et Hebræum sermonem ex parte didicimus, et in Latino pene ab ipsis incunabulis, &c., detriti sumus; Both we have learned the Hebrew tongue in part, and in the Latin we have been exercised almost from our very cradle._ St. _Hierome_ maketh no mention of the _Greek_ tongue, wherein yet he did excel; because he translated not the Old Testament out of _Greek_, but out of _Hebrew_. And in what sort did these assemble? In the trust of their own knowledge, or of their sharpness of wit, or deepness of judgment, as it were in an arm of flesh? At no hand. They trusted in him that hath the key of _David_, opening, and no man shutting; they prayed to the Lord, the Father of our Lord, to the effect that St. _Augustine_ did: [Sidenote: _St. August. lib. 11. Confess. cap. 2._] _O let thy Scriptures be my pure delight; let me not be deceived in them, neither let me deceive by them_. In this confidence, and with this devotion, did they assemble together; not too many, lest one should trouble another; and yet many, lest many things haply might escape them. If you ask what they had before them; truly it was the _Hebrew_ text of the Old Testament, the _Greek_ of the New. These are the two golden pipes, or rather conduits, wherethrough the olivebranches empty themselves into the gold. [Sidenote: _St. Aug. 3. De doctr. cap. 3., &c. St. Hieron. ad Suniam et Fretel. St. Hieron. ad Lucinium, Dist 9._ Ut veterum.] St. _Augustine_ calleth them precedent, or original, tongues; St. _Hierome_, fountains. The same St. _Hierome_ affirmeth, and _Gratian_ hath not spared to put it into his decree, That _as the credit of the old books_ (he meaneth of the Old Testament) _is to be tried by the Hebrew volumes; so of the new by the Greek tongue_, he meaneth by the original _Greek_. If truth be to be tried by these tongues, then whence should a translation be made, but out of them? These tongues therefore (the Scriptures, we say, in those tongues) we set before us to translate, being the tongues wherein God was pleased to speak to his Church by his Prophets and Apostles. [Sidenote: _Joseph. Antiq. lib. 12._] Neither did we run over the work with that posting haste that the _Septuagint_ did, if that be true which is reported of them, that they finished it in seventy-two days; neither were we barred or hindered from going over it again, having once done it, like St. _Hierome_, [Sidenote: _St. Hieron. ad Pammach. pro lib. advers. Jovinian._ πρωτόπειροι.] if that be true which himself reporteth, that he could no sooner write anything, but presently it was caught from him, and published, and he could not have leave to mend it; neither, to be short, were we the first that fell in hand with translating the Scripture into _English_, and consequently destitute of former helps, as it is written of _Origen_, that he was the first in a manner, that put his hand to write commentaries upon the Scriptures, and therefore no marvel if he overshot himself many times. None of these things: The work hath not been huddled up in seventy-two days, but hath cost the workmen, as light as it seemeth, the pains of twice seven times seventy-two days, and more. Matters of such weight and consequence are to be speeded with maturity: for in a business of moment a man feareth not the blame of convenient slackness. Neither did we think much to consult the translators or commentators, [Sidenote: Φιλεῖ γὰρ ὀκνεῖν πραγμ’ ἀνὴρ πράσσων μέγα, _Sophocl. in Elect._] _Chaldee_, _Hebrew_, _Syrian_, _Greek_, or _Latin_; no, nor the _Spanish_, _French_, _Italian_, or _Dutch_; neither did we disdain to revise that which we had done, and to bring back to the anvil that which we had hammered: but having and using as great helps as were needful, and fearing no reproach for slowness, nor coveting praise for expedition, we have at length, through the good hand of the Lord upon us, brought the work to that pass that you see.

