TREATING OF THESE THREE POINTS: OF THE translation of Holy Scriptures into the vulgar tongues, and namely into English; of the causes why this New Testament is translated according to the ancient vulgar Latin text; and of the manner of translating the same.

§1. THE holy Bible long since translated by us into English, and the old Testament lying by us for lack of good means to publish the whole in such sort as a work of so great charge and importance requireth; we have yet through God’s goodness at length fully finished for thee (most Christian Reader) all the NEW TESTAMENT; which is the principal, most profitable, and comfortable piece of holy Writ: and, as well for all other institution of life and doctrine, as specially for deciding the doubts of these days, more proper and pregnant than the other part not yet printed.

§2. Which translation we do not for all that publish, upon erroneous opinion: 1) of necessity, that the holy Scriptures should always be in our mother tongue, or 2) that they ought, or were ordained by God, to be read indifferently of all, or 3) could be easily understood of every one that readeth or heareth them in a known language; or 4) that they were not often, through man’s malice or infirmity, pernicious and much hurtful to many; 5) or that we generally and absolutely deemed it more convenient in itself, and more agreeable to God’s word and honour, or edification, of the faithful, to have them turned into vulgar tongues, than to be kept and studied only in the Ecclesiastical learned Languages: Not for these nor any such like causes do we translate this sacred Book; but upon special consideration of the present time, state, and condition of our country, unto which diverse things are either necessary, or profitable and medicinable now, that otherwise in the peace of the Church were neither much requisite, nor perchance wholly tolerable.

§3. 1. In this matter, to mark only the wisdom and moderation of holy Church and the Governors thereof on the one side, and the indiscreet zeal of the popular, and their factious leaders, on the other, is a high point of prudence. These latter, partly of simplicity, partly of curiosity, and specially of pride and disobedience, have made claim in this case for the common people, with plausible pretences many, but good reasons none at all. The other, * to whom Christ hath given charge of our souls, the dispensing of God’s mysteries and treasures (among which, holy Scripture is no small store) and the feeding his family in season with food fit for every sort, have neither of old nor of late, ever wholly condemned all vulgar versions of Scripture, nor have at any time generally forbidden the faithful to read the same: yet they have not by public authority prescribed, commanded, or authentically ever recommended any such interpretation to be indifferently used of all men.

§4. The Armenians say they have the Psalter and some other pieces translated by St. Chrysostom into their language, when he was banished among them: and George the Patriarch, in writing his life, signifieth no less. The Slavonians affirm they have the Scriptures in their vulgar tongue, turned by St. Jerom; and some would gather so much by his own words in his epistle to Sophronius, but the place indeed proveth it not. Vulpilas surely gave the Scriptures to the Goths in their own tongue, and that before he was an Arian. It is almost three hundred years, since James Archbishop of Genoa, is said to have translated the Bible into Italian. More than two hundred years ago, in the days of Charles the fifth, the French King, was it put forth faithfully in French, the sooner to shake out of the deceived people’s hands, the false heretical translations of a Sect called Waldenses. In our own country, notwithstanding the Latin tongue was ever (to use Venerable Bede’s words) common to all the Provinces of the same for meditation or study of Scriptures, and no vulgar translation commonly used or occupied of the multitude, yet they were extant in English even before the troubles that Wycleffe and his followers raised in our Church, as appears, as well by the testimony of Malmesbury recording that Ven. Bede translated diverse parts into the vulgar tongue of his time, and by some pieces yet remaining; as by a provincial Constitution of Thomas Arundel Archbishop of Canterbury, in a Council held at Oxford: where straight provision was made, that no heretical version set forth by Wycleffe, or his adherents, should be suffered, nor any other in or after his time be published or permitted to be read, being not approved and allowed by the Diocesan before: alleging St. Jerom for the difficulty and danger of interpreting the holy Scripture out of one tongue into another, though by learned and Catholic men. So also it is there insinuated, that neither the Translations set forth before that Heretic’s time, nor other afterward being approved by the lawful Ordinaries, were ever in our country wholly forbidden, though they were not (to say the truth) in quiet and better times (much less when the people were prone to alteration, heresy, or novelty) either hastily admitted, or ordinarily read of the vulgar, but used only, or specially, of some devout religious and contemplative persons, in reverence, secrecy, and silence, for their spiritual comfort.

§5. Now since Luther’s revolt also, diverse learned Catholics, for the more speedy abolishing of a number of false and impious translations put forth by sundry Sects, and for the better preservation or reclaim of many good souls endangered thereby, have published the Bible in the several languages of almost all the principal Provinces of the Latin Church: no other books in the world being so pernicious as heretical translations of the Scriptures, poisoning the people under colour of divine authority, and not many other remedies being more sovereign against the same (if it be used in order, discretion, and humility) than the true, faithful, and sincere interpretation opposed thereunto.

§6. 2. Which causeth the holy Church not to forbid utterly any Catholic translation, though she allow not the publishing or reading of any absolutely and without exception, or limitation: knowing by her divine and most sincere wisdom, how, where, when, and to whom these her Master’s and Spouse’s gifts are to be bestowed to the most good of the faithful: and therefore neither generally permitteth that which must needs do hurt to the unworthy, nor absolutely condemneth that which may do much good to the worthy. Whereupon, the order which many a wise man wished for before, was taken by the Deputies of the late famous Council of Trent in this behalf, and confirmed by supreme authority, that the holy Scriptures, though truly and Catholicly translated into vulgar tongues, yet may not be indifferently read of all men, nor of any other than such as have express licence thereunto of their lawful Ordinaries, with good testimony from their Curates or Confessors, that they be humble, discreet, and devout persons, and like to take much good, and no harm thereby. Which prescript, though in these days of ours it cannot be so precisely observed, as in other times and places, where there is more due respect of the Church’s authority, rule, and discipline: yet we trust all wise and godly persons will use the matter in the meanwhile, with such moderation, meekness, and subjection of heart, as the handling of so sacred a Book, the sincere senses of God’s truth therein, and the holy Canons, Councils, reason, and religion do require.

§7. Wherein, though for due preservation of this divine work from abuse and profanation, and for the better bridling of the intolerable insolence of proud, curious, and contentious wits, the Governors of the Church guided by God’s Spirit, as ever before, so also upon more experience of the malady of this time than before, have taken more exact order both for the Readers and Translators in these later Ages, than of old: yet we must not imagine that in the primitive Church, either every one that understood the learned tongues wherein the Scriptures were written, or other languages into which they were translated, might without reprehension, read, reason, dispute, turn and toss the Scriptures: or that our Forefathers suffered every School-master, Scholar, or Grammarian that had a little Greek or Latin, straight to take in hand the holy Testament: or that the translated Bibles into the vulgar tongues, were in the hands of every husband-man, artificer, prentice, boys, girls, mistress, maid, man: that they were sung, played, alleged, of every tinker, taverner, rhymer, minstrel: that they were for table talk, for ale-benches, for boats and barges, and for every profane person and company: No, in those better times men were neither so ill, nor so curious of themselves, so to abuse the blessed book of Christ: neither was there any such easy means before printing was invented, to disperse the copies into the hands of every man, as now there is.

§8. They were then in Libraries, Monasteries, Colleges, Churches; in Bishops, Priests, and some devout principal Lay-men’s houses and hands: who used them with fear and reverence, and specially such parts as pertained to good life and manners, not meddling, but in pulpit and schools (and that moderately too) with the hard and high mysteries and places of greater difficulty. The poor plough-man, could then in labouring the ground, sing the Hymns and psalms either in known or unknown languages, as they heard them in the holy Church, though they could neither read nor know the sense, meaning, and mysteries of the same. Such holy persons of both sexes, to whom Saint Jerom in diverse Epistles to them, commendeth the reading and meditation of holy Scriptures, were diligent to search all the godly histories and imitable examples of chastity, humility, obedience, clemency, poverty, penance, renouncing the world: they noted specially the places that did breed the hatred of sin, fear of God’s judgement, delight in spiritual cogitations: they referred themselves in all hard places, to the judgement of the Ancient Fathers and their Masters in religion, never presuming to contend, control, teach or talk of their own sense and fantasy, in deep questions of divinity. Then the Virgins did meditate upon the places and examples of chastity, modesty and demureness; the married, on conjugal faith and continence; the parents, how to bring up their children in faith and fear of God; the Prince, how to rule; the subject, how to obey; the Priest, how to teach; the people, how to learn.

