Da mihi intellectum, & scrutabor legem tuam, & custodiam
illam in toto corde meo.

That is,

Give me vnderstanding, and I vvil searche thy lavv, and
vvil keepe it vvith my vvhole hart. S. Aug. tract. 2. in Epist. Ioan.

Omnia qua leguntur in Scripturis sanctis, ad instructionem & salutem nostram intente oportet
audire: maxime tamen memoria commendanda sunt, qua aduersus Hereticos valent plurimum:
quorum insidia, infirmiores quosque & negligentiores circumuenire non cessant.

That is,

Al things that are readde in holy Scriptures, vve must heare vvith great attention, to our
instruction and saluation: but those things specially must be commended to memorie,
vvhich make most against Heretikes: vvhose deceites cease not to circumuent
and beguile al the vveaker sort and the more negligent persons. PRINTED AT RHEMES,
by Iohn Fogny.
1582.
CVM PRIVILEGIO.

THE CENSVRE AND APPROBATION.

Cvm huius versionis ac æditionis authores, nobis de fide & eruditione sint probè cogniti, aliique S. Theologiæ & linguae Anglicanæ peritissimi viri contestati sint, nihil in hoc opere reperiri, quod non sit Catholic&ecedil; Ecclesi&ecedil; doctrinæ, & pietati consentaneum, vel quod vllo modo potestati ac paci ciuili repugnet, sed omnia potius veram fidem, Reip. bonum, vitæque ac morum probitatem promouere: ex ipsorum fide censemus ista vtiliter excudi & publicari posse. PETRUS REMIGIVS Archidiaconus maior Metropolitana insignis Ecclesiæ Rhemensis, Iuris Canonici Doctor, Archiepiscopatus Rhemensis generalis Vicarius. HVBERTVS MORVS, Rhemensis Ecclesiæ Decanus, & Ecclesiastes, & in sacrati&esset;ima Theologia facultate Doctor. IOANNES LE BESGVE, Canonicus Rhemensis, Doctor Theologus, & Cancellarius Academia Rhemensis. GVLIELMVS BALBVS, Theologiæ professor, Collegij Rhemensis Archimagister. S. August. lib. 1. c. 3. de serm. Do. in monte.

Paupertate spiritus peruenitur ad Scripturar&ubar; cognitionem: vbi oportet hominem se mitem præbere, ne peruicacibus concertationibus indocilis reddatur.

Vve come to the vnderstanding of scriptures through pouertie of spirit: vvhere a man must shevv him self meeke-minded, lest by stubburne contentions, he become incapable and vnapt to be taught.

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.

^noteVvhich 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, or 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, stare, 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.

^noteIn this matter, to marke onely the vvisedom & moderati&obar; of holy Church and the gouernours thereof on the one side, and the indiscrete 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, ^note to vvhom Christ hath giuen charge of our soules, the 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.

^noteThe Armenians say they haue the Psalter and some other peeces translated by S. Chrysostom into their language, vvhen hevvas banished among them: and George the Patriarch, in vvriting his life, signifieth no lesse. ^note The Slauonians 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 it not. ^note Vulpilas surely gaue the Scriptures to the Gothes in their ovvne tonge, and that before he vvas an Arrian. ^note It is almost three hundred yeres, since Iames Archbishop of Genua, is said to haue translated the Bible into Italian. ^noteMore 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 h&abar;des, 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 extant 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. ^{note note} 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 alterati&obar;, 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.

^noteNow 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.

^noteVvhich 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 needs 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 indifferetly 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. ^note 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.

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 then 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 cuery 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, plaied, 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. ^note 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.

^noteThey were then in Libraries, Monasteries, Colleges, Churches, in Bishops, Priests, and some other deuout principal Lay 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. ^note 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, reno&ubar;cing 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 feare of God: the Prince, how to rule: the subiect, how to obey: the Priest, how to teach: the people, how to learne.

^noteThen 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. ^note 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.

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. ^note 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 c&obar;plices: 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 meere 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. ^note 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. ^note Vvho ^note 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 ^note 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 ^note by our lordes also, vvho 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.

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. ^{note note}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.

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 ^note vs doctors, prophetes, expo&ubar;ders, 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. ^note 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.

^noteThe 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 ^note 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. ^note 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: ^note and not to embarre them from the true knovvledge, of Christ. She vvould haue all vvise, but vsque ad sobrietatem, vnto sobrietie, ^note 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. ^note 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: ^note (See S. Chrysost. bo. 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 Scripturar&ubar; fures, theeues of the Scriptures. ^{note note} She would haue the vnvvorthy repelled, the curious repressed, the simple measured, the learned humbled, 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 ^note 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.

