The Rheims New Testament (1582) — Preface

The translators' preface to the Rheims New Testament of 1582, complete. It treats three points: the translation of Scripture into the vernacular tongues and into English, why this New Testament is translated from the old Latin Vulgate rather than the Greek, and the manner of translating; its marginal notes are given at the end of each paragraph.

THE PREFACE TO THE READER TREATING OF THESE THREE POINTS: OF THE TRANSLATION OF HOLY SCRIPTVRES INTO THE vulgar tongues, and namely into Engliſh: of the cauſes vvhy this nevv Teſtament is tranſlated according to the auncient vulgar Latin text: & of the maner of tranſlating the ſame.

THE holy Bible long ſince tranſlated by vs into Engliſh, and the old Teſtament lying by vs for lacke of good meanes to publiſh the vvhole in ſuch ſort as a vvorke of ſo great charge and importance requireth: vve haue yet through Gods goodnes at length fully finiſhed for thee (moſt Chriſtian reader) all the NEVV TESTAMENT, vvhich is the principal, moſt profitable & comfortable peece of holy vvritte: and, as vvel for all other inſtitution of life and doctrine, as ſpecially for deciding the doubtes of theſe daies, more propre and pregnant then the other part not yet printed.

Vvhich tranſlation vve doe not for all that publiſh, vpon erroneous opinion of neceſsitie, that the holy Scriptures ſhould alvvaies be in our mother tonge, or that they ought, or vvere ordained by God, to be read indifferently of all, could be eaſily vnderſtood of euery one that readeth or heareth them in a knovven language: or that they vvere not often through mans malice or infirmitie, pernicious and much hurtful to many: or that vve generally and abſolutely deemed it more conuenient in it ſelf, & more agreable to Gods word and honour or edification of the faithful, to haue them turned into vulgar tonges, then to be kept & ſtudied only in the Eccleſiaſtical learned languages: Not for theſe nor any ſuch like cauſes doe vve tranſlate this ſacred booke, but vpon ſpecial conſideration of the preſent time, ſtate, and condition of our countrie, vnto vvhich, diuers thinges are either neceſſarie, or profitable and medicinable novv, that othervviſe in the peace of the Church vvere neither much requiſite, nor perchance vvholy tolerable. [Margin: Tranſlation of the Scriptures into the vulgar tōgues, not abſolutely neceſſarie or profitable, but according to the time.]

In this matter, to marke onely the vviſedom & moderatiō of holy Church and the gouernours thereof on the one ſide, and the indiſcerete zeale of the popular, and their factious leaders, on the other, is a high point of prudence, Theſe later, partly of ſimplicitie, partly of curioſitie, and ſpecially of pride and diſobedience, haue made claime in this caſe for the common people, vvith plauſible pretences many, but good reaſons none at all. The other, to vvhom Chriſt hath giuen charge of our ſoules, tho diſpenſing of Gods myſteries and treaſures (among vvhich holy Scripture is no ſmale ſtore) and the feeding his familie in ſeaſon vvith foode fit for euery ſort, haue neither of old nor of late, euer vvholy condemned all vulgar verſions of Scripture, nor haue at any time generally forbidden the faithful to reade the ſame: yet they haue not by publike authoritie preſcribed, commaunded, or authentically euer recommended any ſuch interpretation to be indifferently vſed of all men. [Margin: The Churches vviſedom and moderatiō concering vulgar tranſlation. · * Mat. 24, 45, 1 Cor. 4, 1.]

The Armenians ſay they haue the Pſalter and ſome other peeces tranſlated by S. Chryſoſtom into their language, vvhen he vvas baniſhed among them: and George the Patriarch, in vvriting his life, ſignifieth no leſſe. The Saluonians affirme they haue the Scriptures in their vulgar tongue, turned by S. Hierom, and ſome vvould gather ſo much by his ovvne vvordes in his epiſtle to Sophronius, but the place in deede proueth in not. Vulpilas ſurely gaue the Scriptures to the Gothes in their ovvne tonge, and that before he vvas an Arrian. It is almoſt three hundred yeres, ſince Iames Archbiſhop of Genua, is ſaid to haue tranſlated the Bible into Italian. More then tvvo hundred yeres agoe, in the daies of Charles the fifth, the Frenche king, vvas it put forth faithfully in Frenche, the ſooner to ſhake out of the deceiued peoples hādes, the falſe heretical tranſlations of a ſecte called Vvaldenſes. In our ovvne countrie, notwithſtanding the Latin tonge vvas euer (to vſe Venerable Bedes vvordes) common to all the prouinces of the ſame for meditation or ſtudie of Scriptures, and no vulgar tranſlation commonly vſed or occupied of the multitude, yet they vvere ⟨illegible⟩xtant in Engliſh euen before the troubles that Vvicleffe and his folovvers raiſed in our Church, as appeareth, as well by ſome peeces yet remaining, as by a prouincial Conſtitution of Thomas Arundel Archbiſhop of Canturburie, in a Councel holden at Oxford. vvhere ſtraite prouiſion vvas made, that no heretical verſion ſet forth by Vvicleffe, or his adherentes, ſhould be ſuffered, nor any other in or after his time be publiſhed or permitted to be readde, being not approued and allovved by the Dióceſan before: alleaging S. Hierom for the difficultie and danger of interpreting the holy Scripture out of one tonge into an other, though by learned and Catholike men. So alſo it is there inſinuated, that neither the Tranſlations ſet forth before that Heretikes time, nor other aftervvard being approued by the lavvful Ordinaries, were euer in our countrie wholy forbidden, though they were not (to ſay the truth) in quiet and better times (much leſſe when the people vvere prone to alteratiō, hereſie, or noueltie) either haſtily admitted, or ordinarily readde of the vulgar, but vſed onely, or ſpecially, of ſome deuout religious and contemplatiues perſons, in reuerence, ſecrecie, and ſilence, for their ſpiritual comforte. [Margin: The Scriptures in the vulgar languages of diuers nations. · Bib. Sāct. li. 4. · Hiero, ep. 134. · Bib. Sāct. lib. 4. · Aūcient Catholike tranſlations of the Bible into the Italian, Frenche, & Engliſh tongue. · Li. 1 hiſt. Angl. c. 1. · An aunciēt prouincial cōſtitution in England concerning Engliſh tranſlations. See Linvvod li. 5 tit. de Magiſtris.]

Now ſince Luthers reuolt alſo, diuers learned Catholikes, for the more ſpeedy aboliſhing of a number of falſe and impious tranſlations put forth by ſundry ſectes, and for the better preſeruation or reclaime of many good ſoules endangered thereby, haue publiſhed the Bible in the ſeueral languages of almoſt all the principal prouinces of the Latin Church: no other bookes in the world being ſo pernicious as hereticall tranſlations of the Scriptures, poiſoning the people vnder colour of diuine authoritie, & not many other remedies being more ſoueraine againſt the ſame (if it be vſed in order, diſcretion, and humilitie) then the true, faithful, and ſincere interpretation oppoſed therevnto. [Margin: The like Catholike and vulgar tranſlations in many coūtries, ſince Luthers time.]

Vvhich cauſeth the holy Church not to forbid vtterly any Catholike tranſlation, though ſhe allow not the publiſhing or reading of any abſolutely and without exception, or limitation: knowing by her diuine and moſt ſincere wiſedom, how, where, when, and to whom theſe her Maiſters and Spouſes giftes are to be beſtowed to the moſt good of the faithful: and therfore neither generally permitteth that which muſt needes doe hurt to the vnworthy, nor abſolutely condemneth that which may doe much good to the worthie. Vvherevpon, the order which many a wiſe man wiſhed for before, was taken by the Deputies of the late famous Councel of Trent in this behalfe, and confirmed by ſupreme authoritie, that the holy Scriptures, though truely and Catholikely tranſlated into vulgar tonges, yet may not be indifferētly readde of all men, nor of any other then ſuch as haue expreſſe licence therevnto of their lawful Ordinaries, with good teſtimonie from their Curates or Confeſſors, that they be humble, diſcrete and deuout perſons, and like to take much good, and no harme thereby. Vvhich preſcript, though in theſe daies of ours it can not be ſo preciſely obſerued, as in other times & places, where there is more due reſpecte of the Churches authoritie, rule, and diſcipline: yet, we truſt all wiſe and godly perſons will vſe the matter in the meane while, with ſuch moderation, meekenes, and ſubiection of hart, as the handling of ſo ſacred a booke, the ſincere ſenſes of Gods truth therein, & the holy Canons, Councels, reaſon, and religion do require. [Margin: The Churches order & determinatiō concerning the reading of Catholike tranſlatiōs of the Bible in vulgar tōgues. · Ind. lib. prohibit. regula 4.]

Vvherein, though for due preſeruation of this diuine worke from abuſe and prophanation, and for the better bridling of the intolerable inſolencie of proude, curious, & contentious wittes, the gouernours of the Church guided by Gods Spirit, as euer before, ſo alſo vpon more experience of the maladie of this time the⟨illegible⟩ before, haue taken more exacte order both for the readers and tranſlatours in theſe later ages, then of old: yet we muſt not imagin that in the primitiue Church, either euery one that vnderſtoode the learned tonges wherein the Scriptures were written, or other languages into which they were tranſlated, might without reprehenſion, reade, reaſon, diſpute, turne and toſſe the Scriptures: or that our forefathers ſuffered euery ſchole-maiſter, ſcholer, or Grammarian that had a litle Greeke or Latin, ſtraight to take in hand the holy Teſtament: or that the tranſlated Bibles into the vulgar tonges, were in the handes of euery huſbandman, artificer, prentice, boies, girles, miſtreſſe, maide, man: that they were ſung, plaies, alleaged, of euery tinker, tauerner, rimer, minſtrel: that they were for table talke, for alebenches, for boates and barges, and for euery prophane perſon and companie. No, in thoſe better times men were neither ſo ill, nor ſo curious of them ſelues, ſo to abuſe the bleſſed booke of Chriſt: neither was there any ſuch eaſy meanes before printing was inuented, to diſperſe the copies into the handes of euery man, as now there is. [Margin: The holy Scriptures neuer read of al perſons indifferently, at their pleaſure.]

They were then in Libraries, Monaſteries, Colleges, Churches, in Biſhops, Prieſts, and ſome other deuout principal L⟨illegible⟩y mens houſes and handes: who vſed them with ſeare and reuerence, and ſpecially ſuch partes as perteined to good life and maners, not medling, but in pulpit and ſchooles (and that moderately to) with the hard and high myſteries and places of greater difficultie. The poore ploughman, could then in labouring the ground, ſing the hymnes and pſalmes either in knowen or vnknowen languages, as they heard them in the holy Church, though they could neither reade nor know the ſenſe, meaning, and myſteries of the ſame. Such holy perſons of both ſexes, to whom S. Hierom in diuers Epiſtles to them, commendeth the reading and meditation of holy Scriptures, were diligent to ſearche all the godly hiſtories & imitable examples of chaſtitie, humilitie, obedience, clemencie, pouertie, penance, renoūcing the world▪ they noted ſpecially the places that did breede the hatred of ſinne, feare of Gods iudgement, delight in ſpiritual cogitations: they referred them ſelues in all hard places, to the iudgement of the auncient fathers and their maiſters in religion, neuer preſuming to contend, controule, teach or talke of their owne ſenſe and phantaſie, in deepe queſtions of diuinitie. Then the Virgins, did meditate vpon the places and examples of chaſtitie, modeſtie and demureneſſe: the maried, on coniugal faith and continencie: the parents, how to bring vp their children in faith and ſeare of God: the Prince, how to rule: the ſubiect, how to obey: the Prieſt, how to teach: the people, how to learne. [Margin: Vvhere and in vvhoſe handes the Scriptures vvere in the primitiue Church. · Hovv the ⟨illegible⟩ of thoſe daies did read them, vvith what humilitie and religion, and enformation of life and maners.]

