To the Learned Nobility of England Touching Bible Translation

To all the learned Nobility of England, HVGH BROVGHTON wisheth all increase of knowledge, that they may esteem the understanding of God's word, and care for sincerity in it, to be the head of wisdom and true Religion in CHRIST.

W HEREAS many (right Honorable) from the high to the low, of all sortes have been desirous greatly and a long time, to have the holy book of God, which for the Old Testament is in Hebrew, for the new all originally in Greek, to be translated and beautified with all furniture for playnes and ornaments: that such as study it, should in no place be snared by the translater: but rather in all points might have at the first laid clear before them all that study can afford: It may be thought a good help to the bringing of their desire to pass, by joining of all effectually in executiō of the work: to show what in this pains may be better done then yet we have in England. And as bare shortness is soonest viewed: so matter of large, longe, high & deep quantity, shall be brought into speech of no greatness, but narrow, short, low & shallowe, that the meanest may in good part judge, what ought to be censured. The holy text must be honored, as sound, holy, pure: hede must be taken that the translater neither flow with lies nor have one at all: prophecies spoken in doubtful terms, for sad present occasiones, must be cleared by sad study and stayed safety of ancient warrant: terms of equivocation witty in the speaker for familiar and easy matters, must be looked unto, that a translater draw them not unto foolish & ridiculous senses: Constant memory to translate the same often repeated in the same sort is most needful. Facility of phrase, defended by the New Testament, the Septuagint, and writers old indifferent for all nations, must be had. And herein, the stately words of the New Testament, in Greek, taken frō the Septuagint may stand profitable in the margent through the old. Also where the later repeat the former holy writers, therein as it were commenting upon them, that should in all clearness be expressed, and noted. These be points of necessity. Some others of ornament in the end of our speech may be considered. Thus all are briefly told once: which by enlargement will appear more pleasant. And speech of all shall be used, by your honorable patience. First a Translater of the Bible should beware least of his own head in translation or notes, he disannul the text: and blame the watchful eye of God's providence, for not preserving the writ aright. That fault is exceeding great, for a man to take upon him to be wiser then God: and to take his kingly care tardy, in truth of words. All men will grant that there is not an idle plant, fish, worm, foul, or beast in nature, nor yet star in the skye: but all known and looked unto by God's care. Now whereas all that would be happy are commanded to think day and night on God's Law by the spirit of endless wisdom: as learning the Eternal better thence then from the creatiō: we might have been sure that the father of light, would never require that: but would also for his part afford a law, void of trappe and snare: to delight the souls that follow him. That matter of necessity may better be conceived by things of ornament, into which God for us hath condescended. A man would little have thought that the most High should make Alphabets for us in his book. But we now may see it done. The Psal. 25. hath an Alphabet, saving for two letters: and the Psalm is a general form of prayer. There the wisest may try, whither any wisdom could supply the argument, by Ebrewe words of sage force. The Psal. 145. is alike, one letter omitted. The Psal. 34. hath an Alphabet perfect & one verse for a glad saying, upon all, fit always. The Psal. 37. hath an Alphabet most exact, though many verses seem to hide it. The Psalm 111. containeth God's laude. The 112. the Godly man's: in most curious sort, for every member of speech. The 119. goeth upon commendation of the Law of life: with an eightfold Alphabet, and mentioning the word in sundry names in every verse: what virtues it hath. Which sayings coming from him that carrieth about all things by his mighty word, should assure us, that it was safely kept. Solomon in like battle-ray hath commended good Matrones: that they teaching their children from the breasts, should give them the milk of God's word. And Jeremiah at the kingdoms ruin penneth his Lamētations with a watchful eye, very much for phrase: using frō Moses, David, Solomon, Isaiah, and all former, terms uttered of the destruction which he saw, and felt. But his Alphabet is more wonderful, to show in man's confusion, God's distinction. So the first Cha. hath 22. verses in the 22. letters order. The Ch. 2. to stir our care hath the like with changing place of Pe, and Ain, two going together, but the later going afore: so the fourth Chap. is most exact in the same sort, for Pe and Ain: and all the other in due order: that by this doubled matter, study should be stirred up. The Chap. 3. hath thrice every letter in ord •• : that by three witnesses God's looking too his letters might be seen. These being matters of Elegācy more then bare necessity, show that no less watchfulness was over the words of sentences. Which thing should move us to hold the text uncorrupt. Besides a matter of singular great importance cometh hither to be considered: the margent readinges of the old testament. They are eight hundred forty and eight in number. And the word in the text was not read, but the word in the margent. These greatly touch all to know why so it falleth out: that Christians no longer follow Kimchi and Ephody the Jews, whom Barbinel & Elias Leuita damn of great injury done to God's holy Majesty, for saying that the text was corrupted in Babylon. Any may see that no Scribe would twenty two times of negligence write Naar, a Gyrle, for Naarah: the margent term read for Naar: which signified a Boye or Gyrle: and for weighty cause was read Naara a Gyrle. The filthy town Zebyim, burnt frō heaven, named of the pleasant situatiō, the Roes, a name of Christ in Solomon's song, was read Zeboyim, all the four times that scripture hath it. Error could not fall into such wisdom. Likewise when Rabsakes filthy terms are in the text to be seen, but clearer in the margent to be read, they who say, that corruption bred this vrbanity, weigh not but cast lots what to speak. So for books written after the captivity, past times of bondage: where the Samaritans speech against the Temple-builders, is as they spoke it, doubtful Hebrew: as, We do not sacrifice: or, Sacrifice we not? there in Loa, and Lo, the word of the text and margent expound one the oher. And again in Zechariah speaking of Jerusalem's destruction & women's usage by soldiers gross to speak: the text telleth the term to be seen: the margent, what the holy Spirit would have read. Thus for civility or facility in sense: the margent reading is given with equal authority as the other. Moreover, whereas the Prophets deep skill, that omits the particle Vau, that is And, in a speech of two members, or hath a word too sharp for the common sort, in orthography strange, & differs in a letter from the usual manner: the margent having the usual showeth what care the holy Synagogue had, that no one syllable should amaze the simple, but were all taught from God to couple diligence with easy sense. These points, some touche every tongue, some only Ebrewe grammar: where a learned professor would as soon look to swallow a camel, as to escape blame, in vnheedines herein. And further off would he be from thinking that Babel caused one letter amiss, when Jeremiah lived til Ezra was of understanding, Ezekiel prophecieth unto thirty five years of the captivity: the exact half: and Daniel was there all the while, the marrowe of Godlines, learning, wit, and wisdom: and the wealthiest subject in the world: that he could want no will, skill, nor ability to keep all scripture which the holy wisdom of God saw needful to make up the body of Ebrewe holy story. Mordecai