^noteVvherein, the varietie of circ&ubar;stances 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 ^note 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. ^note

^noteTo 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 audi&ebar;ce & his peoples default: nor making it therfore (as some peruersely gather of his wordes) a thing absolutely needful for euery poore artificer to reade or 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 ^note of onely faith, fiduce, nevv phrases and figures, euer learning, ^note 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. ^{note note}

^noteThey 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 ^note clasped vvith seu&ebar; seales. they aske for no expositor ^note vvith the holy Eunuch. they feele no such depth of Gods science in the scriptures, as S. Augustine did, vvhen he cried out, Mira profundit as eloquiorum tuorum, mira profundit as (Deus meus) mira profundit as: horror est intendere in eam, horror honoris, & tremor amoris. ^note 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. ^note 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 feruet 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. ^note they vvill not stay them selues in only reading the sacred Scriptures thirtene yeres together, vvith S. Basil & S. Gregorie 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. ^note

^noteIf our nevv Ministers had had this cogitation 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 co&ubar;tenance 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.

Looke vvhether your men be more vertuous, your vvomen more chast, your childr&ebar; 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 al 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. ^note 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.

^noteThis 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 priuate fantasie, and not the sense of the holy Church and Doctors, must needes abuse them to their damnation: and that the curious simple and ^note 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 adulterated is as perilous as the style corrupted. De Præscript. 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. ^noteFinally all Sect-maisters and rauening vvolues, yea ^note 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.

^noteBut the case novv is more lamentable: for the Protestants and such as S. Paul calleth ambulantes in astutia, vvalking in deceitfulnes, ^note 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, ^note to charge the very Euangelist vvith follovving vntrue translation, to adde whole sentences proper to their sect, into their psalmes in meter, ^note 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. ^note

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. ^{note note} 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, confessions of faith, conteining both blasphemous errors ^{note note} 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. ^note

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. ^note 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. ^noteThis 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 prophane or delicate eares they may seeme more hard or barbarous, ^note as the whole style of Scripture doth lightly to such at the beg&ibar;ning: acknowledging with S. Hierom, that in other writings it is ynough to giue in tr&abar;nslation, 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. ^noteVvhereof our holy forefathers and auncient Doctors had such a religious care, that they vvould not change the very barbarismes or incongruities of speach vvhich by long vse had preuailed in the old readings or recitings of scriptures. as, Neque nubent neque nubentur, ^note 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, ^note 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 fug a seculi. ^note and S. Hierom him self, vvho othervvise corrected the Latin translation that vvas vsed before his time, yet keepeth religiously (as him self professeth Præfat. in 4 Euang. ad Damasum) these and the like speaches, Nonne vos magis pluris estis illis? ^note and, filius hominis non venit ministrari, sed ministrare: and, Neque nubent, neque nubentur: ^note 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.

^noteNow, 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 Testam&ebar;t, euen as the Apostle saith 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 erroneous persuasion preoccupate the mind, vvhatsoeuer the Scripture hath to the contrarie, men take it for a figuratiue speach: ^note 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 Co&ubar;cels: which meanes vvhosoeuer trusteth not, for the sense of holy Scriptures, but had rather folow his priuate iudgem&ebar;t 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. ^{note note}

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 knowen to some fevv of greater vnderstanding: neither are they at any time auouced more commodiously and acceptably then at such times, vvhen the care to ansvver heretikes doth force men there vnto. ^noteFor 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, c&obar;cerning Christes Godhead, haue been auouched against Photinus: hovv many, of his Manhod, against Manichæus: hovv many, of the Trinitie, against Sabellius: hovv many, of the vnitie in Trinitie, against the Arrians, Eunomians, 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 at al, or not so vvel knovven, as the contradictions of proud heretikes haue made them. ^note

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 c&obar;mend: so that, for asmuch 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 evidently shevveth and pointeth vnto. Aug. li. 1. Cont. Crescon. c. 13.

^noteNovv 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. ^noteIt is so auncient, that it vvas vsed in the Church of God aboue 1300 yeres agoe, as appeareth by the fathers of those times. 2. ^noteIt 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. 3. Consequently it is the same vvhich S. Augustine so commendeth and allovveth in an Epistle to S. Hierom. ^{note note} 4. ^noteIt 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. 5. ^noteThe 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. ^note 6. ^noteIt 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. 7. ^noteIt is so exact and precise according to the Greeke, both the phrase and the word, that delicate Heretikes therfore reprehend it of rudenes. And that it follovveth the Greeke far more exactly then the Protestants translations, beside infinite other places, we appeale these. Tit. 3, 14. Curent bonis operibus præesse. &grp;&grr;&gro;&gria;&grs;&grt;&gra;&grs;&grq;&gra;&gri;. Engl. bib. 1577, to mainteine good vvorkes. and Hebr. 10, 20. Viam nobis initiauit, &gresa;&grn;&gre;&grk;&gra;&gri;&grn;&gre;&grs;&gre;&grn;. 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. 8. ^noteThe Aduersaries them selues, namely Beza, preferre it before al the rest. In præfat. no. Test an. 1556. And againe he saith, that the old Interpreter translated very religiously. Annot. in. 1. Luc. v. 1. 9. ^noteIn 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 ^note 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 ^note 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 tr&abar;slate 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. 10. ^noteIt is not onely better then al other Latin tr&abar;slations, but then the Greeke text it self, in those places where they disagree.