§9. 3. Then the scholar taught not his Master, the sheep controlled not the Pastor, the young student set not the Doctor to school, nor reproved their Fathers of error and ignorance. Or if any were in those better days (as in all times of heresy such must needs be) that had itching ears, tickling tongues and wits, curious and contentious disputers, hearers, and talkers rather than doers of God’s word: such the Fathers did ever sharply reprehend, counting them unworthy and unprofitable Readers of the holy Scriptures. Saint Jerom in his Epistle to Paulinus, after declaration that no handy-craft is so base, nor liberal science so easy, that can be had without a Master (which St. Augustin also affirmeth, De utilitate cred. cap. 7.) nor that men presume in any occupation to teach that they never learned, Only (saith he) the art of Scripture is that which every man challengeth: this the chatting old wife, this the doting old man, this the brabling Sophister, this on every hand, men presume to teach before they learn it. Again, some with poise of lofty words devise of Scripture matters among women: othersome (sigh upon it) learn of women, what to teach men, and lest that be not enough, by facility of tongue, or rather audacity, teach that to others, which they understand never a whit themselves; to say nothing of such as be of my faculty: who stepping from secular learning to holy Scriptures, and able to tickle the ears of the multitude with a smooth tale, think all they speak, to be the Law of God. This he wrote then, when this malady of arrogance and presumption in divine matters, was nothing so outrageous as now it is.

§10. St. Gregory Nazianzen made an oration of the moderation that was to be used in these matters: where he saith, that some in his time thought themselves to have all the wisdom in the world, when they could once repeat two or three words, and them ill-couched together, out of Scriptures. But he there divinely discourseth of the orders and differences of degrees: how in Christ’s mystical body, some are ordained to learn, some to teach: all are not Apostles, all Doctors, all Interpreters, all of tongues and knowledge, not all learned in Scriptures and divinity: that the people went not up to talk with God in the mountain but Moyses, Aaron, and Eleazar: nor they neither but by the difference of their callings: that they that rebel against this ordinance, are guilty of the conspiracy of Core and his Complices: that in Scripture there is both milk for babes, and meat for men, to be dispensed, not according to every one’s greediness of appetite, or wilfullness, but as is most meet for each one’s necessity and capacity: that as it is a shame for a Bishop or Priest to be unlearned in God’s mysteries, so for the common people it is often-times profitable to salvation, not to be curious, but to follow their Pastors in sincerity and simplicity: whereof excellently saith St. Augustin, Fidei simplicitate and sinceritate lactasi, nutriamur in Christo; and cum parvi sumus, majorum cibos non appetamus, that is, Being fed with the simplicity and sincerity of faith, as it were with milk, so let us be nourished in Christ: and when we are little ones, let us not covet the meats of the elder sort. Who in another place testifieth, that the word of God cannot be preached nor certain mysteries uttered to all men alike, but are to be delivered according to the capacity of the hearers, as he proveth both by St. Paul’s example, who gave not to every sort strong meat, but milk to many, as being not spiritual, but carnal and not capable: and by our Lord’s also, who spoke to some plainly, and to others in parables, and affirmed that he had many things to utter which the hearers were not able to bear.

§11. How much more may we gather, that all things that be written, are not for the capacity and diet of every of the simple Readers, but that very many mysteries of holy Writ, be very far above their reach, and may and ought to be (by as great reason) delivered them in measure and mean most meet for them? Which indeed can hardly be done, when the whole book of the Bible lieth before every man in his mother tongue, to make choice of what he list. For which cause the said Gregory Nazianzen wisheth the Christians had as good a law as the Hebrews of old had: who (as St. Jerom also witnesseth) took order among themselves that none should read the Cantica Canticorum nor certain other pieces of hardest Scriptures, until they were thirty years of age.

§12. And truly there is no cause why men should be more loathe to be ordered and moderated in this point by God’s Church and their Pastors, than they are in the use of holy Sacraments: for which as Christ hath appointed Priests and Ministers, at whose hands we must receive them, and not be our own carvers: so hath he given us Doctors, Prophets, Expounders, Interpreters, Teachers and Preachers, to take the law and our faith at their mouths: because our faith and religion cometh not to us properly or principally by reading of Scriptures, but (as the Apostle saith) by hearing of the Preachers lawfully sent: though reading in order and humility, much confirmeth and advanceth the same. Therefore this holy Book of the Scriptures, is called of St. Ambrose, Liber Sacerdotalis, the book of Priests, at whose hands and disposition we must take and use it. Lib. 2. ad. Grat.

§13. 4. The wise will not regard what some wilfull people do mutter, that the Scriptures are made for all men, and that it is of envy that the Priests do keep the holy Book from them. Which suggestion cometh of the same serpent that seduced our first parents, who persuaded them, that God had forbidden them that tree of knowledge, lest they should be as cunning as himself, and like unto the Highest. No, no, the Church doth it to keep them from blind ignorant presumption, and from that which the Apostle calleth falsi neminis scientiam, knowledge falsely so called: and not to embarr them from the true knowledge of Christ. She would have all wise, but usque ad sobrietatum, unto sobriety, as the Apostle speaketh: she knoweth the Scriptures be ordained for every state, as meats, elements, fire, water, candle, knives, sword, and the like; which are as needful (most of them) for children as old folks, for the simple as the wise: but yet would mar all, if they were at the guiding of other than wise men, or were in the hands of every one, for whose preservation they be profitable. She forbiddeth not the reading of them in any language, envieth no man’s commodity; but giveth order how to do it to edification, and not destruction: how to do it without casting the holy to dogs, or pearls to swine: (See St. Chrysost. ho. 24. in Matth.) declaring these hogs and dogs to be carnal men and Heretics, that take no good of the holy mysteries, but thereby do both hurt themselves and others) how to do it agreeably to the sovereign sincerity, majesty, and depth of Mystery contained in the same. She would have the presumptuous Heretic, notwithstanding he allege them never so fast, flying as it were through the whole Bible, and quoting the Psalms, Prophets, Ghospels, Epistles, never so readily for his purpose, as Vincentius Lirinensis saith such men’s fashion is: yet she would according to Tertullian’s rule, have such mere usurpers quite discharged of all occupying and possession of the holy Testament, which is her old and only right and inheritance, and belongeth not to Heretics at all, whom Origen calleth, Scripturarum fures, thieves of the Scriptures. She would have the unworthy repelled, the curious repressed, the simple measured, the learned humbled, and all sorts so to use them or abstain from them, as is most convenient for every one’s salvation: with this general admonition, that none can understand the meaning of God in the Scriptures except Christ open their sense, and make them partakers of his holy Spirit, in the unity of his mystical body: and for the rest, she committeth it to the Pastor of every province and people, according to the difference of time, place, and persons, how and in what sort the reading of the Scriptures is more or less to be procured or permitted.

§14. 5. Wherein, the variety of circumstances causeth them to deal diversely: as we see by St. Chrysostom’s people of Constantinople, who were so delicate, dull, worldly, and so much given to dice, cards, specially stage-plays, or theatres (as Gregory Nazianzen witnesseth) that the Scriptures and all holy lections of divine things were loathsome unto them: whereby their holy Bishop was forced * in many of his sermons to cry out against their extreme negligence and contempt of God’s word, declaring, that not only Eremites and Religious (as they alleged for their excuse) but secular men of all sorts might read the Scriptures, and often have more need thereof in respect of themselves, than the other that live in more purity and contemplation; further insinuating, that though diverse things be high and hard therein, yet many godly histories, lives, examples, and precepts of life and doctrine be plain: and finally, that when the Gentiles were so cunning and diligent to impugn their faith, it were not good for Christians to be too simple or negligent in the defence thereof: as (in truth) it is more requisite for a Catholic man in these days when our Adversaries be industrious to empeach our belief, to be skillful in Scriptures, than at other times when the Church had no such enemies.

§15. To this sense said St. Chrysostom diverse things, not as a Teacher in school, making exact and general rules to be observed in all places and times, but as a pulpit man, agreeably to that audience and his peoples default: nor making it therefore (as some perversely gather of his words) a thing absolutely needful for every poor artificer to read or study Scriptures, nor any whit favouring the presumptuous, curious, and contentious jangling and searching of God’s secrets, reproved by the foresaid Fathers, much less approving the excessive pride and madness of these days, when every man and woman is become not only a Reader, but a Teacher, controller, and judge of Doctors, Church, Scriptures and all: such as either contemn or easily pass over all the moral parts, good examples, and precepts of life (by which as well the simple as learned might be much edified) and only in a manner, occupy themselves in dogmatical, mystical, high, and hidden secrets of God’s counsels, as of Predestination, reprobation, election, prescience, forsaking of the Jews, vocation of the Gentiles, and other incomprehensible mysteries, Languishing about questions of only faith, fiduce, new phrases and figures, ever learning, but never coming to knowledge, reading and tossing in pride of wit, conceit of their own cunning, and upon presumption of I can not tell what spirit, such books especially and Epistles, as St. Peter foretold that the unlearned and instable would deprave to their own damnation.