was next him in time of captivity, and godliness: and an holy Writer, as he: of equal authority in Daniel's end of life, or aged about 110. years: he as well with Aggei, Zacharias, Ezra, & such would have an eye to the text his soundness. Wherefore translators herein fall foully, when they say that Michal is put for Merob: or upon Jude complain of books lost, for Enochs speech: or Michaels. That is a principal point to be looked unto: the observations whereupon will lighten eyes to much further sight into God's word. In this matter the Masorites care should be opened: Grammarians of Hebrew sprong from Ezra and long continued: who reckoned every letter howe often in the holy Ebrewe it came: howe often words of short or full writings were diversely written & where: and what strange texts would seem corruptions to the unstaid: and for Eth and Vau, little particles howe often they come together in sort easy to deceive a copyer, without a table of direction: such points are a brazen wall to save frō doubt of scriptures certainty: and frō extreme rashness: that condemn as faulty, things of heavenly sincerity. So when we come to translate Achaz king of Israel: or Jehoshaphat king of Israel: we should with the Masorites note the straūgenes, that Israel is put for Judah: and check the Rhemist, that marking that title in Achaz but not in Jehoshaphat, rageth against the text as though it had been corrupt and would thereupon draw us from God's word unto a Church, and to Rome: by whose policy Christ was crucified: while they run from mischief to mischief. The like care must be used for the new Testament: and more judgment: because Christians took not the like heed: as not being in equal danger. Here we have committed gross faults, blaming most learned speeches. For example some shall be brought: The holy Ghost in Greek speaketh thus: Iocob died in Egypt, and the Patriarchs, & they were carried to Sychem: And they were put in grave: That which Abraham bought for price of money, That from the sons of Emor of Sychem. Here the Pronowne They, the close repetition of the Pronowne, That, & omission of the copulative, usual in Prophets, rare in common speech, caused us to amende the holy text: to leave Jacob's burial vntold, who yet was principal in the narration: to say that Abraham was put for Jacob: and to falsify the buying For price of money: as though Jacob had bought his plot for money and not for Lambes, as the Greek translation expoundeth Jacob's price. Keshita is translated Lambes in the Seuentie: whose translation for common words, the new Testament checketh not, but followeth most exactly, & infinitely: So that we may well know, that Saint Luke writing in Greek, meant the grave that Abraham bought for price of money: and that wherein Jacob was buried: & not that wherein the Patriarchs were buried. Whereby there can be no color, that Abraham in the text was put for Jacob: but in the whole sentence the Translatours dealing weakened our strength, & disgraced the grace of holy sincerity. That the simple may better understand what I blame, you shall have the translation used of us, which marreth the Greek: and the annotations upon it, which condemneth that which God commendeth unto us. And I hope no man of grace will be angry to have Scripture cleared, nor vex me anymore with grave Fathers. If they that blame have any gravity or drop of grace, they will wish all men disgraced, rather then one syllable of God's word. And they who must confess unskillfulness, shall not do well, unless they willingly do yield unto the truth, and love the honor of God more then their own: and make it plain unto the people: that the book which we call the Bible is the Hebrew for the old, the Greek for the new: and translations are but so far as they are true and exact from the original: and without hindrance may and must be examined by the other: yea where they are blameless and sincere, by the original their clearenes & authority must aye be strengthened by the Hebrew. Thus the text standeth: And Jacob died both he and our Fathers, and were carried over into Sychem, & laid in the sepulcher that Abraham bought for money of the sons of Emor the son of Sy • hem. Here appeareth an error: for Abraham seemeth to • e put in the text in the steed of Jacob, for Jacob bought • he sepulcher of Emor, and not Abraham, who bought before a field of Ephron. You see the text, and the note: which if we all would grant curraunt, then would the papists earnestly triumph, that we Protestants confess the text to be corrupted: That will I never do, while breadth standeth in my breast. I believe that I shall soon find some hundredth thousands in England, that wi • l no more turn the sword with Stephanas against their own heart, after sight how their case is well if they knew their own good things. Saint Stephen speaketh in his most heavenly oration other wisdom of exact skill, yet blamed of great men. Vr by him is in Mesopotamia: and his deadliest enemy Barbinel, doth therein defend him full learnedly: but we commonly seek qualifications vnartificial, whereby a Turk or Jew would say that we made him but a liar. Saint Stephen saith, that Abraham was brought by God from Charan after his fathers death: but we make the speech uttered Gen. 12.1. to be spoken in V R, a calling as well of Therah, as of Abraham, yet Moses order of speech defendeth: who showeth that Terah died in Charan, vpō whose death he endeth his section, to make a separation full and absolute, from the matter following of Abraham's calling. Philo the Greek Jew (unlike the late malicious) is fully of Stephens mind, and showeth that opinion, to have been then general But Jews malice being increased, shuffled the promise made to Abraham, into three score years of Terah’s life: so to obscure all the matter: as not being Abraham's peculiar, in Terah’s life time. Saint Stephen his Angelique tongue might have holpen here, but that we pervert his words. Yet I am not to speak much here of this matter, because this point toucheth not corruption of text: unless we urge that our shufflinge of Abraham's promise into Terah’s life, and translatinge thus: Gen. 12.1. The Lord had said unto Abraham, get thee, &c. being referred unto his calling from Vr, proves the Perasha or Hebrew section very unfit, in the middle of a matter: as doubtless it should be most unfit. So, this speech may properly belong to the writ and letter. But this matter doeth most touche the second point, of making scripture false by ill trāslating, rather then blameth the text. One place more hath the holy martyr, as Saint Luke did pen it, where some blame the writ, and moe cannot tell what they may say of it. Saint Luke Act. 7. maketh Jacob's family to be of seventy five souls, whereas Moses in Hebrew hath but seventy. And an Arabic translation, written (as none are yet printed I trow) brought unto me from the Indianes, hath but seventy souls. Here is matter for a skillful translator to work upon: to defend and clear Saint Luke, and I deem it will not be hard to do. For thus the case standeth: The Septuagint add unto Moses Persones, five to Joseph (unborn when Manasseh and Ephraim were but seven or eight years old, at Jacob's coming to Egypt) a son and a grandechilde to Manasseh, Machir and Gilead: to Ephraim two sons, Sutelah and Tahan: with Sutelahs son Eden: all these, five: & accordingly do they sum all, to be seventy five souls. Great reasons moved them: which few words cannot make plain. Saint Luke writing in Greek was to follow the Greek: though Saint Stephen spake as the Hebrew stood. And the Arabic translator, that followed the Hebrew in a near language, which should be conferred with the Hebrew, not with the Greek in Gen. 46. shown a profound judgment: regarding as S ^t Luke did, nations weakness, whereof unto this day few know Saint Luke's mind, though it be not dark, if we had looked unto the Septuaginta. Like unto Saint Stephens abridgement of old large stories cometh Paul's oration Act. 13. where he reckoneth the nineteen Judges, thirtene defendours, six offenders, all their times, as they in troubles ruled and dated two at once, years after a sort four hundredth and fifty. So it is most exactlie after Saint Paul's sort of reckoning: and so Josephus reckoneth the Judges years: when for the 480. 