^noteThe 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. 15, 47) to be an old corruption of Marcion the Heretike, and the truth to be as in our vulgar latin, Secundus homo de cœlo cœlestis, The second man from heauen heauenly. ^note So reade other ^note 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 ^note or the true text of the Apostle: but that which is in the vulgar Latin, Qui cum vxore est, solicitus est quæ 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. ^note Euery spirit that dissolueth Iesvs, is not of God: and Beza confesseth that Socrates in his Ecclesiastical historie readeth so in the Greeke, &grp;&gra;&grn; &grp;&grn;&gre;&gruc;&grm;&gra; &grora; &grl;&grua;&gre;&gri; &grt;&grog;&grn; &gris;&grh;&grs;&gro;&gruc;&grn; &grx;&grr;&gri;&grs;&grt;&grog;&grn; &c. ^note

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. ^note Hebr. chap. 9, vers. 1. saying, The first couenant, for that vvhich is in tho Greeke. The first tabernacle. ^note 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, Tempori seruientes, seruing the time, ^note 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 c&obar;modious and easie, according as it is in the vulgar Latin. Againe, Ia. 5, 12. they leaue the Greeke, and folovv the vulgar Latin, saying, lest you fall into condemnation. I doubt ^note 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.

^noteAgaine, 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. ^noteFor example, that before m&ebar;tioned in the end of the Pater noster, hath a marke of superfluitie in the Greeke text thus`’. 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.

^noteVvherevpon 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 not withstanding 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 tr&abar;slation, in these notorious vvordes. ^note Hovv vnvvorthely 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 he blameth, is grounded vpon the authoritie of other Greeke copies, & those most auncient. 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 is seemeth he folovved some better and truer copie. Thus far Beza. In vvhich vvordes he unwittingly, 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, vvherevnto the latin translations that faile in any place, must needes yeld. Li. 2. de doct. Christ. c. 15. ^note

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.

^noteFirst, if it agree with the Greeke text (as commonly it doth, and in the greatest places c&obar;cerning 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. 2. v. 21. where the vulgar Latin foloweth exactly the Greeke text, saying, Occiditis: and, Quod vos similis formæ, &c. But Beza in both places correcteth the Greeke text also as false. 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. Satagite vt per bona opera certam vestram vocationem faciatis. &grd;&gri;&grag; &grt;&grwc;&grn; &gra;&grg;&gra;&grq;&grw;&grn; &gres;&grr;&grg;&grw;&grn;. and Marc. 8. v. 7. Et ipsos benedixit &gres;&gru;&grl;&gro;&grg;&grha;&grs;&gra;&grst; &gras;&gru;&grt;&grag;. If these marginal Greeke copies be thought lesse authentical then the Greeke text, the Aduersaries them selues tel vs the c&obar;trarie, 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 saile 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 siluam incendit! Behold hovv much fire vvhat a great vvood it kindleth! ^note 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. Iudæ vers. 5. Scientes semel omnia, quoniam Iesvs &c. and vers 19. Segregant semetipsos. likewise 2 Ephes 2. Quòd elegerit vos primitias: &gras;&grp;&gra;&grr;&grx;&grag;&grst; in some Greeke copies. Gagn. & 2 Cor. 9. Vestra amulatio, &gror; &grur;&grm;&grwc;&grn; &grc;&grhc;&grl;&gro;&grst;. so hath one Greeke copie. Beza. 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. Prophanas vocum nouitates. ^note So readeth S. Chrysostom and expoundeth it against Heretical & erroneous nouelties. Yet now we know no Greeke copie that readeth so.

^noteLikewise 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. Omnis 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 Creeke. And in what Greeke copie extant at this day is there this text Io. 5, 2. Est aut&ebar; 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. ^note & Ro. 5. v. 17. Donationis & iustitiæ. so readeth Theodorete in Greeke, & Lu. 2. v. 14. Origen & S. Chrysostom reade, Hominibus bonæ voluntatis, and Beza liketh it better then the Greeke text that novv is. 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 &grp;&gru;&grk;&grn;&grhci;, often: and Beza and others commend his coniecture, yea and the English Bibles are so translated. vvhereas novv it is &grp;&gru;&grg;&grm;&grhci; 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. ^noteIf al such coniectures, and al the Greeke fathers help vs not, yet the Latin fathers vvith great consent vvil easily iustifie the old vulgar tr&abar;slation, vvhich for the most part they folovv and expound. as, Io. 7, 39. Nondum erat spiritus datus. ^note so readeth S. Augustine li. 4 de Trinit. c. 20. and li. 83 Quæst. 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. 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, Sisiceum volo manere, li, 1. adu. Iouin. ^note 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, ^note 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 be 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.

^noteThus 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. ^note Such faultes are these, In fide, for, in fine: Præscientiam, for, præsentiam: 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.