§16. They delight in none more than the Epistle to the Romans, the Cantica canticorum, the Apocalypse, which have in them as many mysteries as words. They find no difficulty in the sacred Book clasped with seven seals. They ask for no Expositor with the holy Eunuch. They feel no such depth of God’s science in the Scriptures, as St. Augustin did when he cried out, Mira profunditas eloquiorum tuorum, mira profunditas (Deus meus) mira profunditas! horror est intendere in eam, horror honoris, and tremor amoris; that is, O wonderful profoundness of thy words; wonderful profoundness, my God, wonderful profoundnes! it maketh a man quake to look on it: to quake for reverence, and to tremble for the love thereof. They regard not that which the same Doctor affirmeth, that the depth and profundity of wisdom, not only in the words of holy Scripture, but also in the matter and sense, is so wonderful, that, live a man never so long, be he of never so high a wit, never so studious, never so fervent to attain the knowledge thereof, yet when he endeth, he shall confess he doth but begin. They feel not with St. Jerom, that the text hath a hard shell to be broken before we come to the kernel. They will not stay themselves in only reading the sacred Scriptures thirteen years together, with St. Basil and St. Gregory Nazianzen, before they expound them, nor take the care (as they did) never otherwise to interpret them, than by the uniform consent of their Forefathers and tradition Apostolic.

§17. If our new Ministers had had this cogitation and care that these and all other wise men have, and ever had, our country had never fallen to this miserable state in religion, and that under pretence, colour, and countenance of God’s word: neither should virtue and good life have been so pitifully corrupted in time of such reading, toiling, tumbling and translating the Book of our life and salvation: whereof the more precious the right and reverent use is, the more pernicious is the abuse and profanation of the same: which every man of experience by these few years proof, and by comparing the former days and manners to these of ours, may easily try.

§18. Look whether your men be more virtuous, your women more chaste, your children more obedient, your servants more trusty, your maids more modest, your friends more faithful, your laity more just in dealing, your Clergy more devout in praying: whether there be more religion, fear of God, faith and conscience in all states now, than of old, when there was not so much reading, chatting, and jangling of God’s word, but much more sincere dealing, doing, and keeping the same. Look whether through this disorder, women teach not their husbands, children their parents, young fools their old and wise fathers, the scholars their Maisters, the sheep their Pastor, and the People the Priest. Look whether the most chaste and sacred sentences of God’s holy word, be not turned of many, into mirth, mockery, amorous ballets and detestable letters of love and lewdness: their delicate rhymes, tunes, and translations much increasing the same.

§19. This fall of good life and profaning the divine mysteries, everybody seeth: but the great corruption and decay of faith hereby, none see but wise men, who only know, that, were the Scriptures never so truly translated, yet Heretics and ill men that follow their own spirit and know nothing but their private fantasy, and not the sense of the holy Church and Doctors, must needs abuse them to their damnation: and that the curious, simple, and * sensual men which have no taste of the things that be of the Spirit of God, may of infinite places take occasion of pernicious errors. For though the letter or text have no error, yet (saith St. Ambrose) the Arrian, or (as we may now speak) the Calvinian interpretation hath errors. lib. 2 ad Gratianum ca. 1. and Tertullian saith: The sense adulterated is as perilous as the style corrupted. De Praescrip. St. Hilary also speaketh thus: Heresy riseth about the understanding, not about the writing. The fault is in the sense, not in the word. lib. 2 de Trinit. in principio. And St. Augustin saith, that many hold the scriptures as they do the Sacraments, ad speciem, and non ad salutem, to the outward show, and not to salvation. de Baptis. cont. Donat. lib. 3. ca. 19. Finally all Sect-maisters and ravening wolves, yea * the Devils themselves pretend Scriptures, allege Scriptures, and wholly shroud themselves in Scriptures, as in the wool and fleece of the simple sheep. Whereby the vulgar, in these days of general disputes, can not but be in extreme danger of error, though their books were truly translated, and were truly in themselves God’s own word indeed.

§20. But the case now is more lamentable: for the Protestants and such as St. Paul calleth ambulantes in astutia, walking in deceitfulness, have so abused the people, and many other in the world, not unwise, that by their false translations they have instead of God’s Law and Testament, and for Christ’s written will and word, given them their own wicked writing and fantasies, most shamefully in all their versions, Latin, English, and other tongues, corrupting both the letter and sense by false translation, adding, detracting, altering, transposing, pointing, and all other guileful means: specially where it serveth for the advantage of their private opinions. For which, they are bold also partly to disauthorise quite, partly to make doubtful, diverse whole books allowed for Canonical Scripture by the universal Church of God this thousand years and upward: to alter all the authentical and Ecclesiastical words used sithence our Christianity, into new profane novelties of speeches agreeable to their doctrine: to change the titles of works, to put out the names of the Authors, * to charge the very Evangelist with following untrue translation, to add whole sentences proper to their Sect, into their psalms in meter, * even into the very Creed in rhyme. All which the poor deceived people say and sing as though they were God’s own word, being indeed through such sacrilegious treachery, made the Devil’s word.

§21. To say nothing of their intolerable liberty and licence to change the accustomed callings of God, Angel, men, places, and things used by the Apostles and all antiquity, in Greek, Latin, and all other languages of Christian Nations, into new names, sometimes falsely, and always ridiculously and for ostentation taken of the Hebrews: to frame and fine the phrases of holy Scriptures after the form of profane Writers, sticking not, for the same to supply, add, alter or diminish as freely as if they translated Livie, Virgil, or Terence. Having no religious respect to keep either the majesty or sincere simplicity of that venerable style of Christ’s spirit, as St. Augustin speaketh, which kind the holy Ghost did choose of infinite wisdom to have the divine mysteries rather uttered in, than any other more delicate, much less in that meretricious manner of writing that sundry of these new translators do use: of which sort Calvin himself and his pew-fellows so much complain, that they profess, Satan to have gained more by these new interpreters (their number, levity of spirit, and audacity increasing daily) than he did before by keeping the word from the people. And for a pattern of this mischief, they give Castalion, adjuring all their churches and scholars to beware of his translation, as one that has made a very sport and mockery of God’s holy word. So they charge him: themselves (and the Zuinglians of Zurick, whose translations Luther therefore abhorred) or handling the matter with no more fidelity, gravity, or sincerity, then the other: but rather with much more falsification, or (to use the Apostle’s words) cauponation and adulteration of God’s word, than they. Besides many wicked glosses, prayers, confession of faith, containing both blasphemous errors * and plain contradictions to themselves and among themselves all privileged and authorised to be joined to the Bible, and to be said and sung of the poor people, and to be believed as articles of faith and wholly consonant to God’s word.

§22. We therefore having compassion to see our beloved Countrymen, with extreme danger of their souls, to use only such profane translations, and erroneous men’s mere fantasies, for the pure and blessed word of truth; much also moved thereunto by the desires of many devout persons; have set forth, for you (benign Readers) the new Testament to begin withal, trusting that it may give occasion to you, after diligent perusing thereof, to lay away at least such their impure versions as hitherto you have been forced to occupy. How well we have done it, we must not be judges, but refer all to God’s Church and our Superiors in the same. To them we submit ourselves, and this, and all other our labours, to be in part or in the whole, reformed, corrected, altered, or quite abolished: most humbly desiring pardon if through our ignorance, temerity, or other human infirmity, we have anywhere mistaken the sense of the holy Ghost. Further promising, that if hereafter we espy any of our own errors, or if any other, either friend of good will, or adversary for desire of reprehension, shall open unto us the same; we will not (as Protestants do) for defence of our estimation, or of pride and contention, by wrangling words wilfully persist in them, but be most glad to hear of them, and in the next edition or otherwise to correct them: for it is truth that we seek for, and God’s honour: which being had either by good intention, or by occasion, all is well. This we profess only, that we have done our endeavour with prayer, much fear and trembling, lest we should dangerously err in so sacred, high, and divine a work: that we have done it with all faith, diligence, and sincerity: that we have used no partiality for the disadvantage of our adversaries, nor no more licence than is sufferable in translating of holy Scriptures: continually keeping ourselves as near as is possible, to our text to the very words and phrases which by long use are made venerable, though to some profane or delicate ears they may seem more hard or barbarous, * as the whole style of Scripture doth lightly to such at the beginning: acknowledging with St. Jerom, that in other writings it is enough to give in translation, sense for sense, but that in Scriptures, lest we miss the sense, we must keep the very words. Ad Pammach. epistola 10. 1. ca. 2 in princip. We must, saith St. Augustin, speak according to a set rule, lest licence of words breed some wicked opinion concerning the things contained under the words. De civitate lib. 10 cap. 12. Whereof our holy Forefathers and ancient Doctors had such a religious care, that they would not change the very barbarisms or incongruities of speech which by long use had prevailed in the old readings or recitings of scriptures, as, Neque nubent neque nubentur, in Tertullian lib. 4 in Marcion, in St. Hilary in ch. 22 Mat. and in all the Fathers. Qui me confusus sueris, coufundar and ego eum, in St. Cyprian ep. 63 nu. 7, Talis enim nobis decebat sacerdos (which was an older translation than the vulgar Latin that now is), in St. Ambrose ch. 3 de fuga saeculi, and St. Jerom himself, who otherwise corrected the Latin translation that was used before his time, yet keepeth religiously (as himself professeth Praefat. in 4 Evang. ad Damasum) these and the like speeches, Nonne vos magis pluris estis illis? and, filius hominis non venit ministrari, sed ministrare: and, Neque nubent, neque nubentur: in his commentaries upon these places: and, Non capit Prophetam perire extra Jerusalem, in his commentaries in ch. 2 Joel. sub finem. And St. Augustin, who is most religious in all these phrases, counteth it a special pride and infirmity in those that have a little learning in tongues, and none in things, that they easily take offence of the simple speeches or solecisms in the scriptures. de doctrina Christ. lib. 2 cap. 13. See also the same holy Father lib. 3 de doct. Christ. ch. 3 and tract. 2 in Evang. John. But of the manner of our translation more anon.