Then the ſcholer taught not his maiſter, the ſheepe controuled not the Paſtor, the yong ſtudent ſet not the Doctor to ſchoole, not reproued their fathers of error & ignorance. Or if any were in thoſe better daies (as in al times of hereſie ſuch muſt needes be) that had itching eares, tikling tonges and wittes, curious and contentious diſputers, hearers, and talkers rather then doers of Gods word: ſuch the Fathers did euer ſharply reprehend, counting them vnworthy and vnprofitable readers of the holy Scriptures. S. Hierom in his Epiſtle to Paulinus, after declaration that no handy craft is ſo baſe, nor liberall ſcience ſo eaſy, that can be had without a maiſter (which S. Auguſtine alſo affirmeth, De vtilitate cred. cap. 7.) nor that men preſume in any occupation to teach that they neuer learned, Only (ſaith he) the art of Scripture is that vvhich euery man chalengeth: this the chatting old vvife, this the doting old man, this the brabling ſophiſter, this on euery hand, men preſume to teach before they learne it. Againe, Some vvith poiſe of lofty vvordes deuiſe of ſcripture matters among vvomen: otherſome (phy vpon it) learne of vvomen, vvhat to teach men, and leſt that be not ynough, by facilitie of tong, or rather audacitie, teach that to others, vvhich they vnderſtand neuer a vvhit them ſelues. to ſay nothing of ſuch as be of my facultie: vvho ſtepping from ſecular learning to holy ſcriptures, and able to tickle the eares of the multitude vvith a ſmothe tale, thinke all they ſpeake, to be the Law of God. This he wrote then, when this maladie of arrogancie and preſumption in diuine matters, vvas nothing ſo outragious as now it is. [Margin: The fathers ſharply reprehend as an abuſe, that al indifferenly ſhould reade, expound, and talke of the Scriptures. · Hiero. ep. 103⟨illegible⟩. 6.]

S. Gregorie Nazianzene made an oration of the moderation that vvas to be vſed in theſe matters: where he ſaith, that ſome in his time thought them ſelues to haue all the wiſedom in the world, when they could once repeat tvvo or three wordes, and them ill couched together, out of Scriptures, but he there diuinely diſcourſeth of the orders and differences of degrees: how in Chriſtes myſticall body, ſome are ordeined to learne, ſome to teach: that all are not Apoſtles, all Doctors, all interpreters, all of tonges and knovvledge, not all learned in Scriptures & diuinitie: that the people went not vp to talke with God in the mountaine, but Moyſes, Aaron, & Eleazar: nor they neither, but by the difference of their callings: that they that rebell againſt this ordinance, are guilty of the conſpiracie of Corè & his cōplices: that in Scripture there is both milke for babes, and meate for men, to be diſpenſed, not according to euery ones greedines of appetit or vvilfulnes, but as is moſt meete for eche ones neceſsitie and capacitie: that as it is a ſhame for a Biſhop or Prieſt to be vnlearned in Gods myſteries, ſo for the common people it is often times profitable to ſaluation, not to be curious, but to folovv their Paſtors in ſinceritie & ſimplicitie: vvhereof excellently ſaith S. Auguſtine, Fidei ſimplicitate & ſinceritate lactati, nutriamur in Chriſto: & cum parui ſumus, maiorum cibos non appetamus. that is, Being fed vvith the ſimplicitie and ſinceritie of faith, as it vvere vvith milke, ſo let vs be nouriſhed in Chriſt: and vvhen vve are litle ones, let vs not couet the meates of the elder ſort. Vvho * in an other place teſtifieth, that the vvord of God can not be preached nor certaine myſteries vttered to all men alike, but are to be deliuered according to the capacitie of the hearers: as he proueth both * by S. Paules example, vvho gaue not to euery ſort ſtrong meate, but milke to many, as being not ſpiritual, but carnal and not capable: and * by our lordes alſo, vvhho ſpake to ſome plainely, and to others in parables, & affirmed that he had many things to vtter vvhich the hearers vvere not able to beare. [Margin: In orat. de moderatio. in diſputa. ſeruanda. · The Scriptures muſt be deliuered in meaſure and diſcretion, according to eche mans neede and capacitie. · De ⟨illegible⟩gone Chriſt. c. 33. · De bono perſeuer. c. 16. · 1 Cor. 3. · Io. 16.]

Hovv much more may vve gather, that all thinges that be vvritten, are not for the capacitie and diet of euery of the ſimple readers, but that very many myſteries of holy vvritte, be very far aboue their reach, & may and ought to be (by as great reaſon) deliuered them in meaſure & meane moſt meete for them? vvhich in deede can hardly be done, vvhen the vvhole booke of the Bible lieth before euery man in his mother tonge, to make choiſe of vvhat he liſt. For vvhich cauſe the ſaid Gregorie Nazianzen vviſheth the Chriſtians had as good a lavv as the Hebrues of old had: vvho (as S. Hierom alſo vvitneſſeth) tooke order among them ſelues that none ſhould read the Cantica Canticorum nor certaine other pieces of hardeſt Scriptures, till they vvere thirtie yeres of age. [Margin: Ia orat. de modera. in diſp. ſerua. in fine. Hiero. in prooem. cō. mentar. in Ezachi. · The Ievves lavv for not reading certaine bookes of holy Scripture vntil a time.]

And truely there is no cauſe vvhy men ſhould be more loth to be ordered and moderated in this point by Gods Church and their Paſtors, then they are in the vſe of holy Sacraments: for vvhich as Chriſt hath appointed Prieſtes and miniſters, at vvhoſe handes vve muſt receiue them, and not be our owne caruers: ſo hath he giuen * vs doctors, prophetes, expoūders, interpreters, teachers and preachers, to take the lavv and our faith at their mouthes: becauſe our faith and religion commeth not to vs properly or principally by reading of Scriptures, but (as the Apoſtle ſaith) by hearing of the preachers lavvfully ſent: though reading in order and humilitie, much confirmeth and aduanceth the ſame. Therfore this holy booke of the Scriptures, is called of S. Ambroſe, Liber ſacerdotalis, the booke of prieſtes, at vvhoſe handes and diſpoſition vve muſt take and vſe it. Li. 2. ad Grat. [Margin: Eph. 4. · Ro. 10, 17.]

The vviſe vvil not here regard vvhat ſome vvilful people do mutter, that the Scriptures are made for all men, and that it is of enuie that the Prieſtes do keepe the holy booke from them. Vvhich ſuggeſtion commeth of the ſame ſerpent * that ſeduced our firſt parents, vvho perſuaded them, that God had forbidden them that tree of knovvledge, leſt they ſhould be as cunning as him ſelf, and like vnto the Higheſt. No, no, the church doth it to keepe them from blind ignorant preſumption, and from that vvhich the Apoſtle calleth falſi nominis ſcientiam knovvledge falſely ſo called: and not to embarre them from the true knovvledge, of Chriſt. She vvould haue all vviſe, but vſque ad ſobrietatem, vnto ſobrietie, as the Apoſtle ſpeaketh: ſhe knovveth the Scriptures be ordained for euery ſtate, as meates, elements, fire, vvater, candle, kniues, ſvvord, & the like: vvhich are as needful (moſt of them) for children as old folkes, for the ſimple as the vviſe: but yet vvould marre all, if they vvere at the guiding of other then wiſe men, or vvere in the handes of euery one, for whoſe preſeruation they be profitable. She forbiddeth not the reading of them in any language, enuieth no mans commoditie, but giueth order hovv to doe it to edification, and not deſtruction: hovv to doe it without caſting the holy to dogges, or pearles to hogges: (See S. Chryſoſt. ho. 24 in Matth, declaring theſe hogges & dogges to be carnal men & Heretikes, that take no good of the holy myſteries, but thereby do both hurt them ſelues & others:) how to doe it agreably to the ſoueraine ſinceritie, maieſtie, & depth of Myſterie conteined in the ſame. She vvould haue the preſumptuous Heretike, notvvithſtanding he alleage them neuer ſo faſt, flying as it vvere through the whole Bible, and coting the Pſalmes, Prophets, Goſpels Epiſtles, neuer ſo readily for his purpoſe, as Vincentius Lirinenſis ſaith ſuch mens faſhion is: yet ſhe vvould according to Tertullians rule, haue ſuch mere vſurpers quite diſcharged of all occupying and poſſeſſion of the holy Teſtament, which is her old and onely right and inheritance, and belongeth not to Heretikes at all, vvhom Origen calleth Scripturarū fures, theeues of the Scriptures. She would haue the vnvvorthy repelled, the curious repreſſed, the ſimple meaſured, the learned himbled, and all ſortes ſo to vſe them or abſteine from them, as is moſt conuenient for euery ones ſaluation: with this general admonition, that none can vnderſtand the meaning of God in the Scriptures except Chriſt open their ſenſe, and make them partakers of his holy Spirit in the vnitie of his myſtical bodie: and for the reſt, ſhe committeth it to the Paſtor of euery prouince and people, according to the difference of time, place, and perſons, how and in vvhat ſort the reading of the Scriptures is more or leſſe to be procured or permitted. [Margin: The popular obiections of vvithholding the Scriptures from the people, anſvvered. · Gen. 3. · Vvhy the Church permitteth not euery one at their pleaſure to reade the Scripture. · 1 Tim. 6, 20. · Ro. 12, 3. · The holy Scriptures to carnal men & Heretikes, are as pearles to ſvvine. · Mat. 7, 6. · Li. de preſcriptionibus. · Orig. in 2 ad Ro. · * Luca 24.]

Vvherein, the varietie of circūſtances cauſeth them to deale diuerſly: as we ſee by S. Chryſoſtoms people of Conſtantinople, vvho vvere ſo delicate, dull, vvorldly, and ſo much giuen to dice, cardes, ſpecially ſtage-plaies or theaters (as S. Gregorie Nazianzene witneſſeth) that the Scriptures & all holy lections of diuine things were lothſome vnto them: whereby their holy Biſhop was forced in many of his ſermons to crie out againſt their extreme negligence and contempt of Gods vvord, declaring, that not onely Eremites and Religious (as they alleaged for their excuſe) but ſecular men of all ſortes might reade the Scriptures, and often haue more neede thereof in reſpect of them ſelues, then the other that liue in more puritie and contemplation: further inſinuating, that though diuers thinges be high and hard therein, yet many godly hiſtories, liues, examples, & precepts of life and doctrine be plaine: and finally, that when the Gentiles vvere ſo cunning and diligent to impugne their faith, it were not good for Chriſtians to be to ſimple or negligent in the defenſe thereof. as (in truth) it is more requiſite for a Catholike man in theſe daies vvhen our Aduerſaries be induſtrious to empeache our beleefe, to be ſkilful in Scriptures, then at other times vvhen the Church had no ſuch enemies. [Margin: S. Chryſoſtoms exhortations to the reading of holy Scriptures, and vvhen the people is ſo to be exhorted. · In vita Athanaſij. · * Ho. 2 in Mat. & ho. 3 de Lazaro. et ho. 3 in 2 ad Theſſ. & alibi ſapè.]

To this ſenſe ſaid S, Chryſoſtom diuers thinges, not as a teacher in ſchole, making exact and general rules to be obſerued in all places & times, but as a pulpit man, agreably to that audiēce & his peoples default: nor making it therfore (as ſome peruerſely gather of his wordes) a thing abſolutely needful for euery poore artificer to reade of ſtudie Scriptures, nor any vvhit fauouring the preſumptuous, curious, and contentious iangling and ſearching of Gods ſecretes, reproued by the foreſaid fathers, much leſſe approuing the exceſſiue pride and madnes of theſe daies, vvhen euery man and vvoman is become not only a reader, but a teacher, controuler, and iudge of Doctors, Church, Scriptures and all: ſuch as either contemne or eaſily paſſe ouer all the moral partes, good examples, and precepts of life (by vvhich as vvell the ſimple as learned might be much edified) & only in a maner, occupie them ſelues in dogmatical, myſtical, high, and hidden ſecretes of Gods counſels, as of Predeſtination, reprobation, election, preſcience, forſaking of the Ievves, vocation of the gentiles, & other incomprehenſible myſteries, Languiſhing about queſtions of onely ſaith, fiduce, nevv phraſes and figures, euer learning, but neuer comming to knovvledge, reading and toſſing in pride of vvitte, conceit of their ovvne cunning, and vpon preſumption of I can tell vvhat ſpirit, ſuch bookes ſpecially and Epiſtles, as S. Peter foretold that the vnlearned and inſtable vvould depraue to their ovvne damnation. [Margin: S. Chryſoſtom maketh nothing for the popular and licentious reading of Scriptures vſed among the Proteſtants novv a daies. · Euery ſimple artificer among them readeth much more the deepeſt & hardeſt queſtion̄s of holy Scripture, then the moral partes. · 1. Tim. 6. · 2 Tim. c. 3 · 2 Pet. 3.]

