The Catholic Church has long been known for its ability to manipulate its members through fear and threats, allowing those in leadership to effectively control the people and their commitment to the cause. The power associated with the pope is beyond belief. Masses submit to his every wish, convinced that to disobey or even disagree, is to fight against God Himself. A similar ploy has entered into the conservative churches of our land. A pastor will exalt himself to a place of power and demand the allegiance of his people instead of turning their hearts toward God and exalting His power and authority.

All Men are Sinners

It does not matter how ‘good’ your pastor or church leadership may appear, all have sinned. There are those pastors who would have their congregations believe that they have reached the state of sinless perfection, and therefore are a perfect example of holiness and wisdom, and that is simply bogus. The Pastor does not gain some ‘special’ entrance into the presence of God; He comes before the same throne of grace as all believers, and through the same person – Jesus Christ. The Pastor may preach from an elevated platform on Sunday but that is not an indication of a spiritual superiority in God’s hierarchy. Pastors who seek the praise and accolades of men are not fit to fulfil the shepherd’s role. Surely a man who is ever broken over his sin, and has an understanding of the holiness of God is the only suitable candidate for leading and shepherding God’s people.

‘…there is none that doeth good, no, not one.’ Psalm 14:3

‘Who can say, I have made my heart clean, I am pure from my sin?’ Prov.20:9

‘If we say that we have no sin, we deceive ourselves, and the truth is not in us.’ 1 John 1:8

The Church is Christ’s

‘…Christ is the head of the church: and is the Saviour of the body.’ Ephesians 5:23

‘And He [Christ] is before all things, and by Him all things consist. And He is the head of the body, the church…’ Colossians 1:17-18

‘And hath put all things under His feet, and gave Him to be the head over all things to the church.’ Ephesians 1:22

If Scripture were not so clear on this subject, I might look around today and be confused about who has the ultimate ownership and rulership of the church. The way some Pastors parade about, introducing bylaws and setting non-biblical standards and assuming the role of ‘Pope for the people’ is appalling, and is in total opposition to the clearly outlined role of the pastor. To assume a role of authority in the church that has not been given by God is theft. If I instruct my congregation to obey standards and practices that God has not commanded I become the ‘master of God’s people,’ and in turn teach them to follow me instead of the Lord. How many congregations in our land follow a confident, oratorical, dictatorial, ‘my-way-or-the-highway’ pastor instead of Christ and His Word as the final authorities in their lives?

It is the Message, not the Man

‘Remember them that have the rule over you, who have spoken unto you the Word of God: whose faith follow, considering the end of their conversation.’ Hebrews 13:7

Commenting on the above verse, John Gill writes:

“Christ’s church is a kingdom, and He is King in it; pastors of churches are subordinate governors; who rule well when they rule not in an arbitrary way, according to their own wills, but according to the laws of Christ, with all faithfulness, prudence and diligence.”

The pastor, like you and I, is a man saved by grace. He has not been imbued with some special ability (albeit there are gifts dispensed by the Holy Spirit which differ – Romans 12:6), nor does he have some supernatural power over men which is of his own energies. The pastor finds his authority solely in the Word of God. His counselling and preaching must be grounded in the Scriptures if he is to exercise the authority that God has given him. The pastor is a man who is to be given to prayer and the studying of the Word. It is not his job to select the colour and pattern of the curtains in the auditorium. Nor should he concern himself with counselling men on the type of vehicle they should purchase for their family. I know pastors who busy themselves with all the tangible and temporal aspects of church life when they ought to be focusing on the urgent spiritual and eternal matters at hand. His job is to preach the Word and passionately pursue God thereby leaving an example for his people. The following ought to form the pastor’s chief ambition and desire:

‘He must increase, but I must decrease.’ John 3:30

‘For to me to live is Christ, and to die is gain.’ Philippians 1:21

The Pastor will fail you

Nobody is exempt from the effects of sin. One of the great dilemmas in church today is the expectation on the pastor to do everything right. If the congregation is not careful to remember that the shepherd is only a man, they will inevitably and subconsciously promote him to ‘perfection.’ This will be the great downfall of that church and will result in heartache and discouragement when it is found out that the pastor cannot meet those impossible expectations. This does not give license to the pastor to enjoy the pleasures of sin but it does remove from him the unattainable standard of perfection. A humble and honest leader will acknowledge his own inability to perform his God given role, and will openly admit that he is the chief of sinners, and unworthy of such a responsibility.