1. King. 6.1. he maketh 592. years. Here the Rhemistes mar the text: and the whole narration: neither bewe faultles, who for years but 339. proper, say about 450. the hundredth and eleven of the oppressors nothing • ugmented the worlds age: therefore in propriety 450. cannot be said: about 450. and in a kind of speech it was exactlie so, and not about 450. And these examples may be sufficient to show a Translators care for defense of the text. Many are ready frō both Testaments. One kind I cannot pass over, which Daniel hath in two examples: where but for the Masorites Bible, the common copies would continue error. Daniel turneth the notation of a Chaldean kings name and his own Chaldean name, into clean contrary significations, by transposing one vnsounded letter: Bel is the author of wealth: and Bel is a fire of sorrow these are clean contrary, as darkness and light: sin & justice: idols and the throne of God. The like is in Daniel's Chaldean name: which breaketh out a fire of sorrow, from God's fiery throne against such as held Bel a protector of store & treasure: Unless we join both the Great Venetians Bibles, none printed will here give a Translator that which he must perform, right writing for notation: in the former name. But in Daniel's Chaldee name the text in Plantines Bible is sincere: marking the difference of it Cha. 1. and Chap. 10. And this point only being so full of wisdom in Daniel, should move any wise nation to peruse their translation, though it had no other imperfectiō. Thē matter is a pearl, and an holy thing: where hogs and dogs shall see no peace of the heavenly Jerusalem: and such as contemn this matter will be no better in Daniel's eyes: whose rare commendation from men, and Gabriel is for us, not for him self.

The next labor to this, no better observed of us, should beware making vntruethes in turning the Bible into our tongue. The like harm cometh by notes that would make the world false. I would that examples of less plenty were in this kind: though their store may stir to cure the soar. And first for no less then the third part of the world, touching Japheth our Father, we stain his birth-right: when our translatiō maketh him younger thē Sem, Gē. 10.21. where Sem should be brother to Japheth the eldest. The record of years, the situation of the words, the Greeks universal consent vnaltered in any of their translations known, the prevalent consent of Hebrews, for the most that way, & noted in Chimehi the king of Grammarians in Gadal, the custom that God preferreth not the Eldest to be Christ his father: these and such things should have caused to loath not to follow the vulgar Latin. For as a dead fly putrifieth a box of precious oinctment, so one such oversighte doth unto an whole book, and is a thorn to the side and eyen. An other thorn pricking the heart of good Joseph's fame, is in Gen. 44.5. by not marking the plain & exact propriety of the Hebrew, touching Joseph's silver cup. Is not that it, in which my Lord drinketh: and for which he would search thoroughly. So the words in their first signification mean: so old Onkelos took them: so the sense is sensible. And again in Joseph's speech the same is alike: Know you not that a man as I, can search thoroughly? But we have in our best: Is not that the cup in which my Lord drinketh, and for which he consulteth with prophecies: or, in which he prophecieth. And what man would ever speak so senseless. There the note goeth thus: He went not to the conjurers for any matter: but this is said by dissimulation, to increase the crime. So verse. 15. Wote ye not that such a man as I, do consult with propheci •• s. This speech had no wit, less religion: howe should • hey think it: and why should he board with edged tools, • o favor witchcrafte? There our note hath these words: • hough he did not the thing: he should not have nourished the opi • ion that he did so. Thus we slander the holy Joseph, and • exe our souls about coniuringe and sorcery, where the • each is plain. For Nichash, the term that caused doubt, •• gnifieth first, to try out, or find out: and in that sense Laban • sed it to Jacob. And in a second sense: to search too far, as • y curious arts. Now they that would looth blots in a fair picture, should much more loath blots and wrinkles which our drowsiness bringeth upon the story, which the spirit of Grace hath penned in most heavenly beauty and facility, as of purpose alluring all to look on, and to study it: and to enter into the open porch of the Bibles temple. But we make an hedge of thorns to shut men out: whence we cannot gather figs and reasins: but many do gather pricks to anoyance of such as tender the ioyance of Religion. Such thorny dealings must look for that event that David in his last speech told, That they may not be touched, without iron or shafte of spear: but beeinge as thorns must be burnt in their place. The honny in the honny-comb, or the hid Manna, will not soon be found in the Prophets languages, where the speech is worse then any Heathen would speak. And these staynes Genesis had by us: being whiter then any snow in the original, and a goodlier body of story, then any Apelles pencil could painct for a fair Lady. In Exodus one point hath longe troubled many: and at the last deceived our Bishops, to set in the argument a flatt untruth, which should cut, as it were, all Moses in pieces. And hardly can a man find any parte of the Law, where an historique error would more disturb. The place lieth in Exod. 12.40 These words we make to be the text: The dwellinge of the children of Israel, which they dwelt in Egypt, was four hundred and thirty years. The fault was not ours, but the Papists, that brought it into honor: and some Greeks, at whom I marveyle: seeing the Septuaginta cleared the sense by a large paraphrase, and the most of their own had gone aright. And yet the fault was ours, that in a matter of such infinite helps as be for the truth herein of Hebrews, Greeks, Latins, we would dash all Moses authority: and that so manifestly, as to say in the argument thus: They dwelt in Egypt four hundred and thirty years. Moses knew that his Hebrews would thus understand him: The peregrination of the children of Israel, which sojourned in Egypt, was four hundred and thirty years. The Law being spiritual, regarded Christ promised to Abraham, who thereupon left his country: which peregrination always concerned Israel, and therefore is called The peregrination of the Children of Israel. Moses teacheth in Cohath, who was with Jacob and lived 133. years, and his son Amram, who lived 137. & his own 80. all 350. that Israel could not be 430. years in Egypt. Here Genebrard willing to defend the Latin rude translation, saith that Moses might omit some of his Ancestors. He that speaketh so, hath his conscience burnt with an hot iron. What Ebrewe, Greek or Latin, thought Moses any further then the seventh from Abraham, and to what end and purpose should he cast all his Auncestours years up to Adam, if he omitted any? Or howe could Iocebed his mother be Levies immediate daughter by our four hundred and thirty years? And so in our Lord's house: where Ezron came with Jacob: howe could Ezrom, Aram, Aminadab, and Naasson fresh at the coming from Egypt, draw in succession four hundred and thirty years? Thus, Saint Matthew and Saint Luke for our Lord's Fathers, with Ruth and first Chron. and Moses in families infinite, should be disgraced. Again, Saint Paul the Apostle of JESUS Christ, should lose his authority, who from Abraham's promise of Christ elder then Circumcision unto the Law, maketh it but four hundred and thirty years. And that our own Bibles note observeth upon Genes. Chap. 15. very well. So it must needs be a great fault, to cross our selves and all holy authority, and all the best of all sortes, in so large a story, drawing infinite absurdities upon a ground of one.