They delight in none more then in the Epiſtle to the Romans, the Cantica canticorum, the Apocalypſe, which haue in them as many myſteries as wordes. they find no difficultie in the ſacred booke claſped vvith ſeuē ſeales. they aſke for no expoſitor vvith the holy Eunuch. they feele no ſuch depth of Gods ſcience in the ſcriptures, as S. Auguſtine did, vvhen he cried our, Mira profunditas eloquiorum tuorum, mira profunditas (Deus meus) mira profunditas: horror eſt intendere in eam, horror honoris, & tremor amoris. that is, O vvonderful profoundnes of thy vvordes: vvonderful profoundnes, my God, vvonderful profoundnes: it maketh a man quake to looke on it: to quake for reuerence, and to tremble for the loue thereof. they regard not that vvhich the ſame Doctor affirmeth, that the depth and profunditie of vviſedom, not only in the vvordes of holy Scripture, but alſo in the matter & ſenſe, is ſo vvonderful, that, liue a man neuer ſo long, be he of neuer ſo high a vvitte, neuer ſo ſtudious, neuer ſo ſeruēt to attaine the knovvledge thereof, yet vvhen he endeth, he ſhall confeſſe he doth but begin. they feele not vvith S. Hierom, that the text hath a hard ſhel to be broken before vve come to the kirnel. they vvill not ſtay them ſelues in only reading the ſacred Scriptures thirtene yeres together, vvith S. Baſil & S. Gergorie Nazianzene, before they expound them, nor take the care (as they did) neuer othervviſe to interpret them, then by the vniforme conſent of their forefathers and tradition Apoſtolike. [Margin: They preſuppoſe no difficulties, which al the learned fathers felt to be in the Scriptures. · * Apoc. 5, 1. · * Act. 8. Confeſs. lib. 12. cap. 14. · See ep. 3. Aug. · Hiero, ep. 13. c. 4. · Ruff. Ec. hiſt. li. 2. c. 9.]

If our nevv Miniſters had had this congitation and care that theſe and all other vviſe men haue, and euer had, our countrie had neuer fallen to this miſerable ſtate in religion, & that vnder pretence, colour, and coūtenance of Gods vvord: neither ſhould vertue and good life haue bene ſo pitifully corrupted in time of ſuch reading, toiling, tumbling and tranſlating the booke of our life and ſaluation: vvhereof the more pretious the right and reuerent vſe is, the more pernicious is the abuſe and prophanation of the ſame: vvhich euery man of experience by theſe fevv yeres proofe, and by comparing the former daies and maners to theſe of ours, may eaſily trie. [Margin: Maners and life nothing amended, but much worſe, ſince this licentious toſſing of holy Scriptures.]

Looke vvhether your men be more vertuous, your vvomen more chaſt, your childrē more obedient, your ſeruants more truſtie, your maides more modeſt, your frendes more faithful, your laitie more iuſt in dealing, your Cleargy more deuout in praying: vvhether there be more religion, feare of God, faith and conſcience in all ſtates novv, then of old, vvhen there vvas not ſo much reading, chatting, and iangling of Gods vvord, but much more ſincere dealing, doing, and keeping the ſame. Looke vvhether through this diſorder, vvomen teach not their huſbands, children their parents, yong fooles their old and vviſe fathers, the ſcholers their maiſters, the ſheepe their paſtor, and the People the Prieſt. Looke vvhether the moſt chaſt and ſacred ſentences of Gods holy vvord, be not turned of many, into mirth, mockerie, amorous ballets & deteſtable letters of loue and leudnes: their delicate rimes, tunes, and tranſlations much encreaſing the ſame. [Margin: Scriptures as profanely cited as heathen poëtes.]

This fall of good life & prophaning the diuine myſteries, euery body ſeeth: but the great corruption & decay of faith hereby, none ſee but vviſe men, who onely knovv, that, vvere the Scriptures neuer ſo truely tranſlated, yet Heretikes and ill men that follovv their ovvne ſpirit and knovv nothing, but their priuàte fantaſie, and not the ſenſe of the holy Church and Doctors, muſt needes abuſe them to their damnation:and that the curious ſimple and * ſenſual men vvhich haue no taſt 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 haue no error, yet (ſaith S. Ambroſe) the Arrian, or (as vve may novv ſpeake) the Caluinian interpretation hath errors. lib. 2 ad Gratianum ca. 1. and Tertullian ſaith, The ſenſe adulserated is as perilous as the ſtyle corrupted. De Praeſcript. S. Hilarie alſo ſpeaketh thus: Hereſie riſeth about the vnderſtanding, not about the vvriting: the fault is in the ſenſe, not in the vvord. lib. 2 de Trinit. in principio. and S. Auguſtine ſaith, that many hold the ſcriptures as they doe the Sacraments, ad ſpeciem, & non ad ſalutem: to the outvvard ſhevv, and not to ſaluation. de Baptiſ. cont. Donat. lib. 3 ca. 19. Finally all Sect-maiſters and rauening vvolues, yea * the diuels them ſelues pretend Scriptures, alleage Scriptures, and vvholy ſhroud them ſelues in Scriptures, as in the wooll and fleeſe of the ſimple ſheepe. Vvhereby the vulgar, in theſe daies of generall diſputes, can not but be in extreme danger of error, though their bookes vvere truely tranſlated, and vvere truely in them ſelues Gods ovvne vvord in deede. [Margin: Scriptures err⟨illegible⟩neouſly expounded according to euery vvicked mans priuate fanſie. · 1 Cor. 2, · Mat. 4. · Al Heretikes pretend Scriptures.]

But the caſe novv is more lamentable: for the Proteſtants and ſuch as S. Paul calleth ambulantes in aſtutia, vvalking in deceitfulnes, haue ſo abuſed the people and many other in the vvorld, not vnvviſe, that by their falſe tranſlations they haue in ſteede of Gods Lavv and Teſtament, & for Chriſtes vvritten vvill and vvord, giuen them their ovvne vvicked vvriting and phantaſies, moſt ſhamefully in all their verſions Latin, Engliſh, and other tonges, corrupting both the letter and ſenſe by falſe tranſlation, adding, detracting, altering, tranſpoſing, pointing, and all other guileful meanes: ſpecially vvhere it ſerueth for the aduantage of their priuate opinions, for vvhich, they are bold alſo, partly to diſauthoriſe quite, partly to make doubtful, diuers vvhole bookes allovved for Canonical Scripture by the vniuerſal Church of God this thouſand yeres and vpward: to alter al the authentical and Eccleſiaſtical vvordes vſed ſithence our Chriſtianitie, into nevv prophane nouelties of ſpeaches agreable to their doctrine: to change the titles of vvorkes, to put out the names of the authors, to charge the very Euangeliſt vvith follovving vntrue tranſlation, to adde whole ſentences proper to their ſect, into their pſalmes in meter, euen into the very Creede in rime. al vvhich the poore deceiued people ſay and ſing as though they vvere Gods ovvne vvord, being in deede through ſuch ſacrilegious treacherie, made the Diuels vvord. [Margin: The Scriptures haue been falſely and heretically tranſlated into the vulgar tongues, and ſundrie other vvaies ſacrilegiouſly abuſed, and ſo giuen to the people to reade. · 2 Cor. 4. · * Bezaan not. in c. 1. Lu. v. 78. · * See the tenth article of their Creede in meter. · Al this their dealing is noted (as occaſion ſerueth) in the Annotations vpon this Teſtiment: and more at large in a booke lately made purpoſely of that matter, called, A DISCOVERIE &c.]

To ſay nothing of their intolerable liberty and licence to change the accuſtomed callings of God, Angel, men, places, & things vſed by the Apoſtles and all antiquitie, in Greeke, Latin, and all other languages of Chriſtian Nations, into nevv names, ſometimes falſely, and alvvaies ridiculouſly and for oſtentation taken of the Hebrues: to frame and fine the phraſes of holy Scriptures after the forme of prophane writers, ſticking not, for the ſame to ſupply, adde, alter or diminiſh as freely as if they tranſlated Liuie, Virgil, or Terence. Hauing no religious reſpect to keepe either the maieſtie or ſincere ſimplicity of that venerable ſtyle of Chriſtes ſpirit, as S. Auguſtine ſpeaketh, vvhich kind the holy Ghoſt did chooſe of infinite vviſedom to haue the diuine myſteries rather vttered in, then any other more delicate, much leſſe in that meretricious maner of vvriting that ſundrie of theſe new tranſlators doe vſe: of vvhich ſort Caluin him ſelfe and his pue-fellovves ſo much complaine, that they profeſſe, Satan to haue gained more by theſe nevv interpreters (their number, leuitie of ſpirit, and audacitie encreaſing daily) then he did before by keeping the word from the people. And for a paterne of this miſcheefe, they giue Caſtalion, adiuring all their churches and ſcholars to bevvare of his tranſlation, as one that hath made a very ſport and mockery of Gods holy vvord. ſo they charge him: them ſelues (and the Zuinglians of Zuricke, vvhoſe tranſlations Luther therfore abhorred) handling the matter vvith no more fidelitie, grauitie, or ſinceritie, then the other: but rather vvith much more falſification, or (to vſe the Apoſtles vvordes) cauponation and adulteration of Gods vvord, then they, beſides many vvicked gloſes, prayers, confeſsion of faith, conteining both blaſphemous errors and plaine contradictions to them ſelues and among them ſelues, all priuileged and authoriſed to be ioyned to the Bible, and to be ſaid and ſung of the poore people, and to be beleeued as articles of faith and vvholy conſonant to Gods vvord. [Margin: Caluin cōplaineth of the new delicat trāſlators, namely Caſtalion: him ſelf & Beza being as bad or vvorſe. · Pref. in nouū Teſta. Gal. 1567. · Ioſt⟨illegible⟩ Sim lerus in vita Bullingeri. · 2 Cor. 2. 17. · * See the 4 article of their Creede in meter, vvhere they profeſſe that Chriſt deſcēded to deliuer the fathers, & afterward in their cōfeſſiō of their faith, they deny Limbus patrum.]