^noteAnd 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 &grp;&grr;&grwc;&grt;&gro;&grst;, first, ^note 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 &grn;&gric;&grk;&gro;&grst;, victorie, as it is in al Greeke copies, but &grn;&gre;&gric;&grk;&gro;&grst;, 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. &grora; &gres;&gri;&grs;&grt;&gri; &grp;&gro;&grd;&grr;&graa;&grn;&grt;&grh;&grst;, Vvhich is a farthing: and Act. 8. v. 26. &grara;&gru;&grt;&gra; &gresa;&grs;&grt;&gri;&grv; &gresa;&grr;&grh;&grm;&gro;&grst;, 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.

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 Ægypt vvith 75 soules. And Luc. 3. v. 36. he thinketh these vvordes &grt;&gro;&gruc; &grk;&gra;&gri;&grn;&grag;&grn;, Vvhich vvas of Cainan, to be so false, that he leaueth them cleane out in ^note 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 false in the Greeke of the nevv Testament. ^note 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 Testam&ebar;t, 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 &ibar;n the old. but this argument shal be forced against them elsvvhere.

^noteBy 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 gra&ubar;t 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.

^noteIf 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. ^note as when they translate, &grd;&gri;&gre;&grk;&grt;&gri;&graa;&grm;&gra;&grt;&gra;, ordinances, and not, iustifications, and that of purpose as Beza confesseth Luc. 1, 6. &grp;&gra;&grr;&gra;&grd;&groa;&grs;&gre;&gri;&grst;, ordinances or instructions, and not traditions, in the better part. 2 Thess. 2, 15. &grp;&grr;&gre;&grs;&grb;&gru;&grt;&grea;&grg;&gro;&gru;&grst;, Elders, and not Priests: &gres;&gri;&grd;&grw;&grl;&gra;, images rather then idols. and especially when S. Luke in the Greeke so maketh for vs (the vulgar Latin being indifferent for them ad vs) that Beza saith it is a corruption crept out of the margent into the text. ^{note note} 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. ^note 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, ^note 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. ^note Apoc. 22, 14. in the Latin, Blessed are they that vvash their garm&ebar;ts 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, &grp;&grea;&grp;&gre;&gri;&grs;&grm;&gra;&gri;, I am probably persuaded that neither death nor life &c. ^{note note} In the Euangelists about the Sacrifice and B. Sacrament, in the Latin thus: This is my bloud that shal be 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.

^noteBut is the vulgar translation for al this Papistical, & therfore do we folow it? (for so some of them call it, and say it is ^note 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 is it Papistical? forsooth in these phrases and speaches, Pœnitentiam agite. Sacramentum hoc magnum est. ^note 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, pœnitentiam agite, in an other place, pœnitemini: and doth he not translate other mysteries, by the vvord, Sacramentum, ^note 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 merebitur 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 sæculum illud & resurrectionem ex mortuis &c. Luc. 20. 35. and, Tribulationes quas sustinetis, vt mereamini regnum Dei, pro quo et patimini. 2. Thess. 1, 5. ^note Might he not (we say) if he had partially affectated the word merite, haue vsed it in al these places, according to his and ^note 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 habebuntur. And how can it be iudged Papistical or partial, when he saith, Talibus hostiis promeretur Deus, Heb. 13? ^note 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, pœnitentia, &c? ^note or is there any difference, but that S. Cyprian 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 tuae 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? ^note

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 terra, erit solutum & in cœlis. ^note and, Quorum remiseritis peccata, remittuntur eis. ^note and, Tunc reddet vnicuique secundum opera sua. ^note and, Nunquid poterit fides saluare eum? ^note Ex operibus iustificatur homo & non ex fide tantum, ^note and, Nubere volunt, damnationem habentes, quia primam fidem irritam fecerunt. ^note and, Mandata eius grauia non sunt. and, Aspexit in remunerationem. ^note 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 accusati&obar; 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.

^noteIn this ovr translation, because we wish it to be most sincere, as bec&obar;meth 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 eares 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 casily the voluntarie Translatour may misse the 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 ^note otherwise be taught to vnderstand it, then if it, then if were the common knowen English.

^noteFor 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. ^note 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 ^note to expresse a vehement asseueration, and therfore is not changed, neither in the Syriake not 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. ^note 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. ^noteAgaine, if Hosanna, Rara, Belial, and such like be yet vntranslated &ibar;n the English Bibles, why may not we say, Corbana, ^note and Parasceue: specially when they Englishing this later thus, the preparation of the Sabboth, put three wordes more into the text, then the Greeke 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 tr&abar;slate, Sabboth, the resling. for, ^noteParasceue 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. ^note Such are also these wordes, The Pasche. The feast of Azymes. The bread of Proposition. ^note Vvhich they translate The Passeouer, The feast of svvete bread, The shevv bread. But if Pentecost Act. 2 be yet vntr&abar;slated 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 Passeouer. and as for Azymes, when they English it, the feast of svveete bread, it is a false interpretati&obar; 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. ^noteAgaine, 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 a 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 circumcisio: ^note how can we but folow his very wordes and allusion? ^noteAnd 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, 1 Tim. 6. and, He exinanited him self, Philip. 2. and, You haue restorished, 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. ^noteSometime 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, bost, and the like (vvhich vve exactly keepe as Catholike termes) procede euen from the very vvordes of Scripture.