§23. Now, though the text thus truly translated, might sufficiently, in the sight of the learned and all indifferent men, both control the adversaries corruptions, and prove that the holy Scripture whereof they have made so great vaunts, maketh nothing for their new opinions, but wholly for the Catholic Church’s belief and doctrine, in all the points of difference betwixt us: yet knowing that the good and simple may easily be seduced by some few obstinate persons of perdition (whom we see given over into a reprobate sense, to whom the Ghospel, which in itself is the odour of life to salvation, is made the odour of death to damnation, over whose eyes for sin and disobedience God suffereth a veil or cover to lie, whiles they read the new Testament, even as the Apostle saith the Jews have until this day, in reading of the old, that as the one sort can not find Christ in the Scriptures, read they never so much, so the other can not find the Catholic Church nor her doctrine there neither) and finding by experience this saying of St. Augustin to be most true: If the prejudice of any erreneous persuasion preoccupate the mind, whatsoever the Scripture hath to the contrary, men take it for a figurative speech: for these causes, and somewhat to help the faithful Reader in the difficulties of diverse places, we have also set forth reasonable large ANNOTATIONS, thereby to show the studious reader in most places pertaining to the controversies of this time, both the heretical corruptions and false deductions, and also the Apostolic tradition, the expositions of the holy Fathers, the decrees of the Catholic Church and most ancient Councils: which means whosoever trusteth not, for the sense of holy Scriptures, but had rather follow his private judgement or the arrogant spirit of these Sectaries, he shall worthily through his own wilfullness be deceived: beseeching all men to look with diligence, sincerity, and indifference, into the case that concerns no less then every one’s eternal salvation or damnation.

§24. Which if he do, we doubt not but he shall to his great contentment, find the holy Scriptures most clearly and invincibly to prove the articles of Catholic doctrine against our adversaries, which perhaps he had thought before this diligent search, either not to be consonant to God’s words, or at least not contained in the same, and finally he shall prove this saying of St. Augustine to be most true: Multi sensus etc. Many senses of holy Scriptures lie hidden, and are known to some few of greater understanding: neither are they at any time avouched more commodiously and acceptably than at such times, when the care to answer heretics doth force men thereunto. For then, even they that be negligent in matters of study and learning, shaking of sluggishness, are stirred up to diligent hearing, that the Adversaries may be refelled. Again, how many senses of holy Scriptures, concerning Christ’s Godhead, have been avouched against Photinus: how many, of his Manhood, against Manichaeus: how many, of the Trinity, against Sabellius: how many, of the unity in Trinity, against the Arrians, Eunomians, Macedonians, how many, of the Catholic Church dispersed throughout the whole world, and of mixture of good and bad in the same until the end of the world, against the Donatists and Luciferians and other of the like error: how many against all other heretics, which it were too long to rehearse? Of which senses and expositions of holy Scripture the approved Authors and avouchers, should otherwise either not be known at all, or not so well known, as the contradictions of proud heretics have made them.

§25. Thus he saith of such things as not seeming to be in holy Scriptures to the ignorant or heretics, yet indeed be there. But in other points doubted of, that indeed are not decided by Scripture, he giveth us this goodly rule to be followed in all, as he exemplifieth in one. Then do we hold (saith he) the verity of the Scriptures, when we do that which now hath seemed good to the Universal Church, which the authority of the Scriptures themselves doth commend: so that, forasmuch as the holy Scripture can not deceive, whosoever is afraid to be deceived with the obscurity of questions, let him therein ask counsel of the same CHURCH, which the holy Scripture most certainly and evidently showeth and pointeth unto. Aug. lib. 1 cont. Crescon. ch. 13.

§26. Now to give thee also intelligence in particular, most gentle Reader, of such things as it behoveth thee specially to know concerning our Translation: We translate the old vulgar Latin text, not the common Greek text, for these causes.

§27. 1. It is so ancient, that it was used in the Church of God above 1300 years ago, as appeareth by the Fathers of those times.

§28. 2. It is that (by the common received opinion and by all probability) which St. Jerom afterward corrected according to the Greek, by the appointment of Damasus then Pope, as he maketh mention in his Preface before the four Evangelists, unto the said Damasus: and in Catalogo in fine, and ep. 102.

§29. 3. Consequently it is the same which St. Augustin so commendeth and alloweth in an Epistle to St. Jerom.

§30. 4. It is that, which for the most part ever since hath been used in the Church’s service, expounded in sermons, alleged and interpreted in the Commentaries and writings of the ancient fathers of the Latin Church.

§31. 5. The holy Council of Trent, for these and many other important considerations, hath declared and defined this ‘only’ of all other Latin translations, to be authentical, and so only to be used and taken in public lessons, disputations, preachings, and expositions, and that no man presume upon any pretence to reject or refuse the same.

§32. 6. It is the gravest, sincerest, of greatest majesty, least partiality, as being without all respect of controversies and contentions, specially these of our time, as appeareth by those places which Erasmus and others at this day translate much more to the advantage of the Catholic cause.

§33. 7. It is so exact and precise according to the Greek, both the phrase and the word, that delicate Heretics therefore reprehend it of rudeness. And that it followeth the Greek far more exactly than the Protestants translations, beside infinite other places, we appeal to these. Tit. 3, 14. Curent bonis operibus praeesse, προιοτασθαι.. Engl. bib. 1577, to maintain good works, and Heb. 10, 20. Viam nobis initia vit, εvεvαιvισεv. English Bib. he prepared. So in these words, Justifications, Traditions, Idola, &c. In all which they come not near the Greek, but avoid it of purpose.

§34. 8. The Adversaries themselves, namely Beza, prefer it before all the rest. In praefat. no. Test an. 1556. And again he saith, that the Old Interpreter translated very religiously Annot. in 1 Luc. v. 1.

§35. 9. In the rest, there is such diversity and dissension, and no end of reprehending one another, and translating every man according to his fantasy, that * Luther said, If the world should stand any long time, we must receive again (which he thought absurd) the Decrees of Councils, for preserving the unity of faith, because of so diverse interpretations of the Scripture. And Beza (in the place above mentioned) noteth the itching ambition of his fellow translators, that had much rather disagree and dissent from the best, than seem themselves to have said or written nothing. And Beza’s translation itself, being so esteemed in our country, that the Geneva * English Testaments be translated according to the same, yet sometime goeth so wide from the Greek and from the meaning in the holy Ghost, that themselves which protest to translate it, dare not follow it. For example, Luc. 3, 36, They have put these words The son of Cainan, which he wittingly and wilfully left out: and Act. 1, 14, they say, With the women, agreeably to the vulgar Latin: where he saith, Cum uxoribus, with their wives.

§36. 10. It is not only better than all other Latin translations, but than the Greek text itself, in those places where they disagree.