‘It is better to trust in the Lord than to put confidence in man.’ Psalm 118:8

‘Thus saith the Lord; cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.’ Jeremiah 17:5

‘…the Lord thy God…..He will not fail thee, nor forsake thee. Deuteronomy 31:6

Summary

There is much more to cover in this topic and I have not yet had the opportunity to address the qualifications of those in church leadership, the pastor on judgment day and the pastor in relationship to his family. Perhaps in time the Lord will lead me to write articles regarding those topics.

In conclusion, it is obvious from the pages of Scripture that God desires a pastor to lead by example, nurturing and caring for his people. When the time comes for him to discipline, confront and challenge, he must find his authority in the pages of Scripture. God give us pastors who love God supremely, act with honesty, humility and integrity, lead by example, and find the basis of all preaching, teaching and counselling rooted in the pages of Scripture.

“Dear pastor, it is better to stay silent on a matter in which thou hast no biblical foundation or word from on high, than to speak and find thyself defying the very will of God.’

The Chief of Sinners,

Have you ever read through the whole Bible in a year?   For me, this strategy for Bible reading has blossomed and borne fruit as year builds onto year.   Although this Bible reading plan can sometimes be burdensome, reading the whole Bible every year provides a solid foundation for understanding other Bible teaching and for personal growth.  Every Christian who is literate enough should attempt this several times throughout his lifetime.  After all, if God’s Word is the basis for the Christian life, shouldn’t we at least read it from cover to cover?

Through-the-Bible reading plans are easily accessible online, and readers can choose to read straight through (three chapters a day), to read through chronologically, or to read selected portions designed to get them through the whole book in twelve months.  Reading through the Bible chronologically is my personal favourite.  I love reading the history alongside the poetry and prophecy that grew out of that history as well as reading the epistles in light of the books of Acts.

If the whole Bible in one year is too daunting, how about settling for a shorter segment of the inspired Word?  Try focusing on just the New Testament or the poetry.  Another approach is to read key Bible passages to give yourself a Bible overview.  This is especially good for people who are unfamiliar with the Bible as a whole and might get bogged down with all the details of reading the whole Bible in a year.  Alternatively,  try a one-book-in-a-year intensive.  One year I selected the book of John and read it several times through – sometimes fast, sometimes slowly, sometimes intensely taking notes, sometimes just engaging with the narrative in my imagination.  That experience enriched my life for years afterwards.  Someone has suggested that the book of Proverbs (with 31 chapters) is perfect for taking one chapter a day to finish the book in a month.  Imagine how well you’d know Proverbs if you did that for twelve months!

Another consideration is which version to read.  What might deviating from your preferred version do for your appreciation and understanding of God’s Word?  I had spent years reading the KJV and NKJV so when I switched to the NIV I really appreciated the more natural English flow and modern syntax.  When reading the ESV, dynamic vocabulary translation choices unfolded fresh perspective on passages I’d read for decades without catching a particular shade of meaning.  With teaching ESL children’s Bible classes, I have dabbled in the NLT, but next year I think I’ll tackle the whole translation.  Who knows?  Maybe it’ll be so exciting that I’ll be speed reading through the whole book several times next year.

You don’t  have to buy a special Bible to start a special reading plan, but you can.  John Macarthur has published a daily reading Bible with notes, and there are many other varieties of the same idea on the market.  You can search at Koorong or Amazon for more options.  My 10 year old son has been using the NLT One Year Bible for Kids, which is based on the key passages idea of Bible reading.  Highly motivated by concrete goals, he likes the idea that he can tick off each day’s reading right in the Bible as he goes along.  If you don’t want to buy a purpose-driven Bible, you can read it online  or get it by RSS feed, or have it sent to your iPhone.  Of course, if you’d rather have a paper reading plan (I do), you can print one from an internet site or buy one at the Christian bookshop or find one on the back table at your church in the Daily Bread.  (Make sure you look up and read the Bible texts and don’t just settle for the interesting story in the little booklet!)