The Septuaginta expressly telleth what peregrination of Israel was meant: even theirs and their Fathers, repeating it, Theirs and their Fathers in the lande of Canaan and in Egypt. And this their doing is evident in the Greek tongue unto this day. Moreover, both the Talmuds in Megilah record this their paraphrase. Wherefore a translation disturbinge all, must not be defended: howe so ever Genebrard and Adricomius bring in their Chronicle all the worlds age to this error. Jews would skoph such Ebrewe professors: that mark not howe fables are made of purpose upon Moses phrases: that childrē should better mark them. Thus a Rabbin is feigned in the Talmud to reason afore great Alexander, against Egyptians complayninge that Israel robbed them & requiring restitution. The Rabbin objecteth the text as an unskillful man would take it: the dwellinge of the children of Israel in Egypt servants there was 430. years: and all their spoils were little enough for so long service. This fable made for skil of phrase will make us simple, if we be in deed babes. Now seeing Israel multiplying like fish, had of 70. but about six hundred thousand strong men, how could that be a miracle in 430. years space. Abraham fought with many kings, about 430. • . after three Sem, Cham, and Japheth, left the Ark: and those kings had many: infinite moe were on the earth, of great troupes: So that by our version six hundred thousand absurdities would follow. And furthermore this one thing should be sufficient to urge amendment, that none of our nation read that, but are deceived or grieved: and weakened in zeal to religiō. Wherefore they must lay their hand upon their mouth, that say, The Queen will not have the translation bettered. Her Majesty's footmen know that she sent an othergates word to Sir Francis Walsingham, even to consider of furthering the matter: and Bishop Elmer the best Ebrician of all the Bishops, was very earnest with myself to take the matter in hand: and deserveth this mention for honoring God's word. Now that the good, of Bibles (which truly deserve great commendation, though not of absolute perfection) be not in any parte hindered, which lightly are not faulty but where Papists erred before, I will rather touche observations which falsify the text, and make men to hold it corrupt. And first this taken from papists: In the year 1572. Adam lived two hundred and thirty years, and begat Seth. wherein Moses had omitted one hundred years. Doeth not this make Moses a liar? Can one undertake to tell a man's age, and put 130. years for 230. and not lie? And if Moses omitted it, who knew it? The teacher of Moses was none other but he which measureth the waters in his fist: peiseth the heavens in his spāne, holdeth all the dust of the earth in an half-pint: weigheth the mountains in a balance: and who could teach him, howe to have instructed Moses better in the way of knowledge? When such perverse & crooked notes, disannulling that which God's letters speaketh, come before our Bibles as a furtherance of the simple, what marvel is it, if blind guides lead the blind into the ditch? Infinite store of such hath the same introduction to the Bible, enough to entangle all that believe them, & to make the Bible seem vnexplicable. One gentleman of the North complained to • e, how that pains entāgled him. Such erroneous pains • hold be openly condemned, and not sold but to the learned, that can judge of vntruethes. Touching the 230. years • n what daliance with profane Heathen the 70. feigned not one hundred only to Adam, but 1250. more unto o • hers many unto Nachor, I have shown at large in a treatise of Sem or Melchizedek, and in my little book of long pains, • hewing scripture consent. And I judge this a Translatours • uetie, to show the right meaning of old hid doeings, which by mistaking blame the holy letters. An other Table of no less poison pretending to reconcile Saint Matthew and Saint Luke, is prefixed to the new Testament in our great Bibles: which I blamed in print sharply, and since it hath not been printed: but thousands enough to poison an whole nation, were sold afore. That table first denieth in effect six places where Achaziah is father properly to Joash: while it endeth Solomon's house in Joash: casting down six testimonies of him whose word made all the frame of nature too stand. That table would flee in a story that needs must speak properly unto a strange use of words: but common reason should have taught, that a strange kind of speech is not often used in one and the same matter: neither may it be used, but where the narration was cleared afore. Ezra, when he penned the Chronicles from the plain story of the Kings, useth terms in rare elegancy, and hard: but for the matters familiarity; when he nameth the six & thirty years Malcuth Asa: when Asa had not passed seauentene in reign. Now Malcuth being kingdom or reign, and the time agreeing with six and thirty years from Judah's kingdom, parted away from Jereboam's: the matter telleth what Ezra meaned: and his round sum from many particulars, in a narratiō known, had great clearenes. Whereas the kings story might not have been penned at the first so. Now, where in a careful narration of longe discourse, Joash cometh son to Achaziah, saved by Achaziahs sister at an yere old: and after a tyranny of six years, at seven, is made king: the denying of sonages propriety here is nothing less then to make a flat lie: and for six places of one tenor a sixfold stumbling against the holy Ghost, who hath planted in mā a spirit that should teach him knowledge: against which they that strive, shall be condemned of their own heart. In another place Ezra useth Ben very elegantly. For it signifieth Son, or Belonging too: and that in great variety. So Achaziah is Ben, a son of twenty two years, when his father died at forty. Now when Ezra, showing how he came of Athaliah the daughter of Omry, properly daughter to Ahab (but he nameth Omry, to call the reader to consider his purpose for Omries kingdom: whose kingdom at Iorams death, stood forty two years, laid down by many parcels in the kings, & often Synarchies) when Ezra the learned showing the troubles of all this kingdom, saith: He was Ben of forty two years : the term left his first significatiō, for his usual in a trope: Affected unto: or Belonging unto the famous two and forty years. This dealing in Ezra declared not only his own readiness in the story, but also his nations common readiness. They knew well that Ezra could not have from God any authority to check God's former authority: nor yet to speak anything but that they might judge off. And doubtless he would speak as they at the first might allow: and the blind acquainted with the Scripture would not stumble. And so the ordinary Commenter in Hebrew Ralbag playnneth all upon this: Two and twenty years old was Achaziahu when he reigned: and one year reigned he in Jerusalem: and his mothers name was Athaliahu the daughter of Amri king of Israel. Therevpon Ralbag writeth letters that speak thus: 2. King. 8.16. Mark that 2. Chr. 22. it is said: Ben of two and forty years. And mark that his count in the Chronicles was not of the birth of Achaziahu, but from the time of the arising of the kingdom of Omri. And because he was of • is seed, it befell him that he was killed with the king of Israel. And thus goeth the sum: After thirty and one year of Asa, Omri reigned over all Israel: and reigned after that, six years: and Ahab his son twenty two and Achaizahu two years: and Joram • ame to the twelueth. Behold then the two and forty years of the kingdom of Ahab. And for: His mothers