Vve therfore hauing compaſsion to ſee our beloued countrie men, vvith extreme danger of their ſoules, to vſe onely ſuch prophane tranſlations, and erroneous mens mere phantaſies, for the pure and bleſſed vvord of truth, much alſo moued therevnto by the deſires of many deuout perſons: haue ſet forth, for you (benigne readers) the nevv Teſtament to begin vvithal, truſting that it may giue occaſion to you, after diligent peruſing thereof, to lay avvay at leſt ſuch their impure verſions as hitherto you haue ben forced to occupie. Hovv vvell vve haue done it, vve muſt not be iudges, but referre all to Gods Church and our ſuperiors in the ſame. to them vve ſubmit our ſelues, and this, and all other our labours, to be in part or in the vvhole, reformed, corrected, altered, or quite aboliſhed: moſt humbly deſiring pardon if through our ignorance, temeritie, or other humane infirmitie, vve haue any vvhere miſtaken the ſenſe of the holy Ghoſt. further promiſing, that if hereafter we eſpie any of our ovvne errors, or if any other, either frende of good vvil, or aduerſarie for deſire of reprehenſion, ſhal open vnto vs the ſame: vve vvil not (as Proteſtants doe) for defenſe of our eſtimation, or of pride and contention, by vvrangling vvordes vvilfully perſiſt in them, but be moſt glad to heare of them, and in the next edition or othervviſe to correct them: for it is truth that vve ſeeke for, and Gods honour: which being had either by good intention, or by occaſion, al is vvel. This vve profeſſe onely, that vve haue done our endeuour vvith praier, much feare and trembling, leſt vve ſhould dangerouſly erre in ſo ſacred, high, and diuine a vvorke: that vve haue done it vvith all faith, diligence, and ſinceritie: that vve haue vſed no partialitie for the diſaduantage of our aduerſaries, nor no more licence then is ſufferable in tranſlating of holy Scriptures: continually keeping our ſelues as neere as is poſſible, to our text & to the very vvordes and phraſes vvhich by long vſe are made venerable, though to ſome propſiane or delicate cares they may ſeeme more hard to barbarous, * as the whole ſtyle of Scripture doth lightly to ſuch at the begining: acknowledging with S. Hierom, that in other writings it is ynough to giue in trāſlation, ſenſe for ſenſe, but that in Scriptures, leſt vve miſſe the ſenſe, vve muſt keepe the very vvordes. Ad Pammach. epiſtola 101. ca. 2 in princip. Vve muſt, ſaith S. Auguſtine, ſpeake according to a ſet rule, leſt licence of wordes breede ſome vvicked opinion concerning the thinges conteined vnder the vvordes. De ciuitate lib. 10. cap, 12. Vvhereof our holy forefathers and auncient Doctors had ſuch a religious care, that they vvould not change the very barbariſmes of incongruities of ſpeach vvhich by long vſe had preuailed in the old readings or recitings of ſcriptures▪ as, Neque uubent neque nubentur, in Tertullian li. 4. in Marcion. in S. Hilarie in c. 22 Mat. and in al the fathers. Qui me confuſus fuerit, confundar & ego eum, in S. Cyprian ep. 63 nu. 7. Talis enim nobis decebat ſacerdos (vvhich vvas an elder tranſlation then the vulgar Latin that novv is) in S. Ambroſe c. 3 de fugaſeculi. and S. Hierom him ſelf, vvho othervviſe corrected the Latin tranſlation that vvas vſed before his time, yet keepeth religiouſly (as him ſelf profeſſeth Praefat. in 4 Euang. ad Damaſum) theſe and the like ſpeaches, Nonne vos magis pluris eſtis illis? and, filius hominis non venit miniſtrari, ſed miniſtrare: and, Neque nubent, neque nubentur: in his commentaries vpon theſe places. and, Non capit Prophetam perire extra Hieruſalem, in his commentaries in c. 2. Ioël. ſub finem. And S. Auguſtine, vvho is moſt religious in al theſe phraſes, counteth it a ſpecial pride and infirmitie in thoſe that haue a litle learning in tonges, & none in thinges, that they eaſily take offenſe of the ſimple ſpeaches or ſoleciſmes in the ſcriptures. de doctrina Chriſt. li. 2. cap, 13. See alſo the ſame holy father li. 3 de doct. Chriſt. c. 3. and tract. 2 in Euang. Ioan. But of the maner of our tranſlation more anon. [Margin: The purpoſe & commoditie of ſetting forth this Catholike edition. · The religious care & ſinceritie obſerued in this tranſlatiō. · See S. Auguſt. li. 3. confeſ. c. 5. · The auncient fathers kept religiouſly the very barbariſmes of the vulgar Latin text. · Mat. 22. · Mar. 8. · Hebr. 7. · Mat. 6. 10. 22. · Lu⟨illegible⟩. 13.]

Now, though the text thus truely tranſlated, might ſufficiently, in the ſight of the learned and al indifferent men, both controule the aduerſaries corruptions, and proue that the holy Scripture vvhereof they haue made ſo great vauntes, make nothing for their nevv opinions, but vvholy for the Catholike Churches beleefe and doctrine, in all the pointes of difference betvvixt vs: yet knovving that the good and ſimple may eaſily be ſeduced by ſome fevv obſtinate perſons of perdition (vvhom vve ſee giuen ouer into a reprobat ſenſe, to whom the Goſpel, vvhich in it ſelf is the odour of life to ſaluation, is made the odour of death to damnation, ouer vvhoſe eies for ſinne & diſobedience God ſuffereth a veile or couer to lie, whiles they read the nevv Teſtamēt, euen as the Apoſtle ſaite the Ievves haue til this day, in reading of the old, that as the one ſort can not finde Chriſt in the Scriptures, reade they neuer ſo much, ſo the other can not finde the Catholike Church nor her doctrine there neither) and finding by experience this ſaying of S. Auguſtine to be moſt true, If the preiudice of any erreneous perſuaſion preoccupate the mind, vvhatſoeuer the Scripture hath to the contrarie, men take it for a figuratiue ſpeach: for theſe cauſes, and ſomevvhat to help the faithful reader in the difficulties of diuers places, vve haue alſo ſet forth reaſonable large ANNOTATIONS, thereby to ſhevv the ſtudious reader in moſt places perteining to the controuerſies of this time, both the heretical corruptions and falſe deductions, & alſo the Apoſtolike tradition, the expoſitions of the holy fathers, the decrees of the Catholike Church and moſt auncient Coūcels: which meanes vvhoſoeuer truſteth not, for the ſenſe of holy Scriptures, but had rather folow his priuate iudgemēt or the arrogat ſpirit of theſe Sectaries, he ſhal vvorthily through his owne wilfulnes be deceiued. beſeeching all men to looke vvith diligence, ſinceritie, and indifferencie, into the caſe that concerneth no leſſe then euery ones eternal ſaluation or damnation. [Margin: Of the ANNOTATIONS, vvhy they vvere made, & vvhat matter they cōteine. · 2 Cor. 2. · 2 Cor. 3. · De doct⟨illegible⟩. Chriſt. lib. 3. cap. 10.]

Vvhich if he doe, vve doubt not but he ſhal to his great contentment, find the holy Scriptures moſt clerely and inuincibly to proue the articles of Catholike doctrine againſt our aduerſaries, vvhich perhaps he had thought before this diligent ſearch, either not to be conſonant to Gods vvord, or at leaſt not conteined in the ſame, and finally he ſhal proue this ſaying of S. Auguſtine to be moſt true. Multi ſenſus &c. Many ſenſes of holy Scriptures lie hidden, and are knowen to ſome fevv of greater vnderſtanding: neither are they at any time auouched more commodiouſly and acceptably then at ſuch times, vvhen the care to anſvver heretikes doth force men there vnto. For then, euen they that be negligent in matters of ſtudie and learning, ſhaking of ſluggiſhnes, are ſtirred vp to diligent hearing, that the Aduerſaries may be refelled. Againe, hovv many ſenſes of holy Scriptures, cōcerning Chriſtes Godhead, haue been auouched againſt Photinus: hovv many, of his Manhod, againſt Manichaeus: hovv many, of the Trinitie, againſt Sabellius: hovv many, of the vnitie in Trinitie, againſt the Arrians, Eunomias, Macedonians: hovv many, of the Catholike Church diſperſed through out the vvhole vvorld, and of the mixture of good and bad in the ſame vntil the end of the vvorld, againſt the Donatiſtes and Luciferians and other of the like errour: hovv many againſt al other heretikes, vvhich it vvere to long to rehearſe? Of vvhich ſenſes and expoſitions of holy Scripture the approued authors and auouchers, ſhould othervviſe either not be knovven as al, or not ſo vvel knovven, as the contradictions of proud heretikes haue made them. [Margin: Hereſies make Catholikes more diligent to ſearch and finde the ſenſes of holy Scripture for refelling of the ſame. · In Pſal. 67. propè finem.]

Thus he ſaith of ſuch thinges as not ſeeming to be in holy Scriptures to the ignorant or heretikes, yet in deede be there. But in other pointes doubted of, that in deede are not decîded by Scripture, he giueth vs this goodly rule to be folovved in all, as he exemplifieth in one. Then doe vve hold (ſaith he) the veritie of the Scriptures, vvhen vve doe that vvhich novv hath ſeemed good to the Vniuerſal Church, vvhich the authoritie of the Scriptures them ſelues doth cōmend: ſo that, foraſmuch as the holy Scripture can not deceiue, vvhoſoeuer is afraid to be deceiued vvith the obſcuritie of queſtions, let him therein aſke counſel of the ſame CHVRCH, vvhich the holy Scripture moſt certainely and euidently ſhevveth and pointeth vnto. Aug. li. 1. Cont. Creſcon. c. 13. [Margin: Many cauſe⟨illegible⟩ vvhy this nevv Teſtament is trāſlated according to the auncient vulgar Latin text.]

NOVV TO GIVE thee alſo intelligence in particular, moſt gentle Reader, of ſuch thinges as it behoueth thee ſpecially to knovv concerning our Tranſlation: Vve tranſlate the old vulgar Latin text, not the common Greeke text, for theſe cauſes.

1. It is ſo auncient, that it vvas vſed in the Church of God aboue 1300 yeres agoe, as appeareth by the fathers of thoſe times. [Margin: It is moſt auncient.]

2. It is that (by the common receiued opinion and by al probabilitie) vvhich S. Hierom aftervvard corrected according to the Greeke, by the appointment of Damaſus then Pope, as he maketh mention in his preface before the foure Euangeliſtes, vnto the ſaid Damaſus: and in Catalogo in fine, and ep. 102. [Margin: Corrected by S. Hierom.]

3. Conſequently it is the ſame vvhich S. Auguſtine ſo commendeth and allovveth in an Epiſtle to S. Hierom. [Margin: Ep. 10. · Commēded by S. Auguſtine.]

4. It is that, vvhich for the moſt part euer ſince hath been vſed in the Churches ſeruice, expounded in ſermons, alleaged and interpreted in the Commentaries and vvritings of the auncient fathers of the Latin Church. [Margin: Vſed and expounded by the fathers.]

5. The holy Councel of Trent, for theſe and many other important conſiderations, hath declared and defined this onely of al other latin tranſlations, to be authentical, and ſo onely to be vſed and taken in publike leſſons, diſputations, preachings, and expoſitions, and that no man preſume vpon any pretence to reiect or refuſe the ſame. [Margin: Only authentical, by the holy Councel of Trent. · Seſſ. 4.]

6. It is the graueſt, ſincereſt, of greateſt maieſtie, leaſt partialitie, as being vvithout al reſpect of controuerſies and contentions, ſpecially theſe of our time, as appeareth by thoſe places vvhich Eraſmus and others at this day tranſlate much more to the aduantage of the Catholike cauſe. [Margin: Moſt graue, leaſt partial.]

7. It is ſo exact and preciſe according to the Greeke, both the phraſe and the word, that delicate Heretikes therfore reprehend it of rudene⟨illegible⟩. And that it follovveth the Greeke far more exactly then the Proteſtants tranſlations, beſide infinite other places, we appeale to theſe. Tit. 3. 14. Curent bonis operibus praeeſſe. ⟨non-Latin script⟩. Engl. bib. 1577, to mainteine good vvorkes. and Hebr. 10, 20. Viam nobis initiatut, ⟨non-Latin script⟩. Engliſh Bib. he prepared. So in theſe vvordes, Iuſtificationes, Traditiones, Idola &c. In al vvhich they come not neere the Greeke, but auoid it of purpoſe. [Margin: Preciſe in folovving the Greeke.]

8. The Aduerſaries them ſelues, namely Beza, preferre it before al the reſt. Inpraefat. no. Teſt an. 1556. And againe he ſaith, that the old Interpreter tranſlated very religiouſly. Annot. in 1. Luc. v. 1. [Margin: Preferred by Beza him ſelf.]

9. In the reſt, there is ſuch diuerſitie and diſſenſion, and no end of reprehending one an other, and tranſlating euery man according to his fantaſie, that Luther ſaid, If the vvorld ſhould ſtand any long time, vve muſt receiue againe (which he thought abſurd) the Decrees of Councels, for preſeruing the vnitie of faith, becauſe of ſo diuers interpretations of the Scripture. And Beza (in the place aboue mentioned) noteth the itching ambition of his fellovv-tranſlators, that had much rather diſagree and diſſent from the beſt, then ſeeme them ſelues to haue ſaid or vvritten nothing. And Bezas tranſlation it ſelf, being ſo eſteemed in our countrie, that the Geneua Engliſh Teſtaments be tranſlated according to the ſame, yet ſometime goeth ſo vvide from the Greeke, and from the meaning of the holy Ghoſt, that them ſelues which proteſt to trāſlate it, dare not folow it. For example, Luc. 3, 36. They haue put theſe wordes, The ſonne of Cainan, which he wittingly and wilfully left out: and Act. 1, 14. they ſay, Vvith the vvomen, agreably to the vulgar Latin: where he ſaith, Cum vxoribus, vvith their vviues. [Margin: Al the reſt miſliked of the Sectaries them ſelues, eche reprehending an other. · * Co⟨illegible⟩hla. c. 11 de Cano. Script. authorit⟨illegible⟩⟨illegible⟩. · * The nevv Teſt. printed thē yere 1580. in the title.]