Here’s a fresh idea.  Do you have an heirloom Bible that you have marked with special moments you’ve shared with God?  How about laying that aside for a year, buying a cheapie paperback, and crazily marking it with notes, underlining and colouring with abandon?  You won’t be distracted by all the sermon notes you’ve already put in that heirloom edition.  You’ll have clean, fresh pages that no one but you and God ever need to see.  Psalm 27 may not appear in the right column half way down the left page like it does in your other Bible so you’ll have a chance to think about the Psalm differently when you read it in another position on the page.  At the end of the year you will have a record of your personal journey through the Scriptures and better still a less deliberate, more intuitive grasp of what God is saying in those pages.  Then you can go back to your heirloom Bible next year.

Whatever you choose to do with your Bible reading, choose something.  Don’t leave personal Bible reading to chance.  What ideas do you have for Bible reading in 2012?

Introduction:

Last week I began a 2 part series on 9 benefits of the Word of God. I have already explained the first 5 benefits: 1. The Word of God is Pure. 2. The Word of God is Pertinent. 3. The Word of God is Powerful. 4. The Word of God is Profitable. 5. The Word of God is Prosperous. Let me now present the remaining 4 benefits of the Word of God.

1. 6.      The Word of God is Precious

The Bible is not simply a book. It is the most precious, most costly and most beneficial book in the world. How many men and women have died over the centuries because they viewed the Word as precious beyond measure?

Textual Proof:

Psalm 19:9-10 – ‘more to be desired than fine gold….fine gold.’

Psalm 119:72 – ‘gold and silver.’

Psalm 119:127 – ‘above gold…fine gold.’

Information about gold:

Gold is a mineral and an element. It is the most precious of the precious metals. It forms within the earth’s crust and at the earth’s surface. For centuries the word ‘gold’ has meant beauty and value. Its colour and brightness make it a universal symbol of wealth. Pure gold never loses its shine and is virtually indestructible. Many millions of people have spent their lives in search of gold.

Questions to ponder:

Do I value the Bible more than my wedding band?

Does the Bible shine with unmistakeable beauty or is it as dull as another book?

What would you trade for the Bible?

7.      The Word of God Protects:

In our day there is security and protection available for everything; internet, finance, house, vehicle and much more. Many Christians fail to see the protection that is available and provided by the Word of God.

Textual Proof:

Psalm 119:11 – ‘…that I might not sin against Thee.’

Psalm 37:31 – ‘…none of his steps shall slide.’

Psalm 119:114 – ‘…I hope in Thy Word.’

D.L. Moody once commented ‘This book will keep you from sin, or sin will keep you from this book.’

Questions to Ponder:

Do I wrestle with sin? Do I meditate and memorise the Word of God in order to conquer the lusts of the flesh?

Do I dwell daily, moment by moment in the Word and enjoy the safety and protection it bring?

8.      The Word of God Prevails:

Since the Garden of Eden, the Devil has unceasingly attempted to thwart, distort and bring to naught the precious Words of God. The Devil has employed many techniques to accomplish this task but has never been successful because God has promised that He will preserve His Word!

The Anvil of God’s Word

Last eve I paused beside a blacksmith’s door,
And heard the anvil ring the vesper chime;
Then, looking in, I saw upon the floor
Old hammers, worn with beating years of time.

“How many anvils have you had,” said I,
“To wear and batter all these hammers so?”
“Just one,” said he, and then, with twinkling eye,
“The anvil wears the hammers out, you know.”

And so, thought I, the anvil of God’s Word,
For ages sceptic blows have beat upon;
Yet, though the noise of falling blows was heard,
The anvil is unharmed–the hammers gone.

~ John Clifford

Broken hammers! Those two words sum up the entire history of men’s attacks on the Word of God. The anvil of God’s Word has for centuries suffered countless hammer blows from its enemies, yet it bears not a dent or scratch from all their spite! I see inscribed upon the broken hammers the names of those who wielded them! I see Sennacharib’s name. Jehoiakim’s name is there (Jer. 36). Diocletian, Voltaire, Paine, Hegel, Hume, Griesbach, Semler, Lachman, Strauss, Baur, Ingersoll, Fosdick, and a thousand others have wielded their infidel arguments against the Word of God, and yet it endures. The floor of history is littered with the broken hammers of critics, but the anvil is unharmed!