name was Athaliahu the daughter of Amri: that showeth the reason of his phrase. For she • as properly the daughter of Ahab. Thus the Rabbi showeth, howe Ezra expoundeth the Kings story for Amries daughter, being properly Ahab's: leaving the proper time as vnmoveable as any rock: and for memory bringing many parcels to one sum. And therein must a Translatour be so fully settled where property cannot be altered: as careful, to allow and follow the truth of the Ebrewe copy. And if the Lord tell six times, that Joash the King was son to Achaziah, tables pretending to reconcile Saint Matthew & Saint Luke, breaking of Solomon's house in Achaziahu: and bringing Joash to Nathan, though Europe embraced them, and our Bibles bare them in their heart afore the holy Gospel, yet a sound Translatour must loath them as a leprosy. How circumspectlie we have done herein, we should consider, to abolish with public authority, our ouersightes and unskillfulness, mother of loathing all religion. Many that find us raw in matters of plain story, the ground of all, and set before our eyes, will less think that, in matters of collection and pliable affection of arguments, and things of the world to come, we should be of any sound judgment. And Christians should not be as the Athenians, whom Demosthenes taunteth for being like dogs that bite the stone flong at them, and not the flinger: blaming not the authors of the fault, but the tellers what is committed. The wise will always love understanding: as the wicked cannot abide it. This table poisoning all simple that use it, maketh the fathers of our Lord all these, Simeon, Levi, Matthat, Iorim, Eliezer, Iose, Er, Elmodam, Cosan, Addi, Melchi, Neri, who was Salathiels father, the table maketh all these to be the Kings from Joash to Jeconiah. A greater matter of story could not be, then our Lord's right line: neither did Julian with Porphyri take Christians ever so tardy in any their imperfections, as that they confounded the Gospel by ignorance therein. And Jews objected unto myself, for this forged table, our badness, their gladness, (for they know it full well) that by our Evangelists none could prove that Christ came of David. And they seek no more to disturb all Christianity, then to have Salathiel naturally Iechoniahs son. For, then Christ must come of Solomon: and all Saint Luke's Gospel, and, with all, Christianity failed. And Christ should come of the worst that ever could be: who cometh of none unfaithful. He should come of Jehoiakim that burnt God's word, and killed a Prophet: of Manasseh the sawer of Isaiah, of Achaz that fyered to Devils his own children: of Amatziah, in religion an Edomite: and of Joash, that killed Zachari, as Cain did Abel: of such, the shame of the world, the King of glory should become king of the Jews, the praise of GOD among men. Though we see howe careful God was to commend Rahab in the old and new: least her young life should stain the • ine: to commend Ruth, equal to Abraham for leauinge, Country, kinsfolk, and fathers house: to commend Bathsheba, Pro. 31. least some inferiority of faults should not • uffer her to match the best. Such comēdatiō was needful.

Moreover, the counsel of God was to leave Solomon's Kings to their own race, that David's Throne might be holden a Celestial and not like the fool Roboams: and the Kings pronounced to eternal life, Dan. 7. should not soon • e brought from this row. David's last speech gave an othergates warning: that his house would not be right with God: & that God had otherwise made sure the covenant. But we lookee not to the rock of truth, the strait propriety of God's word, both for continuing Salomos house, while the holy Ghost did in narration of ordinary playnes, that might admit no trope continue it: and again to finish 〈◊〉 when God sweareth and crieth thrice to write the ende of it, Ierem. 22.30. A confident learned Translatour, would • ot believe all the world, that Jeconiah had natural chil •• en after God's oath and three-fold charge to the contrari • ▪ So this table dashinge all authority, truth, story, old and new: breaking off against a six-fold testimony, trans •• bstantiating eleven or twelve Kings into another Line, •• eeding above a thousand gross lies, by shufling two & •• ftie with 18. personages: and 18. into them: continuing stock against an oath and threefold charge to end it: and • hat for a kingdom, whose ruin all the earth was to mark, • or a better kingdom, this table by ignorance of Scripture ground hath hardened Turks: whose sword the word would have turned to our good: hath hardened Jews, to despise the ioyance of the Gospel: hath weakoned Papists to think the Gospel and Scripture vnexplicable: hath weakened even our selves to burst out into heinous notes, and barbarous rage against the openers of the truth. For thus goeth our Genevas note upon Jer. 22.30. Not as though he had no children, for afterwards he begat Salathiel, Mat. 1. If we know not when a writer must speak pro pre, or be counted a liar: and when words may be taken in freer use, to great grace, we have not settled our grounds of study, for translating. The first penner of the matter and all writers of it must use all certain and sure plainness, until all doubts be removed. And so the Kings story is most exact: The abridgers grace standeth in short speech: with close helps to call unto the larger declaration. When Aggei and Zechariah had cleared Jeremiah's prophecy, that Zerubbabel, who fanned Babels golden head was not of Iechoniah, but of Nathan David's son, then Ezra more freely bringeth in speech of the kingdoms right, Zerubbabel to be Iechoniahs son: but with two close warninges: for first he maketh the Uncle Zedekias, son: as following in the kingdom: at Iechoniahs removing: next, he showeth howe Iechoniah was strait-prisoner, assyr : when he made Salathiel his son. And so the Talmud taketh assyr, in Sanhedrin, for an adjective, bound, kept up, and hard kept. And Seder Olam Zuta telleth in Catalogue of Iechoniah for sonage and fatherwood: Dibberu Abothenu: our Fathers did speak so. And here the force of truth is mighty. The Rabbin's know, that if their people knew Solomon's house to be ended, their hope of a Pompous kingdom were gone. Therefore they make this one of the articles of their faith: To deny that Messias cometh of Solomon: is even to deny God and so all his holy prophets. And to Jeremiah they say: That Iechoniahs reap̄tance altered God's oath. But they have a sure true rule, that Moses own repentance could not alter God's sentence pronounced for an outward punishment. Moreover, his thirty • nd seven years imprisonment cutteth of all opinion of • epentance altering God's dealings. Then the Talmud and Rambam say from their fathers: that captivity reconcileth. Their own millions in 1500. years experience, dasheth all • hat opinion. Touching Saint Matthew, he knew as well as Saint Luke, that Salathiel was of Neri, and the nation all generally knew that: and then none of his nation would mistake him: and having in hand to show howe Christ was king of the land promised to Abraham, reigned of David, at the which fame of king, Herod feared: he was to follow the phrase of his natiō, which termed the heir, son, 〈◊〉 unwilling to let heathen know the line to be broken off: • nowing why Ezra did so before. And all nations would •• mmende that shortness. Thus the Table that stained our •• ble, our religion, our nation, convicted, I trow sufficiently should stir better looking to our taklinges, unless 〈◊〉 mean to make a shipwreck of all faith. I hope I have •• nished it, from being anymore printed: though I can •• t