10. It is not onely better then al other Latin trāſlations, but then the Greeke text it ſelf, in thoſe places where they diſagree. [Margin: It is ⟨illegible⟩ then the vulgar Greeke text it ſelf.]

The proofe hereof is euident, becauſe moſt of the auncient Heretikes were Grecians, & therfore the Scriptures in Greeke were more corrupted by them, as the auncient fathers often complaine. Tertullian noteth the Greeke text which is at this day (1 Cor. 19. 47) to be an old corruption of Marcion the Heretike, and the truth to be as in our vulgar latin, Secundus homo de coelo coeleſtis, The ſecond man from heauen heauenly. So reade other auncient fathers, and Eraſmus thinketh it muſt needes be ſo, and Caluin him ſelf folovveth it Inſtit. li. 2. c. 13. parag. 2. Againe S. Hierom noteth that the Greeke text (1 Cor. 7, 33) which is at this day, is not the Apoſtolical veritie or the true text of the Apoſtle: but that which is in the vulgar Latin, Qui cum vxore eſt, ſolicitus eſt quae ſunt mundi, quomodo placeat vxori, & diuiſus eſt. He that is vvith a vvife, is careful of vvorldly things, hovv he may pleaſe his vvife, and is deuided or distracted. The Eccleſiaſtical hiſtorie called the Tripartite, noteth the Greeke text that now is (1 Io. 4, 3) to be an old corruption of the auncient Greeke copies, by the Neſtorian Heretikes, & the true reading to be as in our vulgar Latin, Omnis ſpiritus qui ſoluit IESVM, ex Deo non eſt. Euery ſpirit that diſſolueth IESVS, is not of God: and Beza confeſſeth that Socrates in his Eccleſiaſtical hiſtorie readeth ſo in the Greeke, ⟨non-Latin script⟩ &c. [Margin: The auncient fathers for proofe therof, and the Aduerſaries them ſelues. · Li. 5 cont. Marcionō. · * Ambroſe. Hierom. · Li. 1, cont. louin. c. 7. · Li. 12 c. 4. · Li. 7. c. 32.]

But the proofe is more pregnant out of the Aduerſaries them ſelues. They forſake the Greeke text as corrupted, and tranſlate according to the vulgar Latin, namely Beza and his ſcholers the Engliſh tranſlatours of the Bible, in theſe places. Hebr. chap. 9, verſ. 1. ſaying, The firſt couenant, for that vvhich is in the Greeke. The firſt tabernacle. vvhere they put, couenant, not as of the text, but in an other letter, as to be vnderſtood, according to the vulgar Latin, vvhich moſt ſincerely leaueth it out altogether, ſaying, Habuit quidem &prius inſtificationes &c. The former alſo in deede had iuſtifications &c. Againe, Ro. 11, verſ. 21. They tranſlate not according to the Greeke text, Temporiſeruientes, ſeruing the time, vvhich Beza ſaith muſt needes be a corruption: but according to the vulgar Latin, Domino ſeruientes, ſeruing our Lord. Againe, Apoc. 11, verſ. 2. they tranſlate not the Greeke text, Atrium quod intra templum eſt, the court vvhich is vvithin the teme: but cleane contrarie, according to the vulgar Latin, vvhich Beza ſaith is the true reading, Atrium quod eſt foris templum, the court vvhich is vvithout the temple. Onely in this laſt place, one Engliſh Bible of the yere 1562, folovveth the errour of the Greeke. Againe, 2 Tim. 2. verſ. 14. they adde, but, more then is in the Greeke, to make the ſenſe more cōmodious and eaſie, according as it is in the vulgar Latin. Again, Ia. 5, 12. they leaue the Greeke, and folovv 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 Greeke came thus &c. It vvere infinite to ſet dovvne al ſuch places, vvhere the Aduerſaries (ſpecially Beza) folovv the old vulgar Latin and the Greeke copie agreable therevnto, condemning the Greeke text that novv is, of corruption. [Margin: The Caluiniſtes them ſelues oftē forſake the Greeke as corrupt, and tranſlate according to the aūcient vulgar latin text. · ⟨non-Latin script⟩ · ⟨non-Latin script⟩ · ⟨non-Latin script⟩]

Againe, Eraſmus the beſt tranſlatour of al the later, by Bezas iudgement, ſaith, that the Greeke ſometime hath ſuperfluities corruptly added to the text of holy Scripture. as Mat. 6. to the end of the Pater noſter, theſe vvordes, Becauſe thine is the kingdom, the povver, and the glorie, for euer-more. Vvhich he calleth, nugas, trifles raſhly added to our Lords praier, and reprehendeth Valla for blaming the old vulgar Latin becauſe it hath it not, likevviſe Ro. 11, 6. theſe vvordes in the Greeke, and not in the vulgar latin: But if of vvorkes, it is not novv grace: othervviſe the vvorke is no more a vvorke. and Mar. 10, 29. theſe vvordes, or vvife, and ſuch like. Yea the Greeke text in theſe ſuperfluities condemneth it ſelf, and iuſtifieth the vulgar Latin excedingly: as being marked through out in a number of places, that ſuch and ſuch vvordes or ſentences are ſuperfluous, in al which places out vulgar Latin hath no ſuch thing, but is agreable to the Greeke vvhich remaineth after the ſuperfluities be taken avvay. For example, that beforementioned in the end of the Pater noſter, hath a marke of ſuperfluitie in the Greeke text thus ⟨illegible⟩ ▪ and Marc. 6, 11 theſe vvordes, Amen I ſay to you, it ſhal be more tolerable for the land of Sodom and Gomorrhe in the day of iudgement, then for that citie. and Mat. 20, 22. theſe vvordes, And be baptized vvith the baptiſme that I am baptized vvith? Vvhich is alſo ſuperfluouſly repeated againe verſ. 23. and ſuch like places exceding many: which being noted ſuperfluous in the Greeke, and being not in the vulgar Latin, proue the Latin in thoſe places to be better, truer and more ſincere then the Greeke. [Margin: Superfluities in the Greeke▪ vvhich Eraſmus calleth trifling and raſh additions. · See No. Teſt. Graec. Rob. Stephani in folio, and Criſ⟨illegible⟩ins.]

Vvherevpon vve conclude of theſe premiſſes, that it is no derogation to the vulgar Latin text, which we tranſlate, to diſagree from the Greeke text, wheras it may notwithſtanding be not onely as good, but alſo better, and this the Aduerſarie him ſelf, their greateſt and lateſt tranſlatour of the Greeke, doth auouch againſt Eraſmus in behalfe of the old vulgar Latin trāſlation, in theſe notorious vvordes. Hovv vnvvorthely and vvithout cauſe (ſaith he) doth Eraſmus blame the old Interpreter as diſſenting from the Greeke? he diſſented, I graunt, from thoſe Greeke copies vvhich he had gotten: but vve haue found, not in one place, that the ſame interpretation vvhich be blameth, is grounded vpon the authoritie of other Greeke copies, & thoſe moſt a⟨illegible⟩ncient. Yea in ſome number of places vve haue obſerued, that the reading or the Latin text of the old Interpreter, though it agree not ſometime vvith our Greeke copies yet it is much more conuenient, for that it ſeemeth be folovved ſome better and truer copie. Thus far Beza. In vvhich vvordes he vnwittingly, but moſt truely, iuſtifieth and defendeth the old vulgar Tranſlation againſt him ſelf and al other cauillers, that accuſe the ſame, becauſe it is not alwaies agreable to the Greeke text: Vvhereas it vvas tranſlated out of other Greeke copies (partly extant, partly not extant at this day) either as good and as auncient, or better and more auncient, ſuch as S. Auguſtine ſpeaketh of, calling them doctiores & diligentiores, the more learned and diligent Greeke copies, vvhervnto the latin tranſlations that faile in any place, muſt needes yeld. Li. 2. de doct. Chriſt. c. 15. [Margin: The vulgar Latin tranſlation agreeth vvith the beſt Greeke copies, by Bezas ovvne iudgement. · Beza prafat. No. Teſt. 1556 See him alſo Anno. in 13. Act. v. 20. · Vvhen the Fathers ſay, that the Latin text muſt yeld to the Greeke, & be corrected by it, they meane the true and vncorrupted Greeke text.]

And if it were not to long to exemplifie and proue this, which would require a treatiſe by it ſelf, we could ſhew by many and moſt cleere examples through out the new Teſtament, theſe ſundrie meanes of iuſtifying the old tranſlation.

1 Firſt, if it agree with the Greeke text (as commonly it doth, and in the greateſt places cōcerning the controuerſies of our time, it doth moſt certainely) ſo far the Aduerſaries haue not to complaine: vnles they wil complaine of the Greeke alſo, as they doe Ia. 4. v▪ 2. and 1 Pet. 3. v. 21. where the vulgar Latin foloweth exactly the Greeke text, ſaying, Occiditis: and▪ Quod vos ſimilis formae, &c. But Beza in both places correcteth the Greeke text alſo as falſe. [Margin: The vulgar Latin Tranſlatiō, is many waies iuſtified by moſt auncient Greeke copies, & the Fathers.]

2 If it diſagree here and there from the Greeke text, it agreeth with an other Greeke copie ſet in the margent, whereof ſee examples in the foreſaid Greeke Teſtaments of Robert Steuens and Criſpin through out▪ namely 2 Pet. 1, 10. Satague vt per bona opera certam veſtram vocationem faciatis. ⟨non-Latin script⟩. and Marc. 8. v. 7. Et ipſos benedixit, ⟨non-Latin script⟩.

3 If theſe marginal Greeke copies be thought leſſe authentical then the Greeke text, the Aduerſaries them ſelues tel vs the cōtrarie, vvho in their tranſlations often folow the marginal copies, and forſake the Greeke text: as in the examples aboue mentioned Ro. 11. Apoc. 11. 2 Tim. 2. Iac. 5. &c. it is euident.

4 If al Eraſmus Greeke copies haue not that which is in the vulgar Latin, Beza had copies which haue it, and thoſe moſt auncient (as he ſaith) & better. And if al Bezas copies faile in this point and wil not helpe vs, Gagneie the Frenche kings preacher, and he that might commaund in al the kings libraries, he found Greeke copies that haue iuſt according to the vulgar Latin: & that in ſuch place as would ſeeme otherwiſe leſſe probable▪ as Iac. 3. verſ. 5. Ecce quantus ignis quam magnam ſilum incendit! Behold hovv much fire vvhat a great vvood it kindleth! A man would thinke it muſt be rather as in the Greeke text, A litle fire vvhat a great vvood it kindleth! But an approued auncient Greeke copie alleaged by Gagneie, hath as it is in the vulgar Latin. And if Gagneis copies alſo faile ſometime, there Beza and Criſpin ſupply Greeke copies fully agreable to the vulgar Latin. as ep. Iudae verſ. 5. Scientes ſemel omnia, quoniam IESVS &c. and verſ 19. Segregant ſemetipſos. likewiſe 2 Epheſ 2. Quòd elegerit vos primitias: ⟨non-Latin script⟩ in ſome Greeke copies. Gagn. & 2 Cor. 9. Veſtra amulatio, ⟨non-Latin script⟩. ſo hath one Greeke copie. Beza. [Margin: Codex veronenſis. ⟨non-Latin script⟩.]