[Sidenote: Reasons moving us to set diversity of senses in the margin, where there is great probability for each. πάντα τὰ ἀναγκαῖα δῆλα.] Some peradventure would have no variety of senses to be set in the margin, lest the authority of the Scriptures for deciding of controversies by that shew of uncertainty should somewhat be shaken. But we hold their judgment not to be so sound in this point. For though _whatsoever things are necessary are manifest_, as St. _Chrysostome_ saith; [Sidenote: _St. Chrysost. in 2 Thess. cap. 2. St. Aug. 2. De doctr. Christ, c. 9._] and, as St. _Augustine_, _in those things that are plainly set down in the Scriptures all such matters are found, that concern faith, hope, and charity_: Yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to wean the curious from lothing of them for their every where plainness, partly also to stir up our devotion to crave the assistance of God’s Spirit by prayer, and lastly, that we might be forward to seek aid of our brethren by conference, and never scorn those that be not in all respects so complete as they should be, being to seek in many things, ourselves, it hath pleased God in his Divine Providence here and there to scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern salvation, (for in such it hath been vouched that the Scriptures are plain,) but in matters of less moment, that fearfulness would better beseem us than confidence, and if we will resolve, to resolve upon modesty with St. _Augustine_, [Sidenote: _St. August. lib. 8. De Gen. ad liter. cap. 5._] (though not in this same case altogether, yet upon the same ground,) _Melius est dubitare de occultis, quam litigare de incertis_: It is better to make doubt of those things which are secret, than to strive about those things that are uncertain. [Sidenote: ἅπαξ λεγόμενα.] There be many words in the Scriptures, which be never found there but once, (having neither brother nor neighbour, as the _Hebrews_ speak,) so that we cannot be holpen by conference of places. Again, there be many rare names of certain birds, beasts, and precious stones, &c. concerning which the _Hebrews_ themselves are so divided among themselves for judgment, that they may seem to have defined this or that, rather because they would say something, than because they were sure of that which they said, [Sidenote: _Hier. in Ezek. cap. 3._] as St. _Hierome_ somewhere saith of the _Septuagint_. Now in such a case doth not a margin do well to admonish the Reader to seek further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulity, to doubt of those things that are evident; so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no less than presumption. [Sidenote: _St. Aug. 2. De doctr. Christ. c. 1._] Therefore as St. _Augustine_ saith, that variety of translations is profitable for the finding out of the sense of the Scriptures: so diversity of signification and sense in the margin, where the text is not so clear, must needs do good; yea, is necessary, as we are persuaded. [Sidenote: _Sixtus 5. Præf. Bibl._] We know that _Sixtus Quintus_ expressly forbiddeth that any variety of readings of their vulgar edition should be put in the margin; (which though it be not altogether the same thing to that we have in hand, yet it looketh that way;) but we think he hath not all of his own side his favourers for this conceit. They that are wise had rather have their judgments at liberty in differences of readings, than to be captivated to one, when it may be the other. [Sidenote: _Plat. in Paulo secundo._] If they were sure that their high priest had all laws shut up in his breast, as _Paul_ the Second bragged, and that he were as free from error by special privilege, as the dictators of _Rome_ were made by law inviolable, it were another matter; then his word were an oracle, his opinion a decision. [Sidenote: ὁμοιοπαφής Τρωτὸς γ’ ἡ χρώς ἐστι.] But the eyes of the world are now open, God be thanked, and have been a great while; they find that he is subject to the same affections and infirmities that others be, that his body is subject to wounds; and therefore so much as he proveth, not as much as he claimeth, they grant and embrace.

