THE TRANSLATORS TO THE READER. xxi that are less sound themselves ought not to object brief what we proposed to ourselves, and what infirmities to others. If we should tell them, that course we held, in this our perusal and survey of Valla, Stapulensis, Erasmus, and Vives, found the Bible. Truly, good Christian Reader, we fault with their vulgar translation, and conse- never thought from the beginning that we should quently wished the same to be mended, or a new need to make a new translation, nor yet to make one to be made; they would answer peradventure, of a bad one a good one; (for then the imputation that we produced their enemies for witnesses of Sixtus had been true in some sort, that our against them; albeit they were in no other sort people had been fed with gall of dragons instead enemies, than as St. Paul was to the Galatians, of wine, with wheal instead of milk ;) but to make for telling them the truth: and it were to be a good one better, or out of many good ones one wished, that they had dared to tell it them plain- principal good one, not justly to be excepted lier and oftener. But what will they say to this, against; that hath been our endeavour, that our That Pope Leo the Tenth allowed Erasmus' trans-mark. To that purpose there were many chosen, lation of the New Testament, so much different that were greater in other men's eyes than in their from the vulgar, by his apostolick letter and bull? own, and that sought the truth rather than their That the same Leo exhorted Pagnine to translate own praise. Again, they came, or were thought to the whole Bible, and bare whatsoever charges was come, to the work, not exercendi causa, (as one necessary for the work? Surely, as the apostle saith,) but exercitati, that is, learned, not to learn; reasoneth to the Hebrews, that if the former Law for the chief overseer and epуodiwктns under his and Testament had been sufficient, there had been Majesty, to whom not only we, but also our whole no need of the latter: so we may say, that if the Church was much bound, knew by his wisdom, old vulgar had been at all points allowable, to which thing also Nazianzen taught so long ago, small purpose had labour and charges been under- that it is a preposterous order to teach first, and to gone about framing of a new. If they say, it was learn after; that τὸ ἐν πίθῳ κεραμίαν μανθάνειν, one Pope's private opinion, and that he consulted to learn and practise together, is neither comonly himself; then we are able to go further with mendable for the workman, nor safe for the work. them, and to aver, that more of their chief men of Therefore such were thought upon, as could say all sorts, even their own Trent champions, Paiva modestly with St. Hierome, Et Hebræum serand Vega, and their own inquisitor Hieronymus monem ex parte didicimus, et in Latino pene ab ab Oleastro, and their own Bishop Isidorus ipsis incunabulis, &c. detriti sumus; Both we have Clarius, and their own Cardinal Thomas a vio learned the Hebrew tongue in part, and in the Cajetan, do either make new translations them- Latin we have been exercised almost from our selves, or follow new ones of other men's making, very cradle. St. Hierome maketh no mention of or note the vulgar interpreter for halting, none of the Greek tongue, wherein yet he did excel; bethem fear to dissent from him, nor yet to except cause he translated not the Old Testament out of against him. And call they this an uniform tenor Greek, but out of Hebrew. And in what sort did of text and judgment about the text, so many of these assemble ? In the trust of their own knowtheir worthies disclaiming the now received con- ledge, or of their sharpness of wit, or deepness of ceit? Nay, we will yet come nearer the quick. judgment, as it were in an arm of flesh ? At no Doth not their Paris edition differ from the hand. They trusted in him that hath the key of Lovain, and Hentenius's from them both, and yet David, opening, and no man shutting; they prayed all of them allowed by authority? Nay, doth not to the Lord, the Father of our Lord, to the effect Sixtus Quintus confess, that certain Catholicks that St. Augustine did; O let thy Scriptures be my (he meaneth certain of his own side) were in such pure delight; let me not be deceived in them, neian humour of translating the Scriptures into ther let