call it in. But now I must return to handle more at •• ge the place of Ezra 2. Chro. 22. And I must crave leave • re for a long speech: as Homers warriors, Diomedes & Gla •••• make afore they fight, for the matter here is rare, precio •• , golden (in gold of all Ebrewe terms Cethem, Paz & other terms full goody of gold) which knitteth all nerves of • auids house in due use of motion: and all from Moses to •• r Lord. I must show howe to hinder all this treasure & •• re of good, vnhedines marred that rare wit of Ezraes pu • nes: laboring of purpose to make famous the four and • wentie years of Omries house: Full of calamities six sevens • f years: and drawing Judah unto ruin: that Joram killed his • rethren, Achaziah was killed in his first year, the Kings •• ine in Solomon's house, but Joash, was rooted out: and he strangely kept, and Athaliah reigned: that after six sevens of Calamities in Omri, & that kingdom ended: Judah should begin their stirs in the seventh seauē, & hold it thoroughly: when such a wicked brood of Jezebel reigned in Judah, that God killed three: Leprosed the next: plagued the people & Kings stock: left the good K. Hezekiah longe sonnelesse, showing how unwilling he was to continue the kingdom: left Manasseh to shed blood, calling (as Abel's) for Babylon-punishment, and for some taste, carrieth the King thither: killeth Amon, & telleth Josiah plainly of captivity: and by Sophonie of paying his sons: prisoneth Ioachaz, giveth Joakim the burial of an asse: captiueth and blindeth Sedekias, killeth his children: sweareth that Jeconiah shall die childless: biddeth all the earth, the earth, the earth to mark it: that none should think Christ the king of glory, to descend after the flesh of Jezebel. Al these mischiefs the Jews knew and considered full well: that the two and forty years was most famous among them: that to be called a Babe of that two and forty years was to be noted as most openly cursed from (as we say) his mothers belly: and if that had been cōsydered, Ezra had been cleared: and the curse upon the later Kings weighed: neither would men ever have been so senseless, as to have brought in Nathan's house, the holy seed at the first to be plagued, in the first year of coming to the kingdom, yea and the first year of coming into the world. For they that make Joash to be of Nathan, must grant that absurdity also. If the swift Scribes readiness had bred in us heedinesse, all these calamities had not made Jews triumph in disputation (where mine eyes and ears were ten witnesses) that by our Evangelists we could not prove that Christ came of David: If Ezra had been marked Jeremiah for Chonias had been marked:

The Church had increased and not lost: and the pen had killed more Turks then our sword: and made Jews to have made us better Jews, the true praise of God. For when the story is cleared, faith is wonderful much holpen. And the Persones be much to the story. But our strangeness in Scripture exceedeth: neither to understand by our selves, nor to learn by others discoursing: nor yet to accompt of weightiest matters. And in truth this is a paradox double. As Jehoshaphat little thought that Jezebels daughter, at the least Ahab's, would, in Achaziah, ruinate his house, that one such matter should overthrow the kingdom: so scholars little though that one syllable, Ben: being vnpropre in the two and forty years, but supposed pro • re: and contrary-wise proper in Joash but supposed in our cursed table vnpropre, should disturb all the Bible. • et, as the little spark of the tongue inflameth the whole whele of the creatiō: so one syllable being mistaken, hath • indled a flame through all our Bible that must be quen • hed: or the careless Vc-alegon, that hindereth shall find a • reater fire from the white judge in Daniel: before whom • ookes are opened, which will note all errors. But now, seeing I have, as my entrance of speech shown, many •• inctes to handle besides clearing of the original writ, or •• tter: and the bewaring least in our translation or notes, •• e make lies: I may not pursue our oversightes for these •• inctes with any further discourse. Here I will show a little of a stranger: in a man very well learned, and accepted in our soil: to whom I offered conference, and sent unto • im noted, what I blamed; and answer was made, that • he Church should judge. And in mild quietness I refer • t to the Churches judgment. My blame is, that this La • in translation, for to much curiosity, shrinketh from the plain use of terms which every heart will tell ought to have been reserved. I reverence the learned work, but mine own nation more: and think my time spent this way not the lesser: to weigh Hebrews with the Greeks, until both agreed upon a truth sensible to every heart. For the story of Kings, all their chain of story, I must differ. First for the chain of Judah's kingdom: in Ezekiel's thrie hundredth ninety years: thereupon for twenty two years of Anarchy in Israel: which are swallowed up: and thereupon four & twenty in the time of Azariahs reign: and thereupon for Amatziahs reign: whereof he would have full eleven years spent in banishment: and thereupon the swalowing up of eleven years Anarchy which in truth should be betwixt Amaziahs death and Azariahs reign: and thereupon: seeing he maketh Azariah eight and twenty year a lepre: & Jotham reigneth after his fathers death in the seconde of Pekach: being but five and twenty years old, & rayneth but sixteen years: he twice wresteth the text further then native light will suffer. In the same tenor we, & the French following him, must wrestle: whether we say better for Osee that he preached seventy years, or they, for fifty years. The simple must be taught whether is deceived, otherwise they will cast off both. So for the sin of Israel: in Ezechi. 4. whether Jereboam's calves, or somewhat in Solomon's 27. be meant. And hereupon all the authority of the second of the Chronicles: howe native judgment can defend it in his sense: and likewise whether he overthrow not Ezra, Nehemiah, Ester, Aggei, Zachari, and puts Daniel's sevens to a plunge, and Mat. 1. and this proposition: God hath recorded the worlds age frō the creation to the redemption. Hitherto the Chayne of Jubilees will belong: and such other matters as will folloe in their sequel. These points must needs be named: least fame of strangers draw us hereafter to deny our own good, as it hath done heretofore: into all the former errors: that hereafter we may look to truth and ancient warrant, stronger then any late professors, & examē it before our people be troubled with any new editiō: in which everyone, who will, should have full speech: for all points of doubt. Thus I blame this work, for novationes not his own. For bad Jews invented all this disturbance of very malice: to break of the five chains which draw from Adams fall unto our Lord's resurrectiō: which where they are know̄ of Christ also confessed. Which though I have made famous already, yet I think it not tedious, to handle them often. For they are a greater ornament to the neck, then any chain of Cethem, Paz, or any other the finest gold. The first reacheth all clear, as the sun, from the beginning of time to the death of Abraham's Father: the author of idolatry, in Christ his Line, and cause of ceasing the accompt for particular men's age in that tenor. The next beginneth vpō his death: with a new promise of Christ making Abraham heir of the world. From that to the Law, Temple, and Solomon's death, another vndowsable is continued. His idolatry was worthy to have that ended: for which his kingdom was parted, and Jeroboam did