Textual Proof:

Psalm 119:160 – ‘…endureth forever.’

1 Peter 1:25 – ‘…endureth forever.’

Acts 19:20 – ‘…the Word of God prevailed.’

Psalm 119:89 – ‘Forever, O Lord Thy Word is settled in heaven.’

Matthew 24:35 – ‘…my words shall not pass away.’

Questions to Ponder:

Do I believe in the prevailing, preserved Word of God?

What do I do when sceptics attack God’s Word?

9.      The Word of God is about a Person:

By far the greatest and most exciting characteristic of the Scriptures is the person to who it points. The Lord Jesus Christ is seen on every page, in every line, in every book.

Textual Proof:

John 20:31 – ‘But these are written….ye might believe that Jesus is the Christ….’

Luke 24:44 – ‘These are the words…..written…..concerning me.’

John 5:29 – ‘which testify of Me.’

Matthew 1:21 – ‘thou shalt call His name Jesus: For he shall save His people from their sin.’

Questions to Ponder:

Do I know Jesus, personally, intimately?

If Jesus is the central theme and the apex of knowledge in Scripture, how much do I know of Him?

The Bible Stands

The Bible stands like a mountain towering far above the works of men.

Its pages burn with the truth eternal and they glow with a light sublime.

The Bible stands though the hills may tumble, it will firmly stand when the earth shall crumble,

I will plant my feet on it firm foundation for the Bible stands.

Praise the Lord for the Bible and all its Benefits!

Because of Calvary

However, 250 years ago we would have said the same about colonial England and its allegiance to King or Queen.  Prior to that, the Catholic church was the leading political and ‘Christian’ denomination which integrated its ways into public faith.  In our own circles, we may need to wind back the way our ‘denominational and systematic theology’ experience filters God’s Word.   The point is, we may have subtly created a cultural idol base on our heritage.

Our faith in Christ should transcend both nations and times and movements.   The gospel is universal.   Therefore as much as possible I want to ensure that the Jesus I follow is not altered by my western frame of reference.   To interpret correctly, it is important to place myself in the setting of the Biblical accounts, rather than read my circumstances into it.   A good preparation for Bible study is to spend a few minutes answering these 5 questions, before meditating on a given passage.

1. What was said?
2. Where was it said?
3. Who said it?
4. To whom was it said?
5. How would the audience have understood what was said, in their day?

As we do this, it will help prevent reading our culture and circumstances into passages.  It will be a blessing to see that not only does Jesus love red and yellow, black and white equally, but His gospel is also for all generations and cultures.  Arriving at the original message does take time and effort, but we should never take the lazy option with God’s Word.    There is a richness that comes with Scripture when it is read with the understanding of the author’s setting.

One other recommendation.  Where possible, try and read entire books of the Bible at once.  I personally think it more beneficial to read one book of the Bible in one sitting, once per week, than to cover the same territory in a chapter per day.   In my experience, the former practice results in more wholistic comprehension within the original setting.  It will also helps us be expositors of the Word, rather than topical cherry-pickers.

None of this says, we can’t be thankful for our national citizenship or our heritage, but at the end of the day we are strangers in our countries and this world who are longing for our heavenly home.

Blessings

- JC

Introduction:

The first recorded question in the Bible was asked by the subtle serpent of Genesis 3. His question: ‘Yea hath God said…?’ intended to sow the seed of doubt in the mind of Eve with regards to the Word of God. It is no wonder that many people today are questioning, criticising and doubting the integrity, legitimacy and sufficiency of the Scriptures. The prevalent and popular belief that God’s Word cannot be trusted and is not relevant for today all began when the Devil asked ‘Yea hath God said?’

The Devil is still seeking to undermine, undervalue and underrate the precious Words of God and for the most part he has been successful. Masses have fallen for his deception and have become casualties of damnation because they believed not the Holy Words of Scripture.