§37. The proof hereof is evident, because most of the ancient Heretics were Grecians, and therefore the Scriptures in Greek were more corrupted by them, as the ancient Fathers often complain. Tertullian noteth the Greek text which is at this day (1 Cor. 15, 47) to be an old corruption of Marcion the Heretic, and the truth to be as in our vulgar Latin, Secundus homo de coelo coelestis, The second man from heaven heavenly. So read other * ancient Fathers, and Erasmus thinketh it must needs be so, and Calvin himself followeth it Instit. lib. 2 ch. 13 parag. 2. Again St. Jerom noteth that the Greek text (1 Cor. 7, 33) which is at this day, is not the Apostolic verity or the true text of the Apostle: but that which is in the vulgar Latin, Qui cum uxore est, solicitus est quae sunt mundi, quomodo placeat uxori, and divisus est. He that is with a wife, is careful of worldly things, how he may please his wife, and is divided or distracted. The Ecclesiastical history called the Tripartite, noteth the Greek text that now is (1 Joh. 4, 3.) to be an old corruption of the ancient Greek copies, by the Nestorian Heretics, and the true reading to be as in our vulgar Latin, Omnis spiritus qui dissolvit Jesum, ex Deo non est. Every spirit that dissolveth Jesus, is not of God: and Beza confesseth that Socrates in his Ecclesiastical history readeth so in the Greek, παv πvευμα ο λοει του ιησουv χριστοv &c.

§38. But the proof is more pregnant out of the Adversaries themselves. They forsake the Greek text as corrupted, and translate according to the vulgar Latin, namely Beza and his scholars the English translators of the Bible, in these places. Hebr. 9, 1, saying, The first covenant, for that which is in the Greek, The first tabernacle. Where they put, covenant, not as of the text, but in another letter, as to be understood, according to the vulgar Latin, which most sincerely leaveth it out altogether, saying, Habuit quidem and prius justificationes &c. The former also indeed had justifications &c. Again, Rom. 12, 11 they translate not according to the Greek text, Tempori servientes, serving the time, which Beza saith must needs be a corruption: but according to the vulgar Latin, Domino servientes, serving our Lord. Again, Apoc. 11, 2 they translate not the Greek text, Atrium quod intra templum est, the court which is within the temple, but clean contrary, according to the vulgar Latin, which Beza saith is the true reading, Atrium quod est foris Templum, the court which is without the Temple. Only in this last place, one English Bible of the year 1562, followeth the error of the Greek. Again, 2 Tim. 2, 14 they add, but, more than is in the Greek, to make the sense more commodious and easy, according as it is in the vulgar Latin. Again, Jac. 5, 12 they leave the Greek, and follow the vulgar Latin, saying, Lest you fall into condemnation. I doubt not (saith Beza) but this is the true and sincere reading, and I suspect the corruption in the Greek came thus &c. It were infinite to set down all such places, where the Adversaries (specially Beza) follow the old vulgar Latin and the Greek copy agreeable thereunto, condemning the Greek text that now is, of corruption.

§39. Again, Erasmus the best translator of all the latter, by Beza’s judgement, saith that the Greek sometime hath superfluities corruptly added to the text of holy Scripture, as Mat. 6 to the end of the Pater noster, these words, Because yours is the Kingdom, the power and the glory, for evermore. Which he calleth, nugas, trifles rashly added to our Lord’s prayer, and reprehendeth Valla for blaming the old vulgar Latin because it hath it not. Likewise Rom. 11, 6 these words in the Greek, and not in the vulgar Latin: But if of works, it is not now grace: otherwise the work is no more a work: and Mar. 10, 29 these words, or wife, and such like. Yea the Greek text in these superfluities condemneth itself, and justifieth the vulgar Latin exceedingly: as being marked throughout in a number of places, that such and such words or sentences are superfluous. In all which places our vulgar Latin hath no such thing, but is agreeable to the Greek which remaineth after the superfluities be taken away. For example, that before mentioned in the end of the Pater noster, hath a mark of superfluity in the Greek text thus ‵’, and Marc. 6, 11. these words, Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrhe in the day of judgement, than for that city; and Mat. 29, 22. these words, And be baptized with the Baptism that I am baptized with? Which is also superfluously repeated again v. 23 and such like places exceeding many: which being noted superfluous in the Greek, and being not in the vulgar Latin, prove the Latin in those places to be better, truer and more sincere than the Greek.

§40. Whereupon we conclude of these premises, that it is no derogation to the vulgar Latin text, which we translate, to disagree from the Greek text, whereas it may notwithstanding be not only as good, but also better. And this the Adversary himself, their greatest and latest translator of the Greek, doth avouch against Erasmus in behalf of the old vulgar Latin translation, in these notorious words: How unworthily and without cause (saith he) doth Erasmus blame the old Interpreter as dissenting from the Greek? He dissented, I grant, from those Greek copies which he had gotten: but we have found, not in one place, that the same interpretation which he blameth, is grounded upon the authority of other Greek copies, and those most ancient. Yea in some number of places we have observed, that the reading of the Latin text of the old Interpreter, though it agree not sometime with our Greek copies, yet it is much more convenient, for that it seemeth he followed some better and truer copy. Thus far Beza. In which words he unwittingly, but most truly, justifieth and defendeth the old vulgar Translation against himself and all other cavillers, that accuse the same, because it is not always agreeable to the Greek text: Whereas it was translated out of other Greek copies (partly extant, partly not extant at this day) either as good and as ancient, or better and more ancient, such as St. Augustin speaketh of, calling them doctiores and diligentiores, the more learned and diligent Greek copies, whereunto the latin translations that fail in any place, must needs yield. Lib. 2 de doctr. Christ. ch. 15.

§41. And if it were not too long to exemplify and prove this, which would require a treatise by itself, we could show by many and most clear examples throughout the new Testament, these sundry means of justifying the old translation.

§42. First, if it agree with the Greek text (as commonly it doth, and in the greatest places concerning the controversies of our time, it doth most certainly) so far the Adversaries have not to complain: unless they will complain of the Greek also, as they do Jac. 4, 2. and 1 Pet. 3, 21. where the vulgar Latin followeth exactly the Greek text, saying, Occiditis; and, Quod vos similis form, &c. But Beza in both places correcteth the Greek text also as false.

§43. 2. If it disagree here and there from the Greek text, it agreeth with another Greek copy set in the margent, whereof see examples in the foresaid Greek Testaments of Robert Stevens and Crispin throughout: namely 2 Pet. 1, 10. Satagite ut per bona opera certam vestram vocationem faciatis. δια τωv αγαθωv εργωv; and Marc. 8, 7. Et ipsos benedixit, ευλογησας αυτα.

§44. 3. If these marginal Greek copies be thought less authentical than the Greek text, the Adversaries themselves tell us the contrary, who in their translations often follow the marginal copies, and forsake the Greek text: as in the examples above mentioned Rom. 11, Apoc. 11, 2 Tim. 2, Jac. 5 &c. it is evident.

§45. 4. If all Erasmus Greek copies have not that which is in the vulgar Latin, Beza had copies which have it, and those most ancient (as he saith) and better. And if all Beza’s copies fail in this point and will not help us, Gagneie the French King’s Preacher, and he that might command in all the King’s Libraries, he found Greek copies that have just according to the vulgar Latin: and that in such place as would seem otherwise less probable as Jac. 3, 5. Ecce quantus ignis quam magnam silvam incendit! Behold how much fire what a great wood it kindleth: A man would think it must be rather as in the Greek text, A little fire what a great wood it kindleth: But an approved ancient Greek copy alleged by Gagneie, hath as it is in the vulgar Latin. And if Gagneie’s copies also fail sometime, there Beza and Crispin supply Greek copies fully agreeable to the vulgar Latin. as ep. Jude vers. 5, Scientes semel omnia, quoniam Jesus &c. and vers. 19, Segregant semeteipsos: likewise 2 Thess. 2 Quod elegerit vos primitias; απαρχας in some Greek copies. Gagn. and 2 Cor. 9. Vestra aemulatio, ο υμωv ζηλος so hath one Greek copy. Beza.

§46. 5. If all their copies be not sufficient, the ancient Greek Fathers had copies and expounded them agreeable to our vulgar Latin, as 1 Tim. 6, 20, Prophanas vocum novitates. So readeth St. Chrysostom and expoundeth it against Heretical and erroneous novelties. Yet now we know no Greek copy that readeth so. Likewise Joh. 10, 29, Pater meus quod mihi dedit maius omnibus est. So readeth St. Cyril and expoundeth it lib. 7 in Joh. ch. 10, likewise 1 Joh. 4, 3, Omnis spiritus qui solvit Jesum, ex Deo non est. So readeth St. Irenaeus lib. 3 ch. 18, St. Augustin tract. 6 in Jo, St. Leo epist. 10 ch. 5, beside Socrates in his Ecclesiastical history, lib. 7 ch. 22, and the Tripartite lib. 12. ch. 4, who say plainly, that this was the old and the true reading of this place in the Greek. And in what Greek copy extant at this day is there this text Joh. 5, 2, Est autem Jerosolymis probatica piscina? and yet St. Chrysostom, St. Cyril, and Theophylacte read so in the Greek, and Beza saith it is the better reading. And so is the Latin text of the Roman Mass-book justified, and eight other Latin copies, that read so. For our vulgar Latin here, is according to the Greek text, Super probatica, and Rom. 5, 17 Donationis and Justitiae. So readeth Theodorete in Greek, and Luc. 2, 14, Origen and St. Chrysostom read, Hominibus bonae voluntatis, and Beza liketh it better than the Greek text that now is.