me deceive by them. In this confidence, Latin, that Satan taking occasion by them, though and with this devotion, did they assemble they thought of no such matter, did strive what together; not too many, lest one should trouble he could, out of so uncertain and manifold a another; and yet many, lest many things haply variety of translations, so to mingle all things, might escape them. If you ask what they had bethat nothing might seem to be left certain and fore them; truly it was the Hebrew text of the firm in them, &c.? Nay further, did not the same Old Testament, the Greek of the New. These Sixtus ordain by an inviolable decree, and that are the two golden pipes, or rather conduits, with the counsel and consent of his Cardinals, wherethrough the olivebranches empty themthat the Latin edition of the Old and New Testa- selves into the gold. St. Augustine calleth them ment, which the council of Trent would have to precedent, or original, tongues; St. Hierome, be authentick, is the same without controversy fountains. The same St. Hierome affirmeth, and which he then set forth, being diligently corrected Gratian hath not spared to put it into his decree, and printed in the printing-house of Vatican? That as the credit of the old books (he meaneth of Thus Sixtus in his preface before his Bible. And the Old Testament) is to be tried by the Hebrew yet Clement the Eighth, his immediate successor volumes; so of the new by the Greek tongue, he to account of, publisheth another edition of the meaneth by the original Greek. If truth be to be Bible, containing in it infinite differences from tried by these tongues, then whence should a that of Sixtus, and many of them weighty and translation be made, but out of them? material; and yet this must be authentick by all tongues therefore (the Scriptures, we say, in those means. What is to have the faith of our glorious tongues) we set before us to translate, being the Lord Jesus Christ with yea and nay, if this be tongues wherein God was pleased to speak to his not? Again, what is sweet harmony and consent, Church by his Prophets and Apostles. Neither if this be? Therefore, as Demaratus of Corinth did we run over the work with that posting haste advised a great King, before he talked of the dis- that the Septuagint did, if that be true which is sentions among the Grecians, to compose his reported of them, that they finished it in seventy domestick broils; (for at that time his queen and two days; neither were we barred or hindered his son and heir were at deadly feud with him) so from going over it again, having once done it, like all the while that our adversaries do make so St. Hierome, if that be true which himself remany and so various editions themselves, and do porteth, that he could no sooner write any thing, jar so much about the worth and authority of but presently it was caught from him, and pubthem, they can with no shew of equity challenge lished, and he could not have leave to mend it: us for changing and correcting. neither, to be short, were we the first that fell in hand with translating the Scripture into English, But it is high time to leave them, and to shew in and consequently destitute of former helps, as it These xxfi : THE TRANSLATORS TO THE READER. 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, 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. Some peradventure would have no variety of senses to be set in the margin, lest the authority of the Scriptures for deciding of controversies by that shew of uncertainty should somewhat be shaken. But we hold their judgment not to be so sound in this point. For though whatsoever things are necessary are manifest, as St. Chrysostome saith; and, as St. Augustine, in those things that are 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, (though not in this same case altogether, yet upon the same ground,) Melius est dubitare de occultis, quam litigare de incertis: It is better to make doubt of those things which are secret, than to strive about those things that are uncertain. There be many words in the Scriptures, which be never found there but once, (having neither brother nor neighbour, as the Hebrews speak,) so that we cannot be holpen by conference of places. Again, there be many rare names of certain birds, beasts, and precious stones, &c. concerning