[Sidenote: Reasons inducing us not to stand curiously upon an identity of phrasing.] Another thing we think good to admonish thee of, gentle Reader, that we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe, that some learned men somewhere have been as exact as they could that way. Truly, that we might not vary from the sense of that which we had translated before, if the word signified the same thing in both places, [Sidenote: πολύσημα.] (for there be some words that be not of the same sense every where,) we were especially careful, and made a conscience, according to our duty. But that we should express the same notion in the same particular word; as for example, if we translate the _Hebrew_ or _Greek_ word once by _purpose_, never to call it _intent_; if one where _journeying_, never _travelling_; if one where _think_, never _suppose_; if one where _pain_, never _ache_; if one where _joy_, never _gladness_, &c. thus to mince the matter, we thought to savour more of curiosity than wisdom, and that rather it would breed scorn in the atheist, than bring profit to the godly reader. For is the kingdom of God become words or syllables? Why should we be in bondage to them, if we may be free? use one precisely, when we may use another no less fit as commodiously? [Sidenote: Abed. _Niceph. Calist. lib. 8. cap. 42. St. Hieron. in 4 Jonæ. See St. Aug. Epist. 10._] A godly Father in the primitive time shewed himself greatly moved, that one of newfangledness called κραββάτον, σκίμπους, though the difference be little or none; and another reporteth, that he was much abused for turning _cucurbita_ (to which reading the people had been used) into _hedera_. Now if this happen in better times, and upon so small occasions, we might justly fear hard censure, if generally we should make verbal and unnecessary changings. We might also be charged (by scoffers) with some unequal dealing towards a great number of good _English_ words. For as it is written of a certain great Philosopher, that he should say, that those logs were happy that were made images to be worshipped; for their fellows, as good as they, lay for blocks behind the fire: so if we should say, as it were, unto certain words, Stand up higher, have a place in the Bible always; and to others of like quality, Get you hence, be banished for ever; we might be taxed peradventure with St. _James’s_ words, namely, _To be partial in ourselves, and judges of evil thoughts_. [Sidenote: λεπτολογία. ὰδολεοχία τὸ σπουδάζειν ἐπὶ ὀνόμασι. _See Euseb._ προπαρασκ. _lib. 2. ex Plat._] Add hereunto, that niceness in words was always counted the next step to trifling; and so was to be curious about names too: also that we cannot follow a better pattern for elocution than God himself; therefore he using divers words in his holy writ, and indifferently for one thing in nature: we, if we will not be superstitious, may use the same liberty in our _English_ versions out of _Hebrew_ and _Greek_, for that copy or store that he hath given us. Lastly, we have on the one side avoided the scrupulosity of the Puritanes, who leave the old Ecclesiastical words, and betake them to other, as when they put _washing_ for _baptism_, and _congregation_ instead of _Church_: as also on the other side we have shunned the obscurity of the Papists, in their _azymes_, _tunike_, _rational_, _holocausts_, _prepuce_, _pasche_, and a number of such like, whereof their late translation is full, and that of purpose to darken the sense, that since they must needs translate the Bible, yet by the language thereof it may be kept from being understood. But we desire that the Scripture may speak like itself, as in the language of _Canaan_, that it may be understood even of the very vulgar.

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 word, enlarging our hearts, yea, correcting our affections, that we may love it above gold and silver, yea, that we may love it to the end. [Sidenote: Gen. 26. 15.] 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. [Sidenote: Jer. 2. 13.] Others have laboured, and you may enter into their labours. O receive not so great things in vain: O despise not so great salvation. Be not like swine to tread under foot so precious things, neither yet like dogs to tear and abuse holy things. Say not to our Saviour with the _Gergesites_, [Sidenote: Matt. 8. 35. Heb. 12. 16.] Depart out of our coasts; neither with _Esau_ sell your birthright for a mess of pottage. If light be come into the world, love not darkness more than light: if food, if clothing, be offered, go not naked, starve not yourselves. [Sidenote: _Nazianz._ περὶ ἁγ βαπτ. Δεινὸν πανήγυριν παρελφεῖν, καὶ τηνικαῦτα πραγματείαν ἐπιζητεῖν.] Remember the advice of _Nazianzene_, _It is a grievous thing_ (or dangerous) _to neglect a great fair, and to seek to make markets afterwards_: also the encouragement of St. _Chrysostome_, _It is altogether impossible, that he that is sober_ (and watchful) _should at any time be neglected_: lastly, the admonition and menancing of St. _Augustine_, _They that despise God’s will inviting them shall feel God’s will taking vengeance of them_. [Sidenote: _St. Chrysost. in Epist. ad Rom. c. 14._] It is a fearful thing to fall into the hands of the living God; [Sidenote: _orat. 26. in_ ἠθικ. Ἀμήχανον, σφόδρα άμήχανον.] 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. [Sidenote: _St. August, ad artic. sibi falso object. Art. 16._ Heb. 10. 31.] 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.

(G.)

_THE REVISERS OF A.D. 1568._

The twelve bishops who are mentioned as taking part with Archbishop Parker in this revision, are:

William Alley, Bishop of Exeter.

William Barlow, Bishop of Chichester.

Thomas Bentham, Bishop of Coventry and Lichfield.