5 If al their copies be not ſufficient, the auncient Greeke fathers had copies and expounded them, agreable to our vulgar Latin as 1 Tim. 6, 20. Prophanat vocum nouitates. So readeth S. Chryſoſtom and expoundeth it againſt Heretical & erroneous nouelties. Yet now we know no Greeke copie that readeth ſo. Likewiſe Io. 10, 29. Pater meus quod mihi dedit maius omnibus eſt. ſo readeth S. Cyril and expoundeth it li. 7 in Io. c. 10. likewiſe 1 Io. 4, 3. Omnie ſpiritus qui ſoluit IESVM, ex Deo non eſt. ſo readeth S. Irenaeus li. 3. c. 18. S. Auguſtine tract. 6. in Io. S. Leo epiſt. 10. c. 5. beſide Socrates in his Eccleſiaſtical hiſtorie, li. 7. c. 22. and the Tripartite li. 12. c. 4. vvho ſay plainely, that this was the old and the true reading of this place in the Greeke. And in what Greeke copie extant at this day is there this text Io. 5, 2. Eſt autē Hieroſolymis probatica piſcina? and yet S. Chryſoſtom, S. Cyril, and Theophylacte read ſo in the Greeke, and Beza ſaith it is the better reading▪ and ſo is the Latin text of the Romane Maſſe booke iuſtified, and eight other Latin copies, that reade ſo▪ for our vulgar Latin here, is according to the Greeke text, Super probatica. & Ro. 5. v. 17. Donationis & iuſtitiae. ſo readeth Theodorete in Greeke. & Lu. 2. v. 14. Origen & S. Chryſoſtom reade, Hominibus bonae voluntatis, and Beza liketh it better then the Greeke text that novv is. [Margin: ⟨non-Latin script⟩ · The Greeke fathers. · ⟨non-Latin script⟩]

6. Vvhere there is no ſuch ſigne or token of any auncient Greeke copie in the fathers, yet theſe later Interpreters tel vs, that the old Interpreter did folovv ſome other Greeke copie. as Marc. 7, 3. Niſi crebro lauerint. Eraſmus thinketh that he did read in the Greeke ⟨non-Latin script⟩, often: and Beza and others commend his coniecture, yea and the Engliſh Bibles are ſo tranſlated. vvhereas novv it is ⟨non-Latin script⟩ vvhich ſignifieth the length of the arme vp to the elbovv. And vvho vvould not thinke that the Euangeliſt ſhould ſay, The Phariſees vvaſh often, becauſe othervviſe they eate not, rather then thus, Vnles they vvaſh vp to the elbovv, they eate not?

7. If al ſuch coniectures, and al the Greeke fathers help vs not, yet the Latin fathers vvith great conſent vvil eaſily iuſtifie the old vulgar trāſlation, vvhich for the moſt part they folovv and expound. as, Io. 7, 39. Nondum erat ſpiritus datus. ſo readeth S. Auguſtine li. 4 de Trinit. c. 20. and li. 83. Quaeſt. q. 62. and tract. 52 in Ioan. Leo ſer. 2 de Pentecoſte. Vvhoſe authoritie vvere ſufficient, but in deede Didymus alſo a Greeke Doctor readeth ſo li. 2 de Sp. ſancto, tranſlated by S. Hierom, and a Greeke copie in the Vaticane, and the Syriake nevv Teſtament. Likevviſe Io. 21, 22. Sic eum volo manere. ſo reade S. Ambroſe, in Pſal. 45. & Pſal. 118. octonario Reſh. s. Auguſtine and Ven. Bede vpon S. Iohns Goſpel. [Margin: The Latin fathers. · See Annot Lenan. in No. Teſt. and Annot. Luca Brugenſis in biblia.]

8. And laſtly, if ſome other Latin fathers of auncient time, reade othervviſe, either here or in other places, not al agreing vvith the text of our vulgar Latin, the cauſe is, the great diuerſitie and multitude that vvas then of Latin copies, (vvhereof S. Hierom complaineth) til this one vulgar Latin grevv onely into vſe. Neither doth their diuers reading make more for the Greeke, then for the vulgar Latin, differing oftentimes from both. as vvhen S. Hierom in this laſt place readeth, Si ſic eum volomanere, li. 1. adu. Iouin. it is according to no Greeke copie novv extant. And if yet there be ſome doubt, that the readings of ſome Greeke or Latin fathers, differing from the vulgar Latin, be a checke or condemnation to the ſame: let Beza, that is, let the Aduerſarie him ſelf, tel vs his opinion in this caſe alſo. Vvhoſoeuer, ſaith he, ſhal take vpon him to correct theſe things (ſpeaking of the vulgar Latin tranſlation) out of the auncient fathers vvritings, either Greeke or Latin, vnles he doe it very circumſpectly and aduiſedly, he ſhal ſurely corrupt al rather then amend it, becauſe it is not to be thought, that as often as they cited any place, they did alvvaies looke into the booke, or number euery vvord. As if he ſhould ſay, Vve may not by and by thinke that the vulgar Latin is faultie and to be corrected, vvhen vve read othervviſe in the fathers either Greeke or Latin, becauſe they did not alvvaies exactly cite the vvordes, but folovved ſome commodious and godly ſenſe thereof. [Margin: Praefat. in 4. Euang. ad Damaſum. · Praefat. citata.]

Thus then vve ſee that by al meanes the old vulgar Latin tranſlation is approued good, and better then the Greeke text it ſelf, and that there is no cauſe vvhy it ſhould giue place to any other text, copies, or readings. Marie if there be any faultes euidently crept in by thoſe that heretofore wrote or copied out the Scriptures (as there be ſome) them vve graunt no leſſe, then vve vvould graunt faultes novv a daies committed by the Printer, and they are exactly noted of Catholike vvriters, namely in al Plantins Bibles ſet forth by the Diuines of Louan: and the holy Councel of Trent vvilleth that the vulgar Latin text be in ſuch pointes throughly mended, & ſo to be moſt authentical. Such faultes are theſe, Inſide, for in fine: Praeſcientiam, for, praeſentiam: Suſcipiens, for, Suſpiciens: and ſuch like very rare. vvhich are euident corruptions made by the copiſtes, or grovven by the ſimilitude of vvordes. Theſe being taken avvay, vvhich are no part of thoſe corruptions and differences before talked of, vve tranſlate that text vvhich is moſt ſincere, and in our opinion and as vve haue proued, incorrupt. The Aduerſaries contrarie, tranſlate that text, vvhich them ſelues confeſſe both by their vvritings and doings, to be corrupt in a number of places, & more corrupt then our vulgar Latin, as is before declared. [Margin: The fevv and final faultes negligently crept into the vulgar Latin tranſlation. · Seſs. 4.]

And if vve vvould here ſtand to recite the places in the Greeke vvhich Beza pronounceth to be corrupted, vve ſhould make the Reader to vvonder, hovv they can either ſo plead othervviſe for the Greeke text, as though there vvere no other truth of the nevv Teſtament but that: or hovv they tranſlate onely that (to deface, as they thinke, the old vulgar Latin) vvhich them ſelues ſo ſhamfully diſgrace, more then the vulgar Latin, inuenting corruptions vvhere none are, nor can be, in ſuch vniuerſal conſent of al both Greeke and Latin copies. For example, Mat. 10. The firſt Simon, Vvho is called Peter. I thinke (ſaith Beza) this vvord ⟨non-Latin script⟩, firſt, hath been added to the text of ſome that vvould eſtabliſh Peters Primacie. Againe Luc. 22. The Chalice, that is ſhed for you. It is moſt likely (ſaith he) that theſe vvordes being ſometime but a marginal note, came by corruption out of the margent into the text. Againe Act. 7. Figures vvhich they made, to adore them. It may be ſuſpected (ſaith he) that theſe vvordes, as many other, haue crept by corruption into the text out of the margent. And 1 Cor. 15. He thinketh the Apoſtle ſaid not ⟨non-Latin script⟩, victorie, as it is in al Greeke copies, but ⟨non-Latin script⟩, contention. And Act. 13. he calleth it a manifeſt errour, that in the Greeke it is, 400 yeres, for, 300. And Act. 7. v. 16. he reckeneth vp a vvhole catalogue of corruptions. namely Marc. 12. v. 42. ⟨non-Latin script⟩, Vvhich is a farthing: and Act. 8. v. 26. ⟨non-Latin script⟩, This is deſert. and Act. 7. v. 16 the name of Abraham, & ſuch like. Al vvhich he thinketh to haue been added or altered into the Greeke text by corruption. [Margin: The Caluiniſts confeſſing the Greeke to be moſt corrupt, yet tranſlate that only, and hold that only for authentical Scripture. · In Annot. No. Teſt. an. 1556.]

But among other places, he laboureth excedingly to proue a great corruption Act. 7. v. 14. vvhere it is ſaid (according to the Septuaginta, that is, the Greeke text of the old Teſtament) that Iacob vvent dovvne into Aegypt vvith 75 ſoules. And Luc. 3. v. 36. he thinketh theſe vvordes ⟨non-Latin script⟩, Vvhich vvas of Cainan, to be ſo falſe, that he leaueth them cleane out in both his editions of the nevv Teſtament: ſaying, that he is bold ſo to doe, by the authoritie of Moyſes. Vvhereby he vvil ſignifie, that it is not in the Hebrue text of Moyſes or of the old Teſtament, and therfore it is ſelfe in the Greeke of the nevv Teſtament. Vvhich conſequence of theirs (for it is common among them and concerneth al Scriptures) if it vvere true, al places of the Greeke text of the nevv Teſtament, cited out of the old according to the Septuaginta, and not according to the Hebrue (vvhich they knovv are very many) ſhould be falſe, and ſo by tying them ſelues onely to the Hebrue in the old Teſtamēt, they are forced to forſake the Greeke of the nevv: or if they vvil mainteine the Greeke of the nevv, they muſt forſake ſometime the Hebrue in the old. but this argument ſhal be forced againſt them els vvhere. [Margin: They ſtanding preciſely vpon the Hebrue of the old, and Greeke text of the nevv Teſtament, muſt of force denie the one of them. · * An. D⟨illegible⟩. 1556 and 1565.]

By this litle, the Reader may ſee vvhat gay patrones they are of the Greeke text, and how litle cauſe they haue in their owne iudgements to tranſlate it, or vaunt of it, as in derogation of the vulgar Latin tranſlation, & how eaſily we might anſwer them in a word, why we tranſlate, not the Greeke: forſooth becauſe it is ſo infinitely corrupted, But the truth is, we do by no meanes graūt it ſo corrupted as they ſay, though in compariſon we know it leſſe ſincere & incorrupt then the vulgar Latin, and for that cauſe and others before alleaged we preferre the ſaid Latin, and haue tranſlated it. [Margin: They ſay the Greeke is more corrupt then vve vvil graunt them.]

If yet there remaine one thing which perhaps they wil ſay, when they can not anſwer our reaſons aforeſaid: to wit, that we preferre the vulgar Latin before the Greeke text, becauſe the Greeke maketh more againſt vs: we proteſt that as for other cauſes we preferre the Latin, ſo in this reſpect of making for vs or againſt vs, we allow the Greeke as much as the Latin, yea in ſundrie places more then the Latin, being aſſured that they haue not one, and that we haue many aduantages in the Greeke more then in the Latin, as by the Annotations of this new Teſtament ſhal euidently appeare: namely in al ſuch places where they dare not tranſlate the Greeke, becauſe it is for vs & againſt them. as when they tranſlate, ⟨non-Latin script⟩, ordinances, and not, iuſtification, and that of purpoſe as Beza confeſſeth Luc. 1, 6. ⟨non-Latin script⟩, ordinances, or inſtructions, and not traditions, in the better part. 2 Theſſ. 2, 15. ⟨non-Latin script⟩, Elders, and not Prieſts: ⟨non-Latin script⟩, images rather then idols. and eſpecially when S. Luke in the Greeke ſo maketh for vs (the vulgar Latin being indifferent for them and vs) that Beza ſaith it is a corruption crept out of the margent into the text. Vvhat neede theſe abſurd diuiſes and falſe dealings with the Greeke text, if it made for them more then for vs, yea if it made not for vs againſt them? But that the Greeke maketh more for vs, ſee 1 Cor. 7. In the Latin, Defraude not one another, but for a time, that you giue your ſelues to prayer. in the Greeke, to faſting and prayer. Act. 10, 30. in the Latin Cornelius ſaith, from the fourth day paſt vntil this houre I vvas praying in my houſe, and behold a man &c. in the Greeke, I vvas faſting, and praying. 1 Io. 5, 18, in the Latin, Vve knovv that euery one vvhich is borne of God, ſinneth not. but the generation of God preſerueth him &c. in the Greeke, but he that is borne of God preſerueth him ſelf. Apoc. 22, 14. in the Latin, Bleſſed are they that vvaſh their garmēts in the bloud of the lambe &c. in the Greeke, Bleſſed are they that doe his commaundements. Rom. 8, 38. Certus ſum &c. I am ſure that neither death nor life, nor other creature is able to ſeparate vs from the charitie of God. as though he vvere aſſured, or we might and ſhould aſſure our ſelues of our predeſtination, in the Greeke, ⟨non-Latin script⟩, I am probably perſuaded that neither death nor life &c. In the Euangeliſts about the Sacrifice and B. Sacrament, in the Latin thus: This is my bloud that ſhal be ſhed for you: and in S. Paul, This is my body vvhich ſhal be betraied or deliuered for you: both being referred to the time to come and to the ſacrifice on the croſſe. in the Greeke, This is my bloud vvhich is ſhed for you: and, my body vvhich is broken for you: both being referred to that preſent time when Chriſt gaue his body and bloud at his ſupper, then ſheading the one and breaking the other; that is, ſacrificing it ſacramentally and myſtically. Loe theſe and the like our aduantages in the Greeke, more then in the Latin. [Margin: We preferre not the vulgar Latin text, as making more for vs. · The Greeke text maketh for vs more then the vulgar Latin. · Luc. 22. ⟨illegible⟩, ⟨illegible⟩0. · For the real preſence. · For faſting. · For free vvil. · Againſt only faith. · Againſt only faith. · Againſt ſpecial aſſurance of ſaluation. · For the ſacrifice of Chriſts body and bloud.]