which the Hebrews themselves are so divided among themselves for judgment, that they may seem to have defined this or that, rather because they would say something, than because they were sure of that which they said, as St. Hierome somewhere saith of the Septuagint. Now in such a case doth not a margin do well to admonish the Reader to seek further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulity, to doubt of those things that are evident; so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no less than presumption. Therefore as St. Augustine saith, that variety of translations is profitable for the finding out of the sense of the Scriptures: so diversity of signification and sense in the margin, where the text is not so clear, must needs do good; yea, is necessary, as we are persuaded. We know that Sixtus Quintus expressly forbiddeth that any variety of readings of their vulgar edition should be put in the margin; (which though it be not altogether the same thing to that we have in hand, yet it looketh that way;) but we think he hath not all of his own side his favourers for this conceit. They that are wise had rather have their judgments 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 dictaters of Rome were made by law inviolable, it were another matter; then his word were an oracle, his opinion a decision. But the eyes of the world are now open, God be thanked, and have been a great while; they find that he is subject to the same affections and infirmities that others be, that his body is subject to wounds; and therefore so much as he proveth, not as much as he claimeth, they grant and embrace. 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 travelling; if one where think, never suppose; if one where pain, never ache; if one where joy, never gladness, &c. thus to mince the matter, we thought to savour more of curiosity than wisdom, and that rather it would breed scorn in the atheist, than bring profit to the godly reader. For is the kingdom of God become words or syllables? Why should we be in bondage to them, if we may be free? use one precisely, when we may use another no less fit as commodiously? A godly Father in the primitive time shewed himself greatly moved, that one of newfangledness called kрaßßáтov, σkíμTous, 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. 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 super THE TRANSLATORS TO THE READER. stitious, 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. Ye are brought unto fountains of living water which ye digged not; do not cast earth into them, with the Philistines, neither xxiii prefer broken pits before them, with the wicked Jews. Others have laboured, and you may enter into their labours. O receive not so great things in vain: O despise not so great salvation. Be not like swine to tread under foot so precious things, neither yet like dogs to tear and abuse holy things. Say not to our Saviour with the Gergesites, Depart out of our coasts; neither yet with Esau sell your birthright for a mess of pottage. If light be come into the world, love not darkness more than light: if food, if clothing, be offered, go not naked, starve not yourselves. Remember the advice of Nazianzene, It is a grievous thing (or dangerous) to neglect a great fair, and to seek to make markets afterwards: also the encouragement of St. Chrysostome, It is altogether impossible, that he that is sober (and watchful) should at any time be neglected: lastly, the admonition and menacing of St. Augustine, They that despise God's will inviting them shall feel God's will taking vengeance of them. It is a fearful thing to fall into the hands of the living God; but a blessed thing it is, and will bring us to everlasting blessedness in the end, when God speaketh unto us, to hearken; when he setteth his word before us, to read it; when he stretcheth out his hand and calleth, to answer, Here am I, here we are to do thy will, O God. The Lord work a care and conscience in us to know him and serve him, that we may be acknowledged of him at the appearing of our Lord JESUS CHRIST, to whom with the Holy Ghost be all praise and thanksgiving. Amen. *THE GOSPEL ACCORDING TO SAINT MATTHEW*. CHAPTER 1. 1 The genealogy of Christ from Abraham to Joseph. 