^noteMoreouer, 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? ^note 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 indiffer&ebar;t 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. ^note 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. likevvise 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, A vvidovv vvoman, A vvoman a sister, Iames of Alphæus, and the like. Sometime also we folow of purpose the Scriptures phrase. as, The hel of fire, ^note according to Greeke and

Latin. vvhich we might say perhaps, the firy hel, by the Hebrue phrase in such speaches, but not, hel fire, ^note as commonly it is translated. Likevvise Luc. 4, 36. Vvhat vvord is this, that in povver and authoritie he c&obar;maundeth 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 the 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?

^noteVve adde the Greeke in the margent for diuers causes. 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. &grm;&grhg; &grm;&gre;&grt;&gre;&grk;&grr;&gri;&grc;&grea;&grs;&grq;&gre;. and againe, Quod superest date eleemosynam. &grt;&grag; &gre;&grn;&groa;&grn;&grt;&gra;. Sometime to take away the ambiguitie of the Latin or English, as Luc. 11. Et domus supra domum 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. Sacerdoes 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. &gres;&grn; &grp;&gra;&grn;&grt;&grig; &grp;&grr;&gro;&grs;&gre;&gru;&grx;&graci;, 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 adde the Greeke also as more significant. Illi soli seruies, him only shalt thou serue, ^note &grl;&gra;&grt;&grr;&gre;&grua;&grs;&gre;&gri;&grst;. And Act. 6. Nicolas a stranger of Antioche, &grp;&grr;&gro;&grs;&grha;&grl;&gru;&grt;&gro;&grst;. and Ro. 9. The seruice, &grhr; &grl;&gra;&grt;&grr;&gre;&gria;&gra;. and Eph. 1. to perfite, instaurare omnia in Christo, &gras;&grn;&gra;&grk;&gre;&grf;&gra;&grl;&gra;&gri;&grwa;&grs;&gra;&grs;&grq;&gra;&gri;. And, Vvherein he hath gratified vs, &gres;&grx;&gra;&grr;&gria;&grt;&grw;&grs;&gre;&grn;. & Eph. 6. Put on the armour, &grp;&gra;&grn;&gro;&grp;&grl;&gria;&gra;&grn;. 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 exhortation 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, &grp;&grr;&gre;&grs;&grb;&gru;&grt;&grea;&grr;&gro;&gru;&grst;. Vt digni habeamini. &grira;&grn;&gra; &gras;&grc;&gri;&grw;&grq;&grhc;&grt;&gre;. Qui effundetur, &grt;&grog; &gres;&grk;&grx;&gri;&grw;&groa;&grm;&gre;&grn;&gro;&grn;, Præcepta, &grp;&gra;&grr;&gra;&grd;&gria;&grs;&gre;&gri;&grst;. & Io. 21. [illeg.]&gria;&gre;&grm;&gra;&gri;&grn;&gre;, Pasce & rege. ^note And sometime to shew the false translation of the Heretike. as when Beza saith, Hoc poculum in meo sanguine qui. &grt;&grog; &grp;&gro;&grt;&grha;&grr;&gri;&gro;&grn; &gres;&grn; &grt;&grwci; &gres;&grm;&grwci; &grara;&gri;&grm;&gra;&grt;&gri; &grt;&grog; &gres;&grk;&grx;&grr;[illeg.]&grn;&gro;&grn;. Luc. 22, &, Qu&ebar; oportet cœlo c&obar;tineri. &groc;&grn; &grd;&gre;&gric; &gros;&gru;&grr;&gra;&grn;&grog;&grn; &grd;&grea;&grx;&grs;&grq;&gra;&gri;, Act. 3. Thus we vse the Greeke diuers waies, & esteeme of it as it is worthie, & take al c&obar;modities thereof for the better vnderst&abar;ding 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..

^noteItem 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, quidiam multum tempus haberet. meaning, in his infirmitie.

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: 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. Matthevv & c. to satisfie the reader. ^note 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 cuery Greeke booke vvhich they translate. ^note And their most authorised English Bibles leaue out (Catholike) in the title of S. Iames Epistle and the rest, vvhich vvere famously knovven in the primitiue Church by the name of Catholicæ Epistolæ. Euseb. hist. Eccl. li. 2 c. 22.

^noteItem vve giue the Reader in places of some importance, an other reading in the margent, specially vvhem 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.

^noteVve 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 althings pleasing. &gras;&grc;&gria;&grw;&grst; &grt;&gro;&gruc;&grk;&gru;&grr;&gria;&gro;&gru; &gres;&gri;&grst; &grp;&grac;&grs;&gra;&grn; &gras;&grr;&grea;&grs;&grk;&gre;&gri;&gra;&grst;. Eph. 1, 17. Vve point thus, Deus Domini nostri Iesu Christi, pater gloriæ. 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.