§47. 6. Where there is no such sign or token of any ancient Greek copy in the Fathers, yet these later interpreters tell us, that the old Interpreter did follow some other Greek copy. As Marc 7, 3 Nisi crebro laverint. Erasmus thinketh that he did read in the Greek πυχλη, often: and Beza and others commend his conjecture, yea and the English Bibles are so translated. Whereas now it is πυγμη which signifieth the length of the arm up to the elbow. And who would not think that the Evangelist should say: The Pharisees wash often, because otherwise they eat not, rather than thus, Unless they wash up to the elbow, they eat not?

§48. 7. If all such conjectures, and all the Greek Fathers help us not, yet the Latin Fathers with great consent will easily justify the old vulgar translation, which for the most part they follow and expound. As Joh. 7, 39 Nondum erat spiritus datus. So readeth St. Augustin Lib. 4 de Trinit. ch. 20. and lib. 83 Quaest. q. 62 and tract. 52 in John, Leo ser. 2 de Pentecoste. Whose authority were sufficient, but indeed Didymus also a Greek Doctor readeth so lib. 2 de Sp. sancto, translated by St. Jerom, and a Greek copy in the Vatican, and the Syriac new Testament. Likewise Joh. 21, 22 Sic eum volo manere. So read St. Ambrose, in Psal. 45 and Psal. 118 octonario Resp, St. Augustine and Ven. Bede upon St. John’s Ghospel.

§49. 8. And lastly, if some other Latin Fathers of ancient time, read otherwise, either here or in other places, not all agreeing with the text of our vulgar Latin, the cause is, the great diversity and multitude, that was then of Latin copies, (whereof St. Jerom complaineth) until this one vulgar Latin grew only into use. Neither doth their diverse reading make more for the Greek, than for the vulgar Latin, differing oftentimes from both. As when St. Jerom in this last place readeth, Si sic eam volo manere, lib. 1 adv. Jovin. It is according to no Greek copy now extant. And if yet there be some doubt, that the readings of some Greek or Latin Fathers, differing from the vulgar Latin, be a check or condemnation to the same: let Beza: that is, let the Adversary himself, tell us his opinion in this case also. Whosoever, saith he, shall take upon him to correct these things (speaking of the vulgar Latin translation) out of the ancient Fathers writings, either Greek or Latin, unless he do it very circumspectly and advisedly, he shall surely corrupt all rather than amend it, because it is not to be thought, that as often as they cited any place, they did always look into the book, or number every word. As if he should say: We may not by and by think that the vulgar Latin is faulty and to be corrected, when we read otherwise in the Fathers either Greek or Latin, because they did not always exactly cite the words, but followed some commodious and godly sense thereof.

§50. Thus then we see that by all means the old vulgar Latin translation is approved good, and better than the Greek text itself, and that there is no cause why it should give place to any other text, copies, or readings. Many if there be any faults evidently crept in by those that heretofore, wrote or copied out the Scriptures (as there be some) them we grant no less, than we would grant faults nowadays committed by the Printer, and they are exactly noted of Catholic Writers, namely in all Plantins Bibles set forth by the Divines of Lovan: and the Council of Trent willeth that the vulgar Latin text be in such points thoroughly mended, and so to be most authentical. Such faults are these In side, for, in sine: Praescientiam, for praesentiam: Suscipiens, for, Suspiciens: and such like very rare. Which are evident corruptions made by the copyists, or grown by the similitude of words. These being taken away, which are no part of those corruptions and differences before talked of, we translate that text which is most sincere, and in our opinion and as we have proved, incorrupt. The Adversaries contrary, translate that text which themselves confess both by their writings and doings, to be corrupt in a number of places, and more corrupt than our vulgar Latin, as is before declared.

§51. And if we would here stand to recite the places in the Greek which Beza pronounceth to be corrupted, we should make the Reader to wonder, how they can either so plead otherwise for the Greek text, as though there were no other truth of the new Testament but that: or how they translate only that (to deface, as they think, the old vulgar Latin) which themselves so shamefully disgrace, more than the vulgar Latin, inventing corruptions where none are, nor can be, in such universal consent of all both Greek and Latin copies. For example, Mat. 10, The first Symon, who is called Peter. I think (saith Beza) this word πρωτος, first, hath been added to the text of some that would establish Peter’s Primacy. Again Luc. 22, The Chalice that is shed for you. It is most likely (saith he) that these words being sometime but a marginal note, came by corruption out of the margent into the text. Again Act. 7, Figures which they made, to adore them. It may be suspect (saith he) that these words, as many other, have crept by corruption into the text out of the margent. And 1 Cor. 15, He thinketh the Apostle said not vιvος, victory, as it is in all Greek copies, but vειvος, contention. And Act. 13, he calleth it a manifest error, that in the Greek it is 400 years, for, 300. And Act. 7, 16, he reckoneth up a whole catalogue of corruptions: namely Marc. 12, 42, ο εζι κοδραντης, which is a farthing: and αστη εζιv ερεμος Act. 8, 26. This is desert. And Act. 7, 16, the name of Abraham, and such like. All which he thinketh to have been added or altered into the Greek text by corruption.

§52. But among other places, he laboureth exceedingly to prove a great corruption Act. 7, 14, where it is said (according to the Septuaginta, that is, the Greek text of the old Testament) that Jacob went down into Aegypt with 75 souls. And Luc. 3, 36 he thinketh these words του vαιvαv, which was of Cainan, to be so false, that he leaveth them clean out in * both his editions of the new Testament: saying, that he is bold so to do, by the authority of Moyses. Whereby he will signify, that it is not in the Hebrew text of Moyses or of the old Testament, and therefore it is false in the Greek of the new Testament. Which consequence of theirs (for it is common among them and concerneth all Scriptures) if it were true, all places of the Greek text of the new Testament, cited out of the old according to the Septuaginta, and not according to the Hebrew (which they know are very many) should be false, and so by tying themselves only to the Hebrew in the old Testament, they are forced to forsake the Greek of the new: or if they will maintain the Greek of the new, they must forsake sometime the Hebrew in the old. But this argument shall be forced against them elsewhere.

§53. By this little, the Reader may see what gay patrons they are of the Greek text, and how little cause they have in their own judgements to translate it, or vaunt of it, as in derogation of the vulgar Latin translation, and how easily we might answer them in a word why we translate not the Greek: forsooth because it is so infinitely corrupted. But the truth is, we do by no means grant it so corrupted as they say, though in comparison we know it less sincere and incorrupt than the vulgar Latin, and for that cause and others before alleged we prefer the said Latin, and have translated it.

§54. If yet there remain one thing which perhaps they will say, when they can not answer our reasons aforesaid; that we prefer the vulgar Latin before the Greek text, because the Greek maketh more against us: we protest that as for other causes we prefer the Latin, so in this respect of making for us or against us, we allow the Greek as much as the Latin, yea in sundry places more than the Latin, being allured that they have not one, and that we have many advantages in the Greek more than in the Latin, as by the Annotations of this new Testament shall evidently appear: namely in all such places where they dare not translate the Greek, because it is for us and against them. As when they translate, διvαιωματα, ordinances, and not justifications, and that of purpose as Beza confesseth Luc. 1, 6 παραδοσεις, ordinances, or instructions, and not traditions, in the better part. 2 Thess. 2, 15 πρεσβυτερους, Elders, and not Priests: ειδωλα, images rather than idols. And especially when St. Luke in the Greek so maketh for us (the vulgar Latin being indifferent for them and us) that Beza saith it is a corruption crept out of the margent into the text. What need these absurd devices and false dealings with the Greek text, if it made for them more than for us, yea if it made not for us against them? But that the Greek maketh more for us, see 1 Cor. 7. In the Latin, Defraud not one another, but for a time, that you give yourselves to prayer: in the Greek, to fasting and prayer. Act. 10, 30 in the Latin, Cornelius saith, From the fourth day past until this hour I was praying in my house, and behold a man etc. in the Greek, I was fasting, and praying. 1 Joh. 5, 18, in the Latin, We know that everyone which is born of God, sinneth not. But the generation of God preserveth him etc. In the Greek, But he that is born of God preserveth himself. Apoc. 22, 14 in the Latin, Blessed are they that wash their garments in the blood of the Lamb etc. in the Greek, Blessed are they that do his commandments. Rom. 8, 38 Certus sum etc. I am sure that neither death nor life, nor other creature is able to separate us from the charity of God; as though he were assured or we might and should assure ourselves of our predestination: in the Greek, πεπεις μαι, I am probably persuaded that neither death nor life etc. In the Evangelists about the Sacrifice and Bl. Sacrament, in the Latin thus: This is my blood that shall be shed for you: and in St. Paul, This is my body which shall be betrayed or delivered for you: both being referred to the time to come and to the Sacrifice on the Cross: in the Greek, This is my blood which is shed for you, and, my body which is broken for you: both being referred to that present time when Christ gave his body and blood at his supper, then shedding the one and breaking the other, that is, sacrificing it Sacramentally and mystically. Lo these and the like our advantages in the Greek more than in the Latin.