But is the vulgar tranſlation for al this Papiſtical, & therfore do we folow it? (for ſo ſome of them call it, and ſay it is the worſt of al other.) If it be, the Greeke (as you ſee) is more, and ſo both Greeke and Latin and conſequently the holy Scripture of the new Teſtament is Papiſtical. Againe if the vulgar Latin be Papiſtical, Papiſtrie is very auncient, and the Church of God for ſo many hundred yeres wherein it hath vſed and allowed this tranſlation, hath been Papiſtical. But wherein it is Papiſtical? forſooth in theſe phraſes and ſpeaches, P⟨illegible⟩nitentiam agite. Sacramentum hoc magnum eſt. AVE GRATIA PLENA. Talibus hoſtiis promeretur Deus. and ſuch like. Firſt, doth not the Greeke ſay the ſame? ſee the Annotations vpon theſe places. Secondly, could he tranſlate theſe things Papiſtically or partially, or rather prophetically, ſo long before they were in controuerſie? thirdly, doth he not ſay for p⟨illegible⟩nitentiam agite, in an other place, p⟨illegible⟩nitemini: and doth he not tranſlate other myſteries, by the vvord, Sacramentum, as Apoc. 17, Sacramentum mulieris: and as he tranſlateth one vvord, Gratia plena, ſo doth he not tranſlate the very like vvord, plenus vlceribus, vvhich them ſelues do folow alſo? is this alſo Papiſtrie? Vvhen he ſaid Heb. 10, 29. Quanto deteriora merebitus ſupplicia &c. and they like it vvel ynough: might he not haue ſaid according to the ſame Greeke word, Vigilate vt mereamini fugere iſta omnia & ſtare ante filium hominis. Luc. 21, 36. and, Qui merebuntur ſaculum illud & reſurrectionem exmortuis &c. Luc. 10, 35. and, Tribulationes quas ſuſtinetis, vt mereamini regnum, Dei, pro quo et patimini. 2. Theſſ. 1. 5. Might he not (we ſay) if he had partially affecteted the word merite, haue vſed it in al theſe places, according to his and your owne tranſlation of the ſame Greeke word Hebr. 10, 29? Vvhich he doth not, but in al theſe places ſaith ſimply, Vt digni habeamini, and, Qui digni habeb⟨illegible⟩tur. and how can it be iudged Papiſtical or partial, when he ſaith, Talibus hoſtiis promer⟨illegible⟩tur Deus, Heb. 13? Vvas Primaſius alſo S. Auguſtines ſcholer, a Papiſt, for vſing this text, and al the reſt, that haue done the like? Vvas S. Cyprian a Papiſt, for vſing ſo often this ſpeach, promereri Dominum iuſtis operibus, po⟨illegible⟩nitentia, &c.? or is there any difference, but that S. Cyptian vſeth it as a deponent more latinly, the other as a paſſiue leſſe finely? Vvas it Papiſtrie, to ſay Senior for Preſbyter, Miniſtrantibus for ſacrificantibus or liturgiam celebrantibus, ſimulacbris for idolis, fides tuaete ſaluum fecit ſometime for ſanum fecit? Or ſhal we thinke he was a Caluiniſt for tranſlating thus, as they thinke he was a Papiſt, when any word ſoundeth for vs? [Margin: The Protātats condemning the old vulgar tranſlation as making for vs, cōdemns them ſelues · * Againſt D. Sand. Rocke pag. 147. See Kemniſ. in exam. Cōc. Trid. ⟨illegible⟩. 4. · Mat. 3. & 11. Eph. 5. Luc. 1. Heb. 13. · Mar. 1. ⟨non-Latin script⟩. Luc. 16. v. 20. · It is void of al partialitie. · * Na. Teſt. 1580. · in ep. ad Hebr. · Ep. 14 & 18. · The Papiſtrie thereof (as they terme it) is in the very ſentences of the Holy Ghoſt, more, then in the tranſlatiō.]

Againe, was he a Papiſt in theſe kinde of wordes onely, and was he not in whole ſentences? as, Tibi dabo claues, &c. Quicquid ſolueris in terrae, erit ſolutum & in coelis. and, Quorum remiſeritis peccata, remittuntur eis. and, Tunc reddet vnicuique ſecundum operaſua. and, Nunquid poterit ſides ſaluare eum? Ex operibus iuſtificatur homo & non ex fide tantùm. and, Nubere volunt, damnationem habentes, quia primam fidem irritam fecerunt. and, Mandata eius grauia non ſunt. and, Aſpexit in remunerationem. Are al theſe and ſuch like, Papiſtical tranſlations, becauſe they are moſt plaine for the Catholike faith which they call Papiſtrie? Are they not word for word as in the Greeke, and the very wordes of the holy Ghoſt? And if in theſe there be no accuſatiō of Papiſtical partiality, vvhy in the other? Laſtly, are the auncient fathers, General Councels, the Churches of al the weſt part, that vſe al theſe ſpeaches & phraſes now ſo many hundred yeres, are they al Papiſtical? Be it ſo, and let vs in the name of God folow them, ſpeake as they ſpake, tranſlate as they tranſlated, interprete as they interpreted, becauſe we beleeue as they beleeued. And thus far for defenſe of the old vulgar Latin tranſlation, and why we tranſlated it before al others: Now of the maner of tranſlating the ſame. [Margin: Mat. 16. 10. 20. · Mat. 16. la⟨illegible⟩. 2. · 1 Tim. 5. · 1 Io. 5. · Heb. 12.]

IN THIS OVR TRANSLATION, becauſe we wiſh it to be moſt ſincere, as becōmeth a Catholike tranſlation, and haue endeuoured ſo to make it: we are very preciſe & religious in folowing our copie, the old vulgar approued Latin: not onely in ſenſe, which we hope we alwaies doe, but ſometime in the very wordes alſo and phraſes, which may ſeeme to the vulgar Reader & to common Engliſh cares not yet acquainted therewith, rudeneſſe or ignorance but to the diſcrete Reader that deepely weigheth and conſidereth the importance of ſacred wordes and ſpeaches, and how eaſily the voluntarie Tranſlatour may miſſe true ſenſe of the Holy Ghoſt, we doubt not but our conſideration and doing therein, ſhal ſeeme reaſonable and neceſſarie: yea and that al ſortes of Catholike Readers wil in ſhort time thinke that familiar, which at the firſt may ſeeme ſtrange, & wil eſteeme it more, when they ſhal otherwiſe be taught to vnderſtand it, then if it were the common knowen Engliſh. [Margin: The maner of this tranſlation, and vvhat hath been obſerued therein. · * See the laſt Table a⟨illegible⟩ the end of the booke.]

For example, vve tranſlate often thus, Amen amen, I ſay vnto you. Vvhich as yet ſeemeth ſtrange. but after a while it wil be as familiar, as Amen, in the end of al praiers and Pſalmes. and euen as when we end with, Amen, it ſoundeth far better then, So be it: ſo in the beginning, Amen, Amen, muſt needes by vſe and cuſtom ſound far better, then, Verily verily. Vvhich in deede doth not expreſſe the aſſeueration and aſſurance ſignified in this Hebrue word, beſides that it is the ſolemne and vſual word of our Sauiour to expreſſe a vehement aſſeueration, and therfore is not changed, neither in the Syriake nor Greeke, nor vulgar Latin▪ Teſtament, but is preſerued and vſed of the Euangeliſtes and Apoſtles them ſelues, euen as Chriſt ſpake it, propter ſanctiorem authoritatem▪ as S. Auguſtine ſaith of this and of Allelu-ia for the more holy and ſacred authoritie thereof, li. 2. Doct. Chriſt. c. 11. And therfore do we keepe the word Allelu-ia, Apoc. 19, as it is both in Greeke and Latin yea and in al the Engliſh tranſlations, though in their bookes of common praier they tranſlate it, Praiſe ye the Lord. Againe, if Hoſanna, Raca, Belial, and ſuch like be yet vntranſlated in the Engliſh Bibles, why may not we ſay, Corbana, and Paraſceue: ſpecially when they Engliſhing this later thus, the preparation of the Sabboth, put three wordes more into the text, then the Greek word doth ſignifie, 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 trāſlate, Sabboth, the reſling. for, Paraſceue is as ſolemne a word for the Sabboth eue, as Sabboth is for the Iewes ſeuenth day. and now among Chriſtians much more ſolemner, taken for Good-friday onely. Theſe wordes then we thought it far better to keepe in the text, and to tel their ſignification in the margent or in a table for that purpoſe, then to diſgrace bothe the text & them with tranſlating them. Such are alſo theſe wordes, The Paſche. The feaſt of Azymes. The bread of Propoſition. Vvhich they tranſlate The Paſſeouer, The feaſt of ſvvete bread, The ſhevv bread. But if Pentecoſt Act. 2 be yet vntrāſlated in their bibles, and ſeemeth not ſtrange: why ſhould not Paſche and Azymes ſo remaine alſo, being ſolemne feaſtes, as Pentecoſt was? or why ſhould they Engliſh one rather then the other? ſpecially whereas Paſſeouer at the firſt was as ſtrange, as Paſche may ſeeme now, and perhaps as many now vnderſtand Paſche, as Paſſemer. and as for Azymes, when they Engliſh it, the feaſt of ſvveete bread, it is a falſe interpretatiō of the word, & nothing expreſſeth that which belongeth to the feaſt, concerning vnleauened bread. And as for their terme of ſhevv bread, it is very ſtrange and ridiculous, Againe, if Proſelyte be a receiued 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 expreſſe the ſignification of the word thus, a yong ſcholer. Vvhereas it is a peculiar word to ſignifie them that were lately baptized, as Catechumenus, ſignifieth the newely inſtructed in faith not yet baptized, who is alſo yong ſcholer rather then the other▪ and many that haue been old ſcholers, may be Neophytes by differring baptiſme. And if Phylacteries be allowed for Engliſh Mat. 23, we hope that Didragmes alſo, Prepuce, Paraclete, and ſuch like, wil eaſily grow to be currant and familiar. And in good ſooth there is in al theſe ſuch neceſſitie, that they can not conueniently be tranſlated. as when S. Paul ſaith, conciſio, non circumciſi⟨illegible⟩: how can we but folow his very wordes and alluſion? And how is it poſſible to expreſſe Euangelizo, but as vve do, Euangelize? for Euangelium being the Goſpel▪ what is, Euangelizo or to Euangelize, but to ſhew the glad tydings of the Goſpel, of the time of grace, of al Chriſts benefites? Al which ſignification is loſt, by tranſlating as the Engliſh bibles do, I bring you good tydings. Luc. 2, 10. Therfore we ſay Depoſitum, 2 Tim. 6. and, He exinanited him ſelf, Philip. 2. and, You haue refloriſhed, Philip. 4. and, to exhauſt, Hebr. 9, 28, becauſe vve can not poſsibly attaine to expreſſe theſe vvordes fully in Engliſh, and vve thinke much better, that the reader ſtaying at the difficultie of them, ſhould take an occaſion to looke in the table folovving, or othervviſe to aſke the ful meaning of them, then by putting ſome vſual Engliſh vvordes that expreſſe them not, ſo to deceiue the reader. Sometime alſo vve doe it for an other cauſe. as vvhen vve ſay, The aduent of our Lord, and, Impoſing of handes, becauſe one is a ſolemne time, the other a ſolemne action in the Catholike Church: to ſignifie 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 aultar, hoſt, and the like (vvhich vve exactly keepe as Catholike termes) procede euen from the very vvordes of Scripture. [Margin: Certaine vvordes not Engliſh nor as yet familiar in the Engliſh tongue. · * See annot. · Amen. · Io. c. 8. v. 34. & Apoc. c. 19. v. 4. · Alleluia. · No, Teſt. an. 1580. Bib. an. 1577. · Paraſceue. · * Mar. 14. v. 42. · Paſche. · Bib. 1577. · Mat. 26. 17. · Azymes. · Neophyte. · Phil. 3. · Vvhy vve ſay, our Lord, not, the Lord (but in certaine caſes) ſee the Annotations 1 Tim. 6. pag. 585. · Catholike termes proceding from the very text of Scripture.]