^noteVve 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 fide, 1. Pet. 3. v. 8. præsentiam, not, præscientiam, 2 Pet. 1. v. 16. Heb. 13. latuerunt, not, placuerunt.

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 vp&obar; 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.

THE SIGNIFICATION OR MEANINGof the Nvmbers and Markes vsed in this Nevv Testament.

The numbers in the inner margent of the text, shevv the number of verses in euery Chapter.

The numbers in the Arguments before euery Chapter, point to the same numbers of verses in the text, treating of the same matter.

The numbers in the beginning of the Annotations, signifie, that the Annotation is vpon such a verse of the text.

The numbers in the inner margent, or els vvhere, ioyned to the citations of Scripture, if they be vvritten thus, Gen. 4, 16. the first is the chapter, the second is the verse. If thus, Gen. 4. 16. both are the Chapters. If thus, Gen. 4, 16. 17. 18. the first is the chapter, al the rest, the verses. If thus, Gen. 4, 16. 5, 7. it signifieth, chap. 4. vers. 16. and chap. 5. vers. 7.

† This crosse signifieth the beginning of euery verse.

” This marke in the text, signifieth that there is an Annotation vpon that vvord or vvordes vvhich folovv the said marke.

* This starre in the text, or in the Annotati&obar;s, signifieth the allegations cited ouer against the same in the margent, or some other thing answering therevnto.

‘ This marke shevveth an other reading in the margent. And if there be nothing in the margent, it signifieth that those vvordes are not in some copies.

:: ^{c b} These notes in the text, referre the reader to the self same in the margent.

Mt. for Matthevv.

Mr. for Marke.

&cross4; This marke signifieth the ending of Gospels and Epistles.

Their beginning is knovven by the margent, vvhere directly at the beginning of them, is set, The Gospel, or, The Epistle vpon such a day. And if it could not be so set directly (because of other marginal notes) then ^b is the marke of their beginning. And if some fevv by ouersight be not noted in the margent, it is supplied in the table of Epistles and Gospels, at the end of this booke.

THE BOOKES OF THE NEVV Testament, according to the counte of the Catholike Churche.

4 Gospels. The Gospel of S. Matthevv. The Gospel of S. Marke. The Gospel of S. Luke. The Gospel of S. Iohn. The Actes of the Apostles. S. Pavles epist. 14. The Epistle to the Romanes. The 1 Epistle to the Corinthians. The 2 Epistle to the Corinthians. The Epistle to the Galatians. The Epistle to the Ephesians. The Epistle to the Philippians. The Epistle to the Colossians. The 1 Epist. to the Thessalonians. The 2 Epistle to the Thessaloni&abar;s. The 1 Epistle to Timothee. The 2 Epistle to Timothee. The Epistle to Titus. The Epistle to Philemon. The Epistle to the Hebrevves. The 7 cathol. epistles. The Epistle of S. Iames. The 1 Epistle of S. Peter. The 2 Epistle of S. Peter. The 1 Epistle of S. Iohn. The 2 Epistle of S. Iohn. The 3 Epistle of S. Iohn. The Epistle of S. Iude. The Apocalypse of S. Iohn. 1 The infallible authoritie and excellencie of them aboue al other writings. S. Augustine li. 11. cont. Faustum. cap. 5.

The excellencie of the Canonical authoritie of the old and new Testament, is distincted from the bookes of later writers: which being confirmed in the Apostles times, by the successions of Bishops, and propagations of Churches, is placed as it were in a certaine throne on high, wherevnto euery faithful & godly vnderstanding must be subiect and obedient. There, if any thing moue or trouble thee as absurd, thou maicst not say, The author of this booke held not the truth: but, either the copie is faultie, or the Translatour erred, or thou vnderstandest not. But in the workes of them that wrote afterward, which are conteined in infinite bookes, but are in no case equal to that most sacred authoritie of Canonical Scriptvres: in which soeuer of them is found euen the same truth, yet the authoritie is far vnequal. 2 The discerning of Canonical from not Canonical, and of their infallible truth, and sense, commeth vnto vs, only by the credite vve giue vnto the Catholike Chvrche: through vvhose c&obar;mendation vve beleeue both the Gospel and Christ him self. Vvhereas the Sectaries measure the matter by their fantasies and opinion. S. Augustine cont. Epist. fundamenti cap. 5.

I for my part, vvould not beleeue the Gospel, vnles the authoritie of the Catholike Chvrch moued me. They therfore whom I obeied saying, Beleeue the Gospel; vvhy should I not beleeue them saying, Beleeue not ^note Manichæus? Choose vvhether thou vvilt. If thou wilt say, Beleeue the Catholikes: loe they vvarne me that I giue no credite vnto you: and therefore beleeuing them, I must needes not beleeue thee. If thou say, Beleeue not the Catholikes: it is not the right vvay, by the Gospel to driue me to the faith of Manichæus, because I beleeued

the Gospel itself by the preaching of Catholikes. Againe li. de vttlit. credend. cap. 14.