set up calves for God's: which doing is commonly called, The sin of Israel. Thē Judah only is God's kingdom: and it for honor of Asa is called the kingdom of Asa. That is reckoned by comparison of Judah with Israel, in the kings book: by Judah only in the Chronicles. And by one sum in the fourth of Ezekiel: from the sin of Israel unto an end, where forty years also for another matter famous, then in action, is full concluded. The preaching of Jeremiah in playnnes, dignity and fame, doeth make forty years from his beginning in the thirteeth yere of Josiah unto the end of the kingdom, & ruin of City, and Flames of Temple, & the Arkes destruction. The golden Candlestick with his seven stalkes, two & twētie bowles, eleven Knoppes, nine Flowres, that goodly work of Bezeleel: that reasted in the shadow of God, then it was burst: then all Moses Curtines, and all that Chyram the kings of Tyre, the Father of Solomon, & Chyram the Tyrian artificer, made to Solomon : the one by procuration, the other by trade, all these goodly things left the Temple: & shown Christ his wrath. Then Sedekias lost his eyes, that never would see: Thē Saraias, father to Ezra, was killed for badness in high sacrificehood: the death of whom being in record, killeth all common received greek accounts, thence to great Alexander, by Ezra one man living thither: then Sedekias children were killed, the only hope of Solomon's stock. And this was a famous mark to ende the third chain upon such a famous punishment of idolatry, and end of Moses ceremonies, poor elements in deed, that Christ from Ezekiel's vision full of eyes, might appear in the ambre light and pureness. This mark was a goodly pillar, at which the third chayn might be fastened: as the kingdom of Asa beginning was a pillar for the other ende. Such famous marks the holy style shoteth at: having a fourfold string to the bow: Judah, Israel, both in parcels, Judah sole, and one total sum. Which chain if a Translatour break, as Ralbag, Rashi, Seder Olam, and others malicious do: stealing links now from the one, now from the other, he will four times disturb all the king story and Ezekiel: and shall roove at such dim marks, for beginning, and ending Ezekiel's three hundred and nientie years: as never can argue any golden chain to draw the world unto Christ: but be worse then a cankered wier one, of links all broken asunder. And as a good heart would bleed to see the Second parte of the Prophets, that of the holy story most fair printed (with the goodly hedge of the Masorites, directing the copyers that they never miss) to be cut in pieces, and all authority of them forever abolished: So a good heart would groan & closely weep, to have the sense of the holy story all chopped as herbs to the pot. And who so ever hath a clear taste in Scripture, will think that never any wormwood made waters bitterer, then such senses would be to the taste of an Eliu and a Job: which would judge by ears as the palate by taste. And now by three Chaynes, as Master Calvin marked, no moderate men can miss for the time, from since Satan's fiery tongue did set the wheel of the whole creature on flame, until the Chaldean Serpent-race burned the Temple, the allurement of nations unto the worship of him that made the Temples of the heavens. A fourth chain cometh for God's enemies: short, as showing God's loathing to bring them in this draught & carriage, of seventy years. And commonly we add some seven links of years, that so Judah should be seventy seven years in Babel: & disturb prophecies infinitely. Though • n this place the Jews universally agree with that which Jeremiah should force us unto. The fifth chain reacheth from Babels fall to our Lord's death. This was known in the Apostles time to all Jews: and cometh infinitely to • he regarded in the new Testament. And this one point • s enough to stop all Antichristian mouths: that the sons labors have a better story then that of Bitias Atlas •• oller in Didoes court: even his labors through all ages •• ll Christ shown a new world: where all that mark it, shall be as the sun in the kingdom of the Father. And this one work, trayleth infinite heathen almost their eve • y book, to be weighed, and found full of chaff, void of gold, & light as vanity: being tried by the holy Bible.

Now, they that grant a five-parted chain thus to • each, must needs grant that they who break it in any one place, make all the rest to be vain and void of counsel: and they that thrust idle links of their own copper, be as counterfaiters, and forgers of metalles: and if they draw the time far longer then the particulars will bear it out, they draw into pieces all the body of story: as Nabycadnezar gave in sentence over his Chaldeans. This standing thus, I trust every man of heart will require in a translator much care and skil for everyone of those links; no less then faith and skill in a goldsmith: yea and so much more as the matter is more precious: though not a small number show, that they would rather have the truth of God to perish, then former ignorance detected. But such must be utterly contemned with as good stomaches as they bring. The Judge that sitteth upon the fiery throne can, as all men know, and will, as Moses telleth, pay them home, when their foot shall fall. And I hope all learned will joy to have their good & learned pains bettered: and scoured from that rust, which otherwise would cankre the whole. Now I will return to touche the work I speak of, as I showed what Rabbin's deceived it: who to a bad ende of purpose, in their own counsel, this did speak against their conscience. The observing of these matters will breed plenty of dexterity in the story of the Kings: which, some Ebrews think that Ierem. penned: as Ezra the Chr. In sum, this much I think of that learned Latin work and of the late French edition which followeth it: that in the obseruationes much injury is done to the truth of story. Examples may these be taken. Amazias reigned at Jerusalem nine and twenty years, saith the text. The notes check it, that he reigned but seauenteene years, and lived at Lachis, bannished all the rest. Amazias was killed, and when his son was sixteen years old, the people of the lande made him king. The notes make him reign all the time of his fathers banishment. The text telleth, that he began to reign in the seven & twentieth of Jeroboam: that he was then sixteen years old: and so he should be about four at his fathers death: & a regentship of eleauen years should go betwixt. The notes make him reign four & twenty years afore that time: that is eight years afore he was borne. The text maketh him reign two and fifty frō Jereboam's seven & twenty. The notes make him then stricken with a leprosy & to continue eight & twenty years. The text teacheth that Jotham, at his fathers death, was but five & twenty years old. So, by the former note, he should judge the people afore he was born, three years. The notes, to avoid that, expound the text thus: He was five and twenty years old when he reigned, that is, when he ruled the kingdom in his fathers leprosy: and he reigned sixteen years: that is, after his fathers death. If this had been done in mine own nation, I would have blamed it more largely: But I loath to disgrace a learned pains, but for infinite necessity. And our travels might have more cleared the regentship of Azarias and the two and twenty years of Anarchy : that earthquake of the state, and the styrres called Jezreel: and likewise for Ezekiel's 390. years, where the French notes return to the right truth: against their own particulars in all these errors, we in a few words