Moreouer, we preſume not in hard places to mollifie the ſpeaches or phraſes, but religiouſly keepe them vvord for vvord, and point for point, for feare of miſsing, or reſtraining the ſenſe of the holy Ghoſt to our phantaſie. as Eph. 6. Againſt the ſpirituals of vvickednes in the celeſtials. and, Vvhat to me and thee vvoman? whereof ſee the Annotation vpon this place. and 1 Pet. 2. As infants euen novv borne, reaſonable, milke vvithout guile deſire ye. Vve do ſo place, reaſonable, of purpoſe, that it may be indiffēt both to infants going before, as in our Latin text: or to milke that folovveth after, as in other Latin copies and in the Greeke. Io. 3 vve tranſlate, The ſpirit breatheth vvhere he vvil &c. leauing it indifferent to ſignifie either the holy Ghoſt, or vvinde: vvhich the Proteſtants tranſlating, vvinde, take avvay the other ſenſe more common and vſual in the auncient fathers. Vve tranſlate Luc. 8, 23. They vvere filled, not adding of our ovvne, vvith vvater, to mollifie the ſentence, as the Proteſtants doe. and c. 22. This is the chalice, the nevv Teſtament &c. not, This chalice is the nevv Teſtament, likevviſe, Mar. 13. Thoſe daies ſhal be ſuch tribulation &c. not as the Aduerſaries, In thoſe daies, both our text and theirs being othervviſe Iac. 4, 6. And giueth greater grace, leauing it indifferent to the Scripture, or to the holy Ghoſt, both going before. Vvhereas the Aduerſaries to to boldly & preſumptuouſly adde, ſaying, The Scripture giueth, taking avvay the other ſenſe, which is far more probable. likevviſe Hebr. 12, 21 vve tranſlate, So terrible vvas it vvhich vvas ſeen, Moyſes ſaid &c. neither doth Greeke or Latin permit vs to adde, that, Moyſes ſaid, as the Proteſtants preſume to doe. So vve ſay, Men brethren, Avvidovv vvoman, A vvoman a ſiſter, Iames of Alphaus, and the like. Sometime alſo we folow of purpoſe the Scriptures phraſe. as, The hel of fire, according to Greeke and Latin. vvhich we might ſay perhaps, the firy hel, by the Hebrue phraſe in ſuch ſpeaches, but not, hel fire, as commonly it is tranſlated. Likevviſe Luc. 4, 36. Vvhat vvord is this, that in povver and authoritie he cōmaundeth the vncleane ſpirits? as alſo, Luc 2. Let vs paſſe ouer, and ſee the vvord that is done, Vvhere we might ſay, thing, by the Hebrue phraſe, but there is a certaine maieſtie and more ſignification in theſe ſpeaches, and therfore both Greeke & Latin keepe them, although it is no more the Greeke or Latin phraſe, then it is Engliſh. And vvhy ſhould vve be ſquamiſh at nevv vvordes or phraſes in the Scripture, vvhich are neceſſarie: vvhen vve do eaſily admit and folovv nevv vvordes coyned in court and in courtly or other ſecular vvritings? [Margin: Certaine hard ſpeaches and phraſes. · Io. 2. · The Proteſtāts preſumptuous boldnes and Iibettie in tranſlating. · Mat. 5. · Gehenn⟨illegible⟩ ignis.]

Vve adde the Greeke in the margent for diuers cauſe⟨illegible⟩. Sometime vvhen the ſenſe is hard, that the learned reader may conſider of it and ſee if he can helpe him ſelf better then by our tranſlation. as Luc 11. Nolite extolli. ⟨non-Latin script⟩. and againe, Quod ſupereſt date eleemoſynam. ⟨non-Latin script⟩. Sometime to take away the ambiguitie of the Latin or Engliſh, as Luc. 11. Et domus ſupradomum cadet. Vvhich we muſt needes Engliſh, and houſe vpon houſe, ſhal fall. by the Greeke, the ſenſe is not, one houſe ſhal fal vpon an other. but, if one houſe riſe vpon it ſelf, that is, againſt it ſelf, it ſhal periſh according as he ſpeaketh of a kingdom deuided againſt it ſelf, in the wordes before. And Act. 14. Sacerdos Iouis qui erat. in the Greeke, qui, is referred to Iupiter. Sometime to ſatisfie the reader, that might otherwiſe conceiue the tranſlation to be falſe as Philip. 4. v. 6. But in euery thing by praier, &c. ⟨non-Latin script⟩, not, in al praier, as in the Latin it may ſeeme. Sometime when the Latin neither doth, nor can, reache to the ſignification of the Greeke word, we added the Greeke alſo as more ſignificant. Illi foli ſeruies, him only ſhalt thou ſerue, ⟨non-Latin script⟩. And Act. 6. Nicolas a ſtranger of Antioche, ⟨non-Latin script⟩, and, Ro. 9. The ſeruice, ⟨non-Latin script⟩. and Eph. 1. to perfite, inſtaurare omnia in Chriſto, ⟨non-Latin script⟩. And, Vvherein he hath gratified vs, ⟨non-Latin script⟩. & Eph. 6. Put on the armour, ⟨non-Latin script⟩. and a number the like. Sometime, when the Greeke hath two ſenſes, and the Latin but one, we adde the Greeke. 2. Cor. 1. By the exhortaion vvherevvith vve alſo are exhorted. the Greeke ſignifieth alſo conſolation &c. and 2 Cor. 10. But hauing hope of your faith increaſing, to be &c. vvhere the Greeke may alſo ſignifie, as or vvhen your faith increaſeth. Sometime for aduantage of the Catholike cauſe, when the Greeke maketh for vs more then the Latin. as, Seniores, ⟨non-Latin script⟩. Vt digni habeamini. ⟨non-Latin script⟩. Qui effundetur, ⟨non-Latin script⟩, Praecepta, ⟨non-Latin script⟩. & Io. 21. ⟨non-Latin script⟩, Paſce & rege. And ſometime to ſhew the falſe tranſlation of the Heretike, as when Beza ſaith, Hoc poculum in meo ſanguine qui. ⟨non-Latin script⟩. Luc. 22. &, Quē oportet coelo cōtineri. ⟨non-Latin script⟩, Act. 3. Thus we vſe the Greeke diuers waies, & eſteeme of it as it is worthie, & taken al cōmodities thereof for the better vnderſtāding of the Latin, which being a tranſlation, can not alwaies attaine to the ful ſenſe of the principal tonge, as vve ſee in al tranſlations. [Margin: The Greeke added often in the margent for many cauſes. · Mat. 4. · Act. 15. 2 Theſ. 2. · 1. Cor. 11.]

Item vve adde the Latin vvord ſometime in the margent, vvhen either vve can not fully expreſſe it, (as Act. 8. They tooke order for Steuens funeral, Curauerunt Stephanum. and, Al take not this vvord, Non omnes capiunt.) or vvhen the reader might thinke, it can not be as vve tranſlate. as, Luc. 8. A ſtorme of winde deſcended into the lake, and they vvere filled, & complebantur. and Io. 5. vvhen Ieſus knevv that he had novv a long time, quiaiam multum tempus haberet. meaning, in his infirmitie. [Margin: The Latin text ſometime noted in the margent.]

This preciſe folovving of our Latin text, in neither adding nor diminiſhing, is the cauſe why we ſay not in the title of bookes, in the firſt page, S. Matthevv, S. Paul⟨illegible⟩ becauſe it is ſo neither in Greeke nor Latin. though in the toppes of the leaues folovving, where vve may be bolder, we adde, S. Matthew &c. to ſatisfie the reader. Much vnlike to the Proteſtants our Aduerſaries, vvhich make no ſcruple to leaue out the name of Paul in the title of the Epiſtle to the Hebrues, though it be in euery Greeke booke vvhich they tranſlate. And their moſt authoriſed Engliſh Bibles leaue our (Catholike) in the title of S. Iames Epiſtle and the reſt, vvhich vvere famouſly knovven in the primitiue Church by the name of Catholicae Epiſtolae. Euſeb. hiſt. Eccl. li. 2 c. 22. [Margin: In the beginning of bookes, Matthew, Paul &c. not S. Matthew. S. Paul &c. · Bib. an. 1579. 1580. an. 1577 1562.]

Item vve giue the Reader in places of ſome importance, an other reading in the margent, ſpecially vvhen the Greeke is agreable to the ſame. as Io. 4. tranſiet de morte ad vitam. Other Latin copies haue, tranſiit, and ſo it is in the Greeke. [Margin: An other reading in the margent.]

Vve binde not our ſelues to the pointes of any one copie, print, or edition of the vulgar Latin, in places of no controuerſie, but folovv the pointing moſt agreable to the Greeke and to the fathers commentaries. As Col. 1, 10. Ambulantes dignè Deo, per omnia placentes. Vvalking vvorthy of God, in al things pleaſing. ⟨non-Latin script⟩. Eph. 1, 17. Vve point thus, Deus Domini noſtri Ieſu Chriſti, pater gloriae. as in the Greeke, and S. Chryſoſtom, & S. Hierom both in text and commentaries. Vvhich the Catholike reader ſpecially muſt marke, leſt he finde fault, vvhen he ſeeth our tranſlation diſagree in ſuch places from the pointing of his Latin Teſtament. [Margin: The pointing ſometime al⟨illegible⟩e⟨illegible⟩ed.]

Vve tranſlate ſometime the word that is in the Latin margent, and not that in the text, when by the Greeke or the fathers we ſee it is a manifeſt fault of the writers heretofore, that miſtooke one word for an other. As, In fine, not, in ſide, 1. Pet. 3. v. 8. praeſentiam, not, praeſcientiam, 2 Pet. 1. v. 16. Heb. 13. latuerunt, not, placue⟨illegible⟩unt. [Margin: The margent reading ſometime preferred before the text.]

Thus we haue endeuoured by al meanes to ſatisfie the indifferent reader, and to helpe his vnderſtanding euery way, both in the text, and by Annotations: and withal to deale moſt ſincerely before God and man, in tranſlating and expounding the moſt ſacred text of the holy Teſtament. Fare wel good Reader, and if we profit the any whit by our poore paines let vs for Gods ſake be partakers of thy deuout praiers, & together with humble and contrite hart call vpō our Sauiour Chriſt to ceaſe theſe troubles & ſtormes of his dereſt ſpouſe: in the meane time comforting our ſelues with this ſaying of S. Auguſtine: That Heretikes, vvhen they receiue povver corporally to afflict the Church doe exerciſe her patience: but vvhen they oppugne her onely by their euil doctrine or opinions. then they exerciſe her vviſedom. De ciuit. Dei li. 18. ca. 51.

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

On this page 38 places are marked ⟨illegible⟩ and 44 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

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