I see that concerning Christ him self, I haue beleeued none, but the confirmed and assured opinion of peoples and nations: and that these peoples haue on euery side possessed the mysteries of the Catholike Chvrch. Vvhy should I not therfore most diligently require, specially among them, what Christ commaunded, by vvhose authoritie I vvas moued to beleeue, that Christ did commaund some profitable thing? Vvilt thou (ô Heretike) tel me better vvhat he said? vvhom I vvould not thinke to haue been at al, or to be, if I must beleeue, because thou saiest it. Vvhat grosse madnes is this, to say, Beleeue the Catholikes, that Christ is to be beleeued: and learne of vs, vvhat he said. Againe cont. Faustum li. 11. cap. 1.

Thou seest then in this matter what force the authoritie of the Catholike Chvrch hath, vvhich euen from the most grounded and founded seates of the Apostles, is established vntil this day, by the line of Bishops succeding one an other, & by the consent of so many peoples. Vvhereas thou saiest, This is Scripture, or, this is such an Apostles, that is not: because this soundeth for me, and the other against me. Thou then art the rule of truth. vvhatsoeuer is against thee, is not true. 3 No heretikes haue right to the Scriptures, but are vsurpers: the Catholike Church being the true ovvner and faithful keeper of them. Heretikes abuse them, corrupt them, and vrterly seeke to abolish them, though they pretend the contrarie. Tertullianli. De præscriptionibus, bringeth in the Catholike chvrch speaking thus to all Heretikes.

Vvho are you, vvhen, and from vvhence came you? what doe you in my possession, that are none of mine? by vvhat right (Marcion) doest thou cut dovvne my wood? who gaue the licence (ô Valentine) to turne the course of my fountaines? by vvhat authoritie (Apelles) doest thou remoue my boundes? and ^note you the rest, vvhy do yovv sovv and seede for these companions at your pleasure? ^note It is my possession, I possesse it of old, I haue assured origins thereof, euen from those authors vvhose the thing vvas. I am the heire of the Apostles. As they prouided by their Testament, as they comitted it to my credite, as they adiured me, so doe I hold it. You surely they disherited alwaies and haue cast you of, as forainers, as enemies. Againe in the same booke.

Encountering vvith such by Scriptures, auaileth nothing, but to ouerturne a mans stomake or his braine. This heresie receiueth not certaine Scriptures: and if it do receiue some, yet by adding and taking avvay, it peruerteth the same to serue their purpose: and if it receiue any, it doth not receiue them vvholy: and if after a sort it receiue them vvholy, neuertheles by diuising diuers expositions, it turneth them cleane an other way &c. 4 Yet do they vaunt them selues of Scriptures excedingly, but they are neuer the more to be trusted for that. S. Hierom aduersus Luciferianos in fine.

Let them not flatter them selues, if they seeme in their ovvne conceite to affirme that vvhich they say, out of the chapters of Scripture: vvhereas the Diuel also spake some thinges out of the Scriptures, and the Scriptures consist not in the reading, but in the vnderstanding.

Vincentius Lirinensis li. cont. prophanas hæresum Nouationes.

Here perhaps some man may aske, vvhether heretikes also vse not the testimonies of diuine Scripture. Yes in deede do they, and that vehemently. For thou shalt see them slie through euery one of the sacred bookes of the Lavv, through Moyses, the bookes of the kings, the Psalmes, the Apostles, the Gospels, the Prophets. For, vvhether among their ovvne fellowes, or strangers: vvhether priuatly, or publikely: vvhether in talke, or in their bookes: vvhether in bankets, or in the streates: they (I say) alleage nothing of their ovvne, which they endeuour not to shadow vvith the wordes of Scripture also. Read the vvorkes of Paulus Samosatenus, of Priscillian, of Eunomian, of Iouinian, ^note of the other plagues, & pestilences: thou shalt finde an infinite heape of examples, no page in a manner omitted or voide, which is not painted and coloured with the sentences of the new or old testament. But they are so much the more to be taken heede of, & to be feared, the more secretly they lurke vnder the shadowes of Gods diuine law. For they knovv their stinkes vvould not easily please any man almost, if they were breathed out nakedly & simply them selues alone, & therfore they sprinkle them as it vvere vvith certaine pretious spices of the heauenly vvord: to the end that he vvhich would easely despise the errour of man, may not easely contemne the oracles of God. So that they doe like vnto them, vvhich vvhen they vvil prepare certaine bitter potions for children, do first anoint the brimmes of the cup vvith honie, that the vnwarie age, vvhen it shal first feele the svvetnes, may not feare the bitternes. 5 The cause vvhy, the Scriptures being perfit, yet vve use other Ecclesiastical vvritings and tradition. Vincentius Lirinensis in his golden booke before cited, aduersus prophanas hæresum Nouationes.