I have compiled a concise list of 9 benefits found in the Word of God for the reader to consider:

1.      The Word of God is Pure

‘Purity’ is defined as that which is unsoiled, unmixed, unadulterated. Free from guilt and defilement, and positively pure.’ (Chambers Dictionary 1901)

Textual Proof:

Proverbs 30:5 – ‘pure’

Psalm 119:140 – ‘pure’

Psalm 12:6 – ‘pure’

Psalm 18:30 – ‘perfect, tried’

Psalm 19:7-8 – ‘right, pure, perfect’

Psalm 119:60 – ‘true’

John 17:17 – ‘truth’

Ephesians 1:13 – ‘truth’

2 Timothy 2:15 – ‘truth’

Questions to ponder:

Do I really believe that this book is absolute truth?

How will this belief change my life and perspective?

If the world seeks truth, and I have the truth, What am I doing with the truth?

2.      The Word of God is Pertinent

‘Pertinent’ carries the concept of ‘relevance, to the point, adaptable.’

There are many men, women, denominations, committees and even well meaning people who do not believe in the relevance of Scripture.

Textual Proof:

1 Peter 1:22-23 – ‘liveth and abideth’

Hebrews 4:12 – ‘quick’ (alive)

Questions to ponder:

Do I really believe that God’s Word is relevant, alive and able to work in my life today?

If I really believe that God’s Word is pertinent, how does this change my ‘5 minute devotional studies?’

3.      The Word of God is Powerful

‘Powerful’ – Having great power: mighty, intensity, forcible, energetic, having the right to rule, command and have authority.

Romans 1:16 – ‘power’ (study the Grk. Word dunamis for a more thorough and rewarding meaning)

Jeremiah 23:29 – ‘hammer’

Hebrews 4:12 – ‘powerful’

Psalm 119:28 – ‘strengthen’

Questions to ponder:

Do I really believe in the ‘dynamite’ power of God’s Word?

How does the realisation of this power affect my outreach endeavours (Hint: do I refer to the powerful Word of God when seeking to share Christ with an unbeliever)?

4.      The Word of God is Profitable

‘Profitable’ – yielding or bringing profit or gain: productive.

Textual Proof:

2 Timothy 3:16 – ‘profitable for doctrine (teaching), reproof (conviction/evidence), correction (restoration to a right estate), and instruction in righteousness (education/tutorage in righteousness).’

Questions to ponder:

Do I really believe that there is great gain in the reading, meditating, memorising and devouring of the Word of God?

When the world (and often the church) seeks worldly profits and gain, do I forsake all to draw from the spiritual well, the Bible?

5.      The Word of God is Prosperous

‘Prosperous’ – Beneficial, helpful, encouraging, to make one prosper in the thing which He endeavours.

There is only one mention of the word ‘success’ in the English Bible and it is achieved only through the meditating on the Word of God.

Textual Proof:

Joshua 1:8 – ‘make thy way prosperous…..good success.’

Psalm 1:1-3 – ‘blessed’ (happy, benefited)

Questions to ponder:

Do I believe that time in God’s Word is the real measure of success?

If so, how much time do I dedicate to reading, studying and meditating upon it?

Next week I will conclude this short summary of the Benefits of the Bible.

I trust that you will be encouraged to take inventory of your time spent in the Word and whether you truly believe in the manifold spiritual benefits of the Bible!

Because of Calvary

Public Bible reading.  It ought to be central in our gatherings if we call ourselves “Bible believers.”  In most churches I’ve attended, however, the pastor reads through the text just before launching into his sermon, making it appear a necessary formality before the really interesting part begins.  We know that the Bible is the Bread of Life, but the way we serve it up in our public worship services is stale and unappetizing. What can churches do to make the Bible reading itself more engaging, a stand-alone feature in our public worship?

1.  Purposefully select expressive readers.  It doesn’t have to be the pastor’s job to read the passage as part of the “message”.  Find people in the church who are talented and thoughtful at reading aloud, and let them bless the congregation with their oral interpretation of the Scriptures.  How we read communicates the meaning as much as what we read.

2.  Allow women and children to read.  Language learning experts assert that acquisition of a new language is easier when the target language is modeled by a woman’s voice.  The clarity and tone of a some feminine voices can make listening easier.  People’s ears will also prick up when a child reads clearly and expressively.