Nicholas Bullingham, Bishop of Lincoln.

Richard Cox, Bishop of Ely.

Richard Davies, Bishop of St. Davids (Menevensis).

Edmund Grindal, Bishop of London.

Edmund Guest (or Geste), Bishop of Rochester.

Robert Horne, Bishop of Winchester.

John Parkhurst, Bishop of Norwich.

Edwin Sandys, Bishop of Worcester.

Edmund Scambler, Bishop of Peterborough.

The other church dignitaries who are mentioned are:

Andrew Pearson, Canon of Canterbury.

Andrew Perne, Prebendary of Ely.

Thomas Beacon, Prebendary of Canterbury.

Gabriel Goodman, Dean of Westminster.

At the end of sixteen of the books are placed initials, which are evidently those of the revisers. These, with more or less of certainty, have been identified with names given in the above list.[147] They are as follows, and in the following order:

Deuteronomy W. E. Bishop of Exeter. 2 Samuel R. M. Bishop of St. Davids. 2 Chronicles E. W. Bishop of Worcester. Job A. P. _C_ Andrew Pearson. Psalms[148] T. B. Thomas Beacon. Proverbs A. P. _C_ Andrew Pearson. Canticles A. P. _E_ Andrew Perne. Lamentations R. W. Bishop of Winchester. Daniel T. C.L. Bishop of Coventry and Lichfield. Malachi E. L. Bishop of London. Wisdom W. C. Bishop of Chichester. 2 Maccabees J. N. Bishop of Norwich. Acts R. E. Bishop of Ely. Romans R. E. Bishop of Ely. 1 Corinthians G. G. Gabriel Goodman.

From a list of the revisers, enclosed in a letter from Parker to Cecil, dated October 5th, 1568, and now in the State Paper Office, we may further gather that the Catholic Epistles and the Apocalypse were revised by Bishop Bullingham, the Gospels of Luke and John by Bishop Scambler, and that the portions undertaken by Parker himself were Genesis, Exodus, Matthew, Mark, and the Epistles from 2 Corinthians to Hebrews inclusive.[149]

(H.)

_THE REVISERS OF 1611._

In the collection of Records appended to the Second Part of Bishop Burnet’s _History of the Reformation of the Church of England_, there is given a list of the Revisers of 1611, copied, as the writer tells us,[150] from the paper of Bishop Ravis himself, one of the number. The list is thus given:[151]

WESTMINSTER (1). Mr. Dean of Westminster, Mr. Dean of Pauls, Mr. Doctor Saravia, Mr. Doctor Clark, Mr. Doctor Leifield, Mr. Doctor Teigh, Mr. Burleigh, Mr. King, Mr. Tompson, Mr. Beadwell.

CAMBRIDGE (1). Mr. Livelye, Mr. Richardson, Mr. Chatterton, Mr. Dillingham, Mr. Harrison, Mr. Andrews, Mr. Spalding, Mr. Burge.

OXFORD (1). Doctor Harding, Dr. Reynolds, Dr. Holland, Dr. Kilbye, Mr. Smith, Mr. Brett, Mr. Fairclough.

CAMBRIDGE (2). Doctor Dewport, Dr. Branthwait, Dr. Radclife, Mr. Ward (Eman.), Mr. Downes, Mr. Boyes, Mr. Warde (Reg.).

OXFORD (2). Mr. Dean of Christchurch, Mr. Dean of Winchester, Mr. Dean of Worcester, Mr. Dean of Windsor, Mr. Sairle, Dr. Perne, Dr. Ravens, Mr. Haviner.[152]

WESTMINSTER (2). Dean of Chester, Dr. Hutchinson, Dr. Spencer, Mr. Fenton, Mr. Rabbet, Mr. Sanderson, Mr. Dakins.

Some difference of opinion has existed in reference to the date of this document. Its date is determined within comparatively narrow limits by internal evidence.