§55. But is the vulgar translation, for all this Papistical, and therefore do we follow it? for so some of them call it, and say it is * the worst of all other. If it be, the Greek (as you see) is more, and so both Greek and Latin and consequently the holy Scriptures of the new Testament is Papistical. Again if the vulgar Latin be Papistical, Papistry is very ancient, and the Church of God for so many hundred years wherein it hath used and allowed this translation, hath been Papistical. But wherein is it Papistical? forsooth in these phrases and speeches, Poenitentiam agite (a). Sacramentum hoc magnum est (b). Ave Gratia Plena (c), Talibus hostiis promeretur Deus (d); and such like. First, doth not the Greek say the same? See the Annotations upon these places. Secondly, could he translate these things Papistically or partially, or rather prophetically, so long before they were in controversy? Thirdly, doth he not say for poenitentiam agite, in another place, poenisemini (e): and doth he not translate other mysteries by the word, Sacramentum, as Apoc. 17, Sacramentum mulieris and as he translateth one word, Gratia plena, so doth he not translate the very like word, plenus ulceribus (f), which themselves do follow also? Is this also Papistry? When he said, Heb. 10, 29 Quantum deteriora merebitur supplicia etc. and they like it well enough, might he not have said according to the same Greek words, Vigilate ut mereamini fugere ista omnia and stare ante filium homnis. Luc. 21, 36 and, Qui meribuntur saeculum illud and resurrectionem ex mortuis etc. Luc. 20, 35 and Tribulationes quas sustinetis, ut mereamini regnum Dei, pro quo and paetimini. 2. Thess. 1, 5 Might he not (we say) if he had partially effectated the word merits, have used it in all these places, according to his and * your own translation of the same Greek word Heb. 10, 29? Which he doth not, but in all these places saith simply, Ut digni habeamini, and, Qui digni habebuntur. And how can it be judged Papistical or partial, when he saith, Talibus hostiis promeretur Deus, Heb. 13? Was Primasius also, St. Augustine’s scholar, a Papist, for using this text, and all the rest that have done the like? Was St. Cyprian a Papist, for using so often this speech, promereri Dominum justis operibus, poenitentia etc? or is there any difference, but that St. Cyprian useth it as a deponent more latinly, the other as a passive less finely? Was it Papistry, to say Senior for Presbiter, Ministrantibus for sacrificantibus or liturgiam celebrantibus, simulachris for idolis, fides tua te salvum fecit sometime for sanum fecit? Or shall we think he was a Calvinist for translating thus, as they think he was a Papist, when any word soundeth for us?

§56. Again, was he a Papist in these kind of words only, and was he not in whole sentences? as, Tibi dabo claves, etc. Quicquid solveris in terra, erit solutum and in coelis: and, Quorum remiseritis peccata, remittuntur eis; and, Tunc reddet unicuique secundum opera sua; and, Nunquid poterit fides salvare eum? Ex operibus justificatur homo and non ex fide tantum; and, Nubere volunt, damnationem habentes, quia primam fidem irritam fecerunt; and, Mandata eius gravia non sunt; and, Aspexit in remunerationem. Are all these and such, Papistical translations, because they are most plain for the Catholic faith which they call Papistry? Are they not word for word as in the Greek, and the very words of the holy Ghost? And if in these there be no accusation of Papistical partiality, why in the other? Lastly, are the Ancient fathers, General Councils, the Churches of all the west part, that use all these speeches and phrases now so many hundred years, are they all Papistical? Be it so, and let us in the name of God follow them, speak as they spoke, translate as they translated, interpret as they interpreted, because we believe as they believed. And thus far for defence of the old vulgar Latin translation, and why we translated it before all others: Now of the manner of translating the same.

§57. In this our translation, because we wish it to be most sincere, as becometh a Catholic translation, and have endeavoured so to make it: we are very precise and religious in following our copy, the old vulgar approved Latin; not only in sense, which we hope we always do, but sometime in the very words also and phrases: which may seem to the vulgar Reader and to common English ears not yet acquainted therewith, rudeness or ignorance: but to the discreet Reader that deeply weigheth and considereth the importance of sacred words and speeches, and how easily the voluntary Translator may miss the true sense of the Holy Ghost, we doubt not but our consideration and doing therein, shall seem reasonable and necessary: yea and that all sorts of Catholic Readers will in short time think that familiar, which at the first may seem strange, and will esteem it more, when they shall otherwise be taught to understand it, than if it were the common known English.

§58. For example, we translate often thus, Amen amen, I say unto you; which as yet seemeth strange. But after a while it will be as familiar, as Amen in the end of all prayers and Psalms. And even as when we end with, Amen, it soundeth far better than, So be it: so in the beginning, Amen, Amen, must needs by use and custom sound far better, than, Verily verily. Which indeed doth not express the asseveration and assurance signified in this Hebrew word. Besides that it is the solemn and usual word of our Saviour * to express a vehement asseveration, and therefore is not changed, neither in the Syriac, nor Greek, nor vulgar Latin Testament, but is preserved and used of the Evangelists and Apostles themselves, even as Christ spoke it, propter sanctiorem authoritatem as St. Augustin saith of this and of Allelu-ia, for the more holy and sacred authority thereof. lib. 2 Doct. Christ. ch. 11. And therefore do we keep the word Allelu-ia, Apoc. 19, as it is both in Greek and Latin, yea and in all the English translations, though in their books of common prayer they translate it, Praise ye the Lord. Again if Hosanna, Raca, Belial, and such like be yet untranslated in the English Bibles, why may not we say, Corbana, and Parasceve: specially when they Englishing this later thus, the preparation of the Sabboth, put three words more into the text, than the Greek word doth signify, Mat. 27, 62. And others saying thus: After the day of preparing, make a cold translation and short of the sense: as if they should translate, Sabboth, the resting: For, * Parasceve is as solemn a word for the Sabboth eve, as Sabboth is for the Jews seventh day, and now among Christians much more solemner, taken for Good-friday only. These words then we thought it far better to keep in the text, and to tell their signification in the margent or in a table for that purpose, than to disgrace both the text and them with translating them. Such are also these words, The Pasch, The feast of Azymes, The bread of Proposition. Which they translate: The Pass-over, The feast of sweet bread, The show bread. But if Pentecost, Act. 2, be yet untranslated in their Bibles, and seemeth not strange; why should not Pasch and Azymes so remain also, being solemn feasts, as Pentecost was? Or why should they english one rather than the other? Specially whereas Passe-over at the first was as strange, as Pasch may seem now, and perhaps as many now understand Pasch, as Passe-over. And as for Azymes, when they english it, the feast of sweet bread, it is a false interpretation of the word, and nothing expresseth that which belongeth to the feast, concerning unleavened bread. And as for their term of show bread, it is very strange and ridiculous, Again, if Proselyte be a received word in the English Bibles Mat. 23, Act. 2, why may not we be bold to say, Neophyte, 1 Tim. 3 ? Specially when they translating it into English, do falsely express the signification of the word thus, a young scholar. Whereas it is a peculiar word to signify them that were lately baptized, as Catechumenus, signifieth the newly instructed in faith not yet baptized, who is also young scholar rather than the other and many that have been old scholars, may be Neophytes by differing Baptism. And if Phylacteries be allowed for English Mat. 23, we hope that Didrachmes also, Prepuce, Paraclete, and such like, will easily grow to be current and familiar. And in good sooth there is in all these such necessity, that they can not conveniently be translated. As when St. Paul saith, concisio, non circumcisio; how can we but follow his very words and allusion? And how is it possible to express Evangelizo, but as we do, Evangelize? for Evangelium being the Ghospel, what is, Evangelizo or to Evangelize, but to show the glad tidings of the Ghospel, of the time of grace, of all Christ’s benefits? All which signification is lost, by translating as the English Bibles do, I bring you good tidings. Luc. 2, 10. Therefore we say Depositum, 1 Tim. 6, and, He exinanited himself, Philip. 2, and, You have reflorished, Philip. 4, and, to exhaust, Hebr. 9, 28 because we can not possibly attain to express these words fully in English: and we think much better, that the Reader staying at the difficulty of them, should take an occasion to look in their table, or otherwise to ask the full meaning of them, than by putting some usual English words that express them not, so to deceive the Reader. Sometime also we do it for another cause. As when we say, The advent of our Lord, and, imposing of hands, because one is a solemn time, the other a solemn action in the Catholic Church: to signify to the people, that these and such like names come out of the very Latin text of the Scripture. So did Penance, doing penance, Chalice, Priest, Deacon, Traditions, Altar, Host, and the like (which we exactly keep as Catholic terms) proceed even from the very words of Scripture.