3. Try dramatic readings.  Narrative portions are especially good for this technique.  If the passage is divided into sections for narrator and characters, readers can be selected to perform the parts. Some epistles would also work well in this style such as the  age and gender specific instructions in Titus 2.

4. Practice ahead of time.  Don’t thrust the reading responsibility onto an unsuspecting church member as he walks through the church door on Sunday morning.  Give readers the Bible verses a week ahead of time so they will have opportunity to practice.  Mispronunciation can mar the loveliest reading.  Also, when the meaning of the text is carefully considered, the reader can have his heart as well as voice prepared to communicate God’s Word.

5. Provide visual backup.  Churches that use powerpoint can easily project the text on the screen for the congregation.  Printing the passage in the church bulletin achieves the same goal.  Group visuals like these are especially helpful for people who are not yet comfortable finding their way around the Bible for themselves or for people who carry a different version than the one being read aloud.  I once visited a church that handed out Bibles instead of hymnbooks at the door.  When the time came for the public reading of Scripture, the page number was announced as well as the chapter and verse reference.  What a great way to engage unchurched visitors as well as underlining the centrality of the Bible for each person!

1.  I want my friend to know that the message of the Bible is for today.  Through reading its pages, Christianity should become clearer to her. Unless my friend is an English literature professor, the language of the KJV does more to keep the meaning veiled than open its plain truth to the average reader.

2.  I want the Bible to speak for itself to my friend.  If she has to use the KJV, I have to do a lot of explaining just to help her unravel the vocabulary.  Wouldn’t it be better if my friend could focus on the message of the text instead of puzzling over archaic words?

3.  I want to avoid the appearance of a being part of a cult.  Many cults prefer to use the KJV such as the Mormons and Christian Science.  Could that be because they want their followers to consult “inside” experts on the true meaning of that archaic language?

4.  I want my friend to keep reading the Bible.  If the version I give her is too hard to understand, my friend is likely to give up before she gets to the good stuff.

So what version would you give to your inquiring friend?  And why?

Not only is it a treasure, but it is a primary source for historical information. While I could explain these things to you in my words, for clarity, for depth, for objectivity, and for sense, nothing can replace reading the original document.

This document was penned, most probably, by Myles Smith and is an apologetic for the reasoning and philosophy behind the translation of the King James Version. For this reason, it is of special value to those who treasure the King James Version in particular.

While it is neither a short read, nor an easy one, I suspect you will find it an engrossing one. The more you know of history, the more sense it will make. The less you know of history, the more benefit in learning by reading it.

The full document is presented below. Spellings have been modernised and the original font has been changed. Punctuation has been altered occasionally for clarity to the modern reader, but paragraphs have been left unaltered. A fully annotated edition of this document can be viewed here. Scripture quotations are taken from the Geneva Bible.