Here some man perhaps may aske, for asmuch as the Canon of the Scriptures is perfit, and in all pointes very sufficient in it self, vvhat neede is there, to ioyne therevnto the authoritie of the ^note Ecclesiastical vnderstanding? for this cause surely, for that all take not the holy Scripture in one and the same sense, because of the deepenes thereof. but the speaches thereof, some interpret one vvay, & some an other vvay, so that there may almost as many senses be picked out of it, as there be men. for, Nouatian doth expound it one vvay, and Sabellius, an other vvay, othervvise Donatus, othervvise Arîus, Eunomius, Macedonius, othervvise Photinus, Apollinaris, Priscillianus, othervvise Iouinian, Pelagius, Celestius, lastly othervvise Nestorius. ^noteAnd therfore very necessarie it is, because of so great vvindinges and turninges of diuers errours, that the line of Prophetîcal and Apostolical interpretation, be directed according to the rule of the Ecclesiastical and Catholike sense or vnderstanding. S. Basil li. de Spiritu sancto cap. 27.

Of such articles of religion as are kept and preached in the Churche, some vvere taught by the vvritten vvord, other some vve haue receiued by the tradition of the Apostles, deliuered vnto vs as it vvere from hand to hand in mysterie secretly: both vvhich be of one force to Christian religion: and this no man vvil deny that hath any litle skill of the Ecclesiastical rites or customes. for if vve goe about to reiect the customes not conteined in Scripture, as being of smal force, vve shal vnvvittingly and vnavvares mangle the Gospel it self in the principal partes thereof, yea rather, vve shal abridge the very preaching of the Gospel, and bring it to a bare name.

THE SVMME OF THE NEW TESTAMENT.

That which was the summe of the Old Testament, to wit, Christ and his Church, as S. Augustine saith catechizing the ignorant: the very same is the summe of the New Testament also. ^note For (as the same S. Augustine saith againe) In the Old Testament there is the occultation of the New: and in the New Testament there is the manifestation of the Old. ^note And in another place: In the Old doth the New lye hidden, and in the New doth the Old lye open. And thervpon our Sauiour said: I am not come to breake the Law or the Prophets, but to fulfill them. ^note For assuredly I say vnto you, til heauen and earth passe, one iote or one title shall not passe of the Law, till all be fulfilled. In vvhich vvordes he shevveth plainely, that the nevv Testament is nothing els but the fulfilling of the old.

Therfore to come to the partes: The Gospels doe tell of Christ him selfe (of vvhom the Old Testam&ebar;t did foretell) and that euen from his coming into the vvorld, vnto his going out therof againe. The Actes of the Apostles doe tell of his Church beginning at Hierusalem the headcitie of the Ievves, and of the propagation therof to the Gentiles and their headcitie Rome. And the Apocalypse doth prophecie of it, euen to the consummation therof, which shal be in the end of the world. The Epistles of the Apostles do treat partly of such questions as at that time were moued, partly of good life and good order. The Summe of the 4 Gospels.

The Gospels doe tell historically the life of our Lord Iesus, shevving plainely, ^note that he is Christ or the king of the Ievves, vvhom vntil then, al the time of the Old Testament, they had expected: and vvithal, that they of their ovvne mere malice and blindnes (the iniquitie beginning of the Seniors, but at the length the multitude also consenting) vvould not receaue him, but euer sought his death: vvhich for the Redemption of the vvorld, he at length permitted them to compasse, they deseruing thereby most iustely to be refused of him, and so his Kingdom or Church to be taken avvay from them, and giuen to the Gentils. For the gathering of vvhich Church after him, he chooseth Tvvelue, and appointeth one of them to be the cheefe of al, vvith instructions both to them and him accordingly.

^noteThe storie hereof is vvritten by foure: vvho in Ezechiel and in the Apocalypse are likened to foure liuing creatures, euery one according as his booke beginneth. S. Matthevv to a Man, because he beginneth vvith the pedegree of Christ as he is man. S. Marke to a Lion, because he beginneth vvith the preaching of S. Iohn Baptist, as it vvere the roaring of a lion in the vvildernes. S. Luke to a Calfe, because he beginneth vvith a priest of the Old Testament (to vvit, Zacharie the father of S. Iohn Baptist) vvhich Priesthood vvas to sacrifice calues to God. S. Iohn to an Egle, because he beginneth vvith the Diuinitie of Christ, flying so high as more is not po&esset;ible.

The first three do report at large vvhat Christ did in Galilee, after the imprisonment of S. Iohn Baptist. Vvherefore S. Iohn the Euangelist vvriting after them all, doth omit his doinges in Galilee (saue onely one, vvhich they had not vvritten of, the vvonderful bread vvhich he told the Capharnaites he could and vvould giue, Io. 6.) and reporteth first, vvhat he did vvhiles Iohn Baptist as yet vvas preaching and baptizing: then, after Iohns imprisoning, vvhat he did in Iurie euery yere about Easter. But of his Pa&esset;ion all foure do vvrite at large.

Vvhere it is to be noted, that from his baptizing (vvhich is thought to haue been vpon Tvvelfthday, vvhat time he was beginning to be about 30 yere old, Luk. 3.) vnto his pa&esset;ion, are numbred three monethes and three yeres, in vvhich there vvere also 4 Easters.