§59. Moreover, we presume not in hard places to mollify the speeches or phrases, but religiously keep them word for word, and point for point, for fear of missing, or restraining the sense of the holy Ghost to our fantasy. As Eph. 6, Against the spirituals of wickedness in the celestials: and, What to me and you woman? whereof see the Annotation upon this place: and 1 Pet. 2, As infants even now born, reasonable, milk without guile desire ye. We do so place, reasonable, of purpose, that it may be indifferent both to infants going before, as in our Latin text; or to milk that followeth after, as in other Latin copies and in the Greek. Joh. 3, we translate, The spirit breatheth where he will, etc. leaving it indifferent to signify either the holy Ghost, or wind: which the Protestants translating, wind, take away the other sense more common and usual in the Ancient Fathers. We translate Luc. 8, 23, They were filled, not adding of our own, with water, to mollify the sentence, as the Protestants do: and ch. 22, This is the chalice, the new Testament etc. not, This chalice is the new Testament: etc likewise, Mar. 13, Those days shall be such tribulation, not as the Adversaries, in those days, both our text and theirs being otherwise: likewise Jac. 4, 6, And giveth greater grace, leaving it indifferent to the Scripture, or to the holy Ghost, both going before. Whereas the Adversaries to too boldly and presumptuously add, saying: The Scripture giveth, taking away the other sense, which is far more probable. Likewise Hebr. 12, 21, we translate, So terrible was it which was seen, Moyses said etc. neither doth Greek nor Latin permit us to add, that Moyses said, as the Protestants presume to do. So we say, Men brethren, A widow woman, A woman a sister, James of Alphaeus, and the like. Sometime also we follow of purpose the Scriptures phrase: as, The hell of fire, according to Greek and Latin; which we might say perhaps, the fiery hell, by the Hebrew phrase in such speeches, but not, hell fire, as commonly it is translated. Likewise Luc. 4, 36, What word is this, that in power and authority he commandeth the unclean spirits? as also, Luc 2, Let us pass over, and see the word that is done. Where we might say, thing, by the Hebrew phrase; but there is a certain majesty and more signification in these speeches, and therefore both Greek and Latin keep them, although it is no more the Greek and Latin phrase, than it is the English. And why should we be squeamish at new words or phrases in the Scripture, which are necessary: when we do easily admit and follow new words coined in court and in courtly or other secular writings?

§60. We add the Greek in the margent for diverse causes. Sometime when the sense is hard, that the learned Reader may consider of it and see if he can help himself better than by our translation. As Luc 11, Nolite extolli, μη μετεωριζεσθε and again, Quod superest date eleemosynam τα εμομτα. Sometime to take away the ambiguity of the Latin or English; as Luc. 11, Et domus supra domum cadet. Which we must needs english, and house upon house shall fall. By the Greek, the sense is not, one house shall upon another; but, if one house rise upon itself, that is, against itself, it shall perish. According as he speaketh of a Kingdom divided against itself, in the words before. And Act. 14, Sacerdos Jovis qui erat, in the Greek, qui, is referred to Jupiter. Sometime to satisfy the Reader, that might otherwise conceive the translation to be false. As Philip. 4, 6, But in everything by prayer, etc. εv παvτι προσευχη, not, in all prayer, as in the Latin it may seem. Sometime when the Latin neither doth, nor can reach to the signification of the Greek word, we add the Greek also as more significant. Illi soli servies, him only shalt thou serve, λατρευσεις. And Act. 6, Nicolas a stranger of Antioch προσαλυτθ, and Ro. 9, the service η λατρεια and Eph. 10 to perfit, instaurare omnia in Christo, αvαvεφαλαιωσασθαι. And, Wherein he hath gratified us, εχαριτωσεv. Et Eph. 6, Put on the armour, παvοαπλιαv: and a number the like. Sometime, when the Greek hath two senses, and the Latin but one, we add the Greek. 2 Cor. 1, By the exhortation wherewith we also are exhorted: the Greek signifieth also consolation etc. And 2 Cor. 10, But having hope of your faith increasing, to be etc. where the Greek may also signify, as or when your faith increaseth. Sometime for advantage of the Catholic cause, when the Greek maketh for us more than the Latin as, Seniores, πρεσβυτερος. Ut digni habe amini, ινα αξιωθητε. Qui effundetur, το εvχυvομεvοv, Praecepta, παραδοσεις. And Joh. 21, ποιμαιvε, Pasce and rege. And sometime to show the false translation of the Heretic, as when Beza saith, Hoc poculum in meo sanguine qui. το ποτηριοv εv τω εμω αιματιτο εvχυvομεvοv. Luc. 22, and Quem oportet coelo contineri. οv δει ουραvοv δεχεσθαι, Act. 3. Thus we use the Greek diverse ways, and esteem of it as it is worthy, and take all commodities thereof for the better understanding of the Latin, which being a translation, can not always attain to the full sense of the principal tongue, as we see in all translations.

§61. Item we add the Latin word sometime in the margent, when either we can not fully express it, (as Act. 8. They took order for Steven’s funeral, Curaverunt Stephanum, and, All take not this word, Non omnes capiunt.) or when the Reader might think, it can not be as we translate; as, Luc. 8, A storm of wind descended into the lake, and they were filled, and complebantur: and Joh. 5, when Jesus knew that he had now a long time, quiaiam multum tempus haberet; meaning, in his infirmity.

§62. This precise following of our Latin text, in neither adding nor diminishing, is the cause why we say not in the title of the Ghospels in the first page, St. Matthew, St. Mar, St. John: because it is so neither in Greek nor Latin: though in the tops of the leaves following, where we may be bolder, we add, St. Matthew, etc. to satisfy the Reader: Much unlike to the Protestants our Adversaries, which make no scruple to leave out the name of Paul in the title of the Epistle to the Hebrews, though it be in every Greek book which they translate. And their most authorised English Bibles leave out (Catholic) in the title of St. James Epistle and the rest, which were famously known in the primitive Church by the name of Catholicae Epistolae. Euseb. hist. Eccl. lib. 2 ch. 22.

§63. Item we give the Reader in places of some importance, another reading in the margent, specially when the Greek is agreeable to the same, as John. 4, transiet de morte ad vitam. Other Latin copies have, transit, and so it is in the Greek.

§64. We bind not ourselves to the points of any one copy, print, or edition of the vulgar Latin, in places of no controversy, but follow the pointing most agreeable to the Greek and to the Father’s commentaries. As Col. 1, 10, Ambulantes digne Deo, per omnia placentes. Walking worthy of God, in all things pleasing. αξιως του vυριου εις πασαv αρεσvειαv. Eph. 1, 17. We point thus, Deus Domini nostri Jesu Christi, pater gloria: as in the Greek, and St. Chrysostom, and St. Jerom both in text and commentaries. Which the Catholic Reader specially must mark, lest he find fault, when he seeth our translation disagree in such places from the pointing of Latin Testament.

§65. We translate sometime the word that is in the Latin margent, and not that in the text, when by the Greek or the Fathers we see it is a manifest fault of the writers heretofore, that mistook one word for another. As, In fine, not, in fide, 1 Pet. 3, 8. praesentiam, not, praescientiam, 2 Pet. 1, 16. Heb. 13 latuerunt, not, placuerunt.

§66. Thus we have endeavoured by all means to satisfy the indifferent Reader, and to help his understanding every way, both in the text, and by Annotations: and withal to deal most sincerely before God and man, in translating and expounding the most sacred text of the holy Testament. Farewell good Reader, and if we profit thee any wit by our poor pains let us for God’s sake be partakers of thy devout prayers, and together with humble and contrite heart call upon our Saviour Christ to cease these troubles and storms of his dearest Spouse: in the meantime comforting ourselves with this saying of St. Augustin: That Heretics, when they receive power corporally to afflict the Church, do exercise her patience: but when they oppugn her only by their evil doctrine or opinions, then they exercise her wisdom, De civit. Dei lib. 18. ca. 51.