18 He was conceived by the Holy Ghost, and born of the Virgin Mary when she was espoused to Joseph. 19 The angel satisfieth the misdeeming thoughts of Joseph, and interpret eth the names of Christ. a Luke 3. 23. Christ, the son of David, the son THE book of the "generation of Jesus b Ps. 132. 11. Isai. 11. 1. Jer. 23. 5. ch. 22. 42. of Abraham. 2 d Abraham begat Isaac ; and Isaac John 7. 42. begat Jacob; and Jacob begat Judas and his brethren; Acts 2. 30. & 13. 23, Rom. 1.3. c Gen. 12. 3. & 22. 18. Gal. 3. 16. 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Ad Gen. 21. 2, minadab begat Naasson; and Naasson begat Salmon; 3. e Gen. 25. 26. f Gen.29.35. g Gen. 38. 27, &c. &c. 5 And Salmon begat Booz of Rachab; and Booz begat Öbed ẞ of Ruth; and Obed begat Jesse; 6 And Jesse begat David the king; h Ruth 4. 18, and David B the king B begat Solomon of her that had been the wife of Urias; 7 And Solomon begat Roboam; and 1 Sam. 16.1. Roboam begat Abia; and Abia begat B Asa ẞ; 1 Chron. 2. 5, 9, &c. & 17. 12. k 2 Sam. 12. 24. 8 And B Asa B begat Josaphat; and Jo11 Chron. 3. saphat begat Joram; and Joram begat Ozias ; 10, &c. m 2 Kings 20. 21. 1 Chron. 3. 13. | Some read, 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias ; 10 And m Ezekias begat Manasses; and Manasses, begat 8 Amon ß; and Amon begat Josias ; 11 And Josias begat Jechonias and Josias begat his brethren, about the time they were carried away to Babylon: Jakim, and n See 1 Chr. o 2 Kings 24. 14, 15, 16. & 25. 11. 2 Chron. 36. 10, 20. Jer. 27. 20. & 39. 9. & 52. 11, 15, 28, 29, 30. Dan. 1. 2. p 1 Chron. 3. 17, 19. g Ezra 3. 2. & 5. 2. Neh. 12. 1. Hag. 1. 1. The Fifth Year before the Common Ac 12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud ; and Abiud begat Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat Achim ; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto 1 Christ 1 are fourteen generations. 18 ¶ Now the birth of Jesus Christ B was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with Luke 1. 35. child of the Holy Ghost. count called Anno Domini. r Luke 1. 27. VAR. REND.- Chap. 1. 1 V. 17. the Christ. VAR. READ.-* So nearly (The Gospel according to Matthew) C, Al. La. Tr.; According to Matthew & B, Ti. WH.- -Chap. 1. V. 5. B So L, Mcl.; Jobed NBCA, Al. La. Ti. Tr. We. WH. V. 6. B So C, Mcl.; omit NB, La. Ti. Tr. We. WH. Vs. 7, 8. B So LA, We. Mcl.; Asaph NBC D, La. Ti. Tr. WH.-V. 10. B So L, Mcl. We.; Amos NB CA, Al. La. Ti. Tr. WH.-V. 18. B So NC L, and almost all MSS., Memph. Theb. Pesh., Orig. Eus., La. Ti. Al.; Christ Jesus B, Orig. int.; Christ OL. Vulg. Cur., Iren., Tr. Mcl.; [[Jesus]] Christ WH. 21 And she shall bring forth a son, and thou shalt call his name | JESUS: for 3y he3 shall save his people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken 5 of 5 the Lord 6 by 6 the prophet, saying, 23 Behold, 7a virgin shall be with Isai. 7. 14. child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife : 25 And knew her not till she had brought forth Baher firstborn son ß: and he called his name JESUS. 2 Saying, Where is he that is King of the Jews? for we have seen d his star 2 in the east 2, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and f scribes of the people together, he demanded of them where 3 Christ 3 should be born. 5 And they said unto him, In Bethlehem of Judæa: for thus it is written by the prophet, the Common Account called Anno Domini. a Luke 2. 4, 6, 7. b Gen. 10.30. & 25. 6. 1 Kings 4. c Luke 2. 11. d Num. 24. 17. Isai. 60. 3. 2 Chron. 36. 14. 2 Chron. 84. 13. g Mal. 2. 7. John 7. 42. i Rev. 2. 27. Or, feed. 6 And thou Bethlehem, in the land Micah 5. 2. of Juda 4, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, 5 enquired of them diligently 5 6 what time the star appeared 6. 8 And he sent them to Bethlehem, and said, Go and search 7 diligently 7 for the young child; and when ye have found VAR. REND. -2 V. 19. just, and yet not willing A.; kindly, and therefore not willing De W. Ols. 3 V. 21. he alone Al. Wo. -4 V. 22. So Mcl.; is done Li.. 5 by. -6Strictly through.7 v. 23. the virgin. Chap. 2. 1 V. 1. Magi. -2 V. 2. So De W. Al. Mcl. Da.; at its rising Me.- 3 V. 4. the Christ. V. 6. land of Juda. 5 V. 7. learned exactly Mcl. 6 the time (or, duration) of the star which appeared Al.7 V. 8. Lit. exactly. VAR. READ.-V. 25. B So CD L, Mcl.; a son NB, Al. La. Ti. Tr. We. WH. |