The writer, Dr. Ravis, describes himself as Dean of Christ Church; it must therefore have been written _before_ March 19, 1605, when he was consecrated Bishop of Gloucester. He also refers to the Dean of Worcester (Dr. Eedes), who died November, 1604, and hence he may be assumed to have written before that date also. The difficulty is that he describes Dr. Barlow, who is known to have taken part in the work, as Dean of Chester, and it must therefore have been written _after_ Barlow’s appointment of this office. This appointment, as stated by Cardwell, took place in December, 1604;[153] but the correctness of that date is open to some doubt.[154]

The names contained in the above given list have, with some few exceptions, been satisfactorily identified; namely, as follows:

FIRST WESTMINSTER COMPANY.

Dr. Launcelot Andrews, Dean of Westminster.[155]

Dr. John Overall, Dean of St. Paul’s.[156]

Dr. Adrian de Saravia.

Dr. Richard Clark, Fellow of Christ’s College, Cambridge.

Dr. John Layfield, Fellow of Trinity College, Cambridge.

Dr. Robert Tighe, Vicar of All Hallows, Barking.

[Dr. Francis Burley, Fellow of King James’s College, Chelsea.]

Mr. Geoffry King, Fellow of King’s College, Cambridge.[157]

Mr. Richard Thomson, Clare Hall, Cambridge.

Mr. William Bedwell, Vicar of Tottenham.

FIRST CAMBRIDGE COMPANY.

Mr. Edward Lively,[158] Regius Professor of Hebrew, Cambridge.

Mr. John Richardson,[159] Fellow of Emmanuel College, Cambridge.

Mr. Laurence Chaderton, Master of Emmanuel College, Cambridge.

Mr. F. Dillingham, Fellow of Christ’s College, Cambridge.

Mr. Thomas Harrison, Fellow of Trinity College, Cambridge.

Mr. Roger Andrews.[160]

Mr. Robert Spalding,[161] Fellow of St. John’s College, Cambridge.

Mr. Andrew Byng, Fellow of Peter House.

FIRST OXFORD COMPANY.

Dr. John Harding, Regius Professor of Hebrew, and President of Magdalen.

Dr. John Rainolds, President of Corpus Christi College.

Dr. Thomas Holland,[162] Regius Professor of Divinity.

Dr. Richard Kilbye, Rector of Lincoln College, Oxford.

Dr. Miles Smith,[163] Brasenose College, Oxford.

Dr. Richard Brett, Fellow of Lincoln College, Oxford.

Mr. Richard Fairclough, Fellow of New College, Oxford.

THE SECOND CAMBRIDGE COMPANY.

Dr. John Duport, Master of Jesus College.

Dr. William Branthwaite, Master of Caius College.

Dr. Jeremiah Radcliffe, Fellow of Trinity College.

Mr. Samuel Ward, Fellow of Emmanuel College.[164]

Mr. Andrew Downes, Regius Professor of Greek.

Mr. John Bois, Fellow of St. John’s, and Rector of Boxworth.

Mr. Ward, Fellow of King’s College.[165]

THE SECOND OXFORD COMPANY.

Dr. Thomas Ravis, Dean of Christ Church.[166]

Dr. George Abbot, Dean of Winchester.[167]

Dr. Richard Eedes, Dean of Worcester.[168]

Dr. Giles Thomson, Dean of Windsor.

Mr. Henry Saville,[169] Warden of Merton and Provost of Eton.

Dr. John Perin, Fellow of St. John’s College.

[Dr. Ralph Ravens, Fellow of St. John’s College.]

Dr. John Harmer, Regius Professor of Greek.

To these, Wood, who does not mention the names of either Eedes or Ravens, in the list given in his _History of the University of Oxford_, adds the following two; they were probably appointed to take the places of some removed by death:

Dr. John Aglionby,[170] Principal of Edmunds Hall.

Dr. Leonard Hutten,[171] Canon of Christ Church.

THE SECOND WESTMINSTER COMPANY.

Dr. William Barlow, Dean of Chester.

Dr. Hutchinson. (?)

Dr. John Spenser, Chaplain to King James.[172]

Mr. Roger Fenton, Pembroke Hall, Oxford.

[Mr. Michael Rabbett, Rector of St. Vedast, Foster Lane.]

[Mr. Thomas Sanderson, Rector of All Hallows.]

Mr. William Dakins, Fellow of Trinity College, Cambridge.

NOTE TO PAGE 117.