The Translators to the Reader

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 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 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 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 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 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 parle 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  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, 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 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 nor 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 arrogancy, 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 labour 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 shewed 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 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: 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 S. Stephen, 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 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 immoveable, 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 honour me, I will honour; neither was it a vain word the 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; Isa. 8.20). They are commended that searched and studied them (Acts 17.11 and 8.28, 29). They are reproved that were unskilful in them, or slow to believe them (Matt. 22.29; Luk. 24.25). They can make us wise unto salvation (2 Tim. 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. Hierome: Ama scripturas, et amabit te sapientia, &c. Love the Scriptures, and wisdom will love thee. And S. Cyril 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 practised, 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 heretick 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 Cateches. Saint Hierome against Helvidius, Saint Augustine in his third 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? of curiosity, if we be not content with them? Men talk much of eiresione, how many sweet and goodly things it had hanging on it; of the Philosopher’s stone, that it turneth copper into gold; of Cornu-copia, that it had all things necessary for food in it; of Panacea the herb, that it was good for all diseases; of Catholicon the drug, that it is instead of all purges; of Vulcan’s armour, that it was an armour 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 armour, but also a whole armoury 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 great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a panary of wholesome food, against fenowed traditions; a physician’s shop (Saint Basil calleth it) of preservatives against 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 inditer, 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. Hierome 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 Nicolas do storm at it: so 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 away 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 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 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 Ptolemy 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 Saviour 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 moulding in kings’ 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 though 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, Aquilla fell in hand with a new translation, and after him Theodotion, and after him Symmachus: yea, there was a fifth and a 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 by 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, rendereth 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 Hierome affirmeth as much) that the Seventy were interpreters, they were not prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to add to the original, and 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 not altogether clear, the Latin derived from it must needs be muddy. This moved S. Hierome, 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 for ever 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. Hierome’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 neighbours 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. Hierome saith, Multarum gentium linguis Scriptura ante translata, docet falsa esse quo addita sunt, &c., i.e. The Scripture being translated before in the languages of many nations, doth shew that those things that were added (by Lucian or Hesychius) are false. So S. Hierome in that place. The same Hierome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy, suoe linguoe hominibus, i.e. for his countrymen of Dalmatia. Which words not only Erasmus doth understand to purport, that S. Hierome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis, and Alphonsus a 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. Hierome‘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 Seville 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 Aventius (printed at Ingolstad) to have turned the Scriptures into Sclavonian: 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 divers, to have turned them himself, or to have gotten them turned, into French about the year 1160: Charles, the fifth of that name, surnamed The wise, to have caused them to be turned into French, about 200 years after Valdus’s 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 divers, translated, as it is very probable, in that age. So the Syrian translation of the New Testament is in most learned men’s libraries, of Widminstadius’s setting forth; and the Psalter in Arabic is with many, of Augustinus Nebiensis’s setting forth. So Postel affirmeth, that in his travel 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 a 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 licence 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 the leaven of their superstition. Howbeit, it seemed too much to Clement the Eighth that there should be any licence 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 Scriptures, (Lucifugae 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 licence 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 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 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 the 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 tabula. We will answer them both briefly: and the former, being brethren, thus, with S. 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 S. Hierome 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 labours that travailed 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 Judgement of Aristotle is worthy and well known: If Timotheus had not been, we had not had much sweet music; but if Phrynis (Timotheus’s 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 a 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: 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 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 8, verse 2. 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 kata akribeian, that is, accurately done, as Saint Hierome 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 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. What is the chaff to the wheat, saith the Lord? Tanti vitreum, quanti verum 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 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 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 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 Puritans, 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 whatever 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 too build it again: but doing it in haste, they did not cast the streets, not 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 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 Saint Hierome 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 defence 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, 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 S. Augustine‘s third book De Doctrina Christiana. 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 heretics, 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 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. Hierome 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 a 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 Adrian, 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 Nicolas the Third removed out of the churches of Rome the more ancient books (of service) and brought into use the missals of the Friars Minorites, and commanded them to be observed there; insomuch that about a 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 maior 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’s translation of the New Testament, so much different from the vulgar, by his apostolic letter and bull? 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, 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 inquisitors, Hieronymus ab Oleastro, and their own bishop Isodorus 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 nearer the quick: doth not their Paris edition differ from the Lovaine, and Hentenius’s 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 a 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 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 dissensions 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 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 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 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 ergodioktes 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 to en pitho kerameian manthanein, to 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 Hierome, Et Hebroum 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. S. 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 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 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 olive branches empty themselves into the gold. Saint Augustine calleth them precedent, or original, tongues; Saint Hierome, fountains. The same Saint 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 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. Hierome, 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 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 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,
where 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, 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 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. 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 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 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 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 everywhere) 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 newfangleness called krabbaton skimpous 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 ye hence, be banished for ever, we might be taxed peradventure with S. 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 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, Propuce, 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 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 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 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.

Was I sad because the Bible was dirty and water-damaged, cover falling off and pages mildewed and wrinkled?  No.

Was I sad because the Bible was the Good News Bible, not a word-for-word translation?  No.

I was sad because the Bible was in a language my friend couldn’t understand.  When I read the life-giving words of God, the meaning was lost to her because it was not in her language.

In fact, the Bible is not even available in her language.  She has to make do with catching a word here and there in a foreign translation and the explanations of others.

Have you thanked God today for your copy of His Word in your own language?  What are you doing to help others be able to read the Bible in their own language too?