might have kept our nation from liking strange opinions. Other matters of this Latin work for the last Prophets times & Zerubbabel's house, I have written, against his learned defendor therein: though not here. D.R. whom I name for honors sake. He deserved great commendation for hazarding his fame: whether 2000. years errors holden almost generally over all Greeks and Latins Libraries, could be set on flame with a fire of judgment taken from the holy author. And, I trow, all of heart and our language, will confess that parte cleared, by my pains: how so ever some feared to stand to an arbitrement: reported that they had passed, as learning would require them and all to determine. Yet hearing what infinite millions were against me: they thought it the safest way to have all in suspense. But I thought it a duty unto God and my country, to clear not only the cause, but all the Bible, by God's help, in our tongue: and to seek for the next kingdoms help, if that labor at home should be blasphemed. Experiēce in Daniel the hardest book, cleared (I hope) in the very dedication, may show how soon and easily, much holden past hope of achieving, may be accomplished. And now to leave strangers, I will return to our own upon Daniel: where I blame our pains, that while we make two Nebuchadnezzar's: and miss of the Images time, and fourth Monarchy, and ill translate Gabriel's oration for redemption: and in our argument, Cha. 12. tax Daniel for obscurity: who hath the greatst plains that ever the matter could suffer: While this runneth currant, all the Bible will cōplain that we do exceedingly darken it. Neither do I think it better to have the truth of Daniel hid, then antiquity disgraced for missing. But now I have discoursed more largely of my two first points: then I well may upon all the six following: howe heed must be taken, least the Ebrewe writ or Greek of the new Testament be blamed: and least in translation or exposition the holy book be pestered thorough us, with vntruethes: or have any one at all. One error more I would have spoken off, for a place of Daniel ill translated: but it is to great to be opened unto the people: least they want stay in moderation. I did object it with sharpness not the least unto a scholar of high place, and great recompense for his study: who took it in good part, and sage moderation. And so I trust he will take all the rest. Such affection will cause him self and others, some great reast, which little meddling bredeth.

The third care in a Translatour, which ought to be, as that person which Nebuchadnezzar saw by night, watchful and holy, is, that, in speeches of the Prophets, where the holy servauntes of God speak of purpose terms doubtful; where the profane would otherwise skoph or persecute: there the true clear light with full warrant be kindled in the tongue used of him. If he write for a natiō that professeth the truth, and not for profane Lagidae, as the • eptuagint: who living in those styrres of the iron & clay • eggs of Daniel's image, not cleaving together, and of the wars of Seleucidôn and Lagidôn, which the Angel uttered unto Daniel of purpose in hard phrases, for the Jews safety: they, living in these very times, had crossed all the Angels wisdom: if they had opened unto their profane • art that which Gabriel hid for their good. But our case • owe is nothing like theirs: in christiā kingdoms. Wherefore a Translatour should above all things be ready in all •• riptures where such hidinge of the mind is used.

〈◊〉 ready Ebrician, that seeth one of imperfect study labouringe to translate, will tell almost for every place where a Translatour would miss. And touching •• ch as in Daniel have deceived translators, them I have •• ted in my commentationes upon him: dedicated unto • me of you Nobles, and others of honorable Gentry, to 〈◊〉 regarded according to the sage honor of her Majesty's • uuernement. By Daniel most of any, because he lived •• der the profane, these tenours of speech and wonder •• ll witty hiding of the mind, may be considered sound • e, to be had in heart readily. In such places, a man wor • hie the name of an Ebrewe professor, will be most ready: • s in matters most weighed, searched, tried and peysed by him in the gold balance of Ebrewe diligence: where ordinary plain speeches require not to be so much thought upon who would not look better about him: that should find this going currant for God's word. The four beasts are four Kings: who shall take the kingdom of the Saints, of the most high: and hold the kingdom forever: even forever and ever. This cannot stand with religion, anymore, then Tartarus can be Paradise: & eternal woe, blessedness. Here an Ebrician would longe before he came to the place, think upon the rock, where others made shipwreck: and mark how the Particle Vau, one letter, was a key to open or shut the sense. So in Daniel again, Ch. 7. ver. 12. As concerning the other beasts, they had their dominion taken away, but their lives were prolonged for a certain time and season. This speech vnspeaketh itself. For the beast is the Empire: and when the Empire is gone, the beast is no more a beast, but standeth on his feet, as a man: when a private man's heart is given him: as in ver. 4. of ch. 7. Agamemnons man in Euripides beholding the Emperor writing for Iphigenia his daughter, to come to be sacrificed, and by fatherly affection blotting: & again writing: and again razing: marveyleth at his cross dealing. This dealing i • more marveylous: no natural affection here carried, but vnacquaintance with Daniel and with the Hebrew tongue. And reason might tell that the speech crosseth it self. And herein I must commend my L. of Canterburies grace: who though he thought it not an officers parte, to admit soon a new translation: and when I had presented unto him self and his patronage the seven first chapters, all the Chaldee part, and the first chapter with somewhat more about it: he wrote in deed to stay the work: yet whē I debated what his place required him to do, he wrote again to license the work: his grace saying, that he would not defend it: I should stand to the defense of it. And full ready am I to do that. And I dare defend his grace for that translation: that it is bettea then the usual in the Church. And whereas a certain Printer feared, least in time it would come into the Bibles, he needs no more to fear, then least in time our nation will commonly learn Daniel in one hour: which without an heyfer, that many prick, will not so soon be clear: and was long sealed up in our nation. Full is the Prophet of examples, biddinge heedines, but finding headdines. And Moses had the like occasion, as he lived, when skant any in the world belee • ed that the world was created, or ruled by God, or that any God was. Less did they think of the state and condition, in which the wicked Spirites and souls are in eternal chains, and darkness with pains: which state as they • hought not off, they had no proper term for it in their • peach. And likewise for the state of joy, the portion of • he faithful in the sight of God's glory: the wicked world • new it not: and therefore had no term for it. In this case Moses hydeth his mind from the wicked: as touching • ny one proper term for either Eternal death, or Eternal •• fe. But he by matter and argument doth spread it abroad • nto such as love the appearing of the just judge. By the •• rme DEATH, he meaneth Eternal death, when leaves 〈◊〉 the sore be not fetched from the tree of life: and so by • fe in promises fastened upon Christ, he meaneth Eternal • fe: Even as Adam closelie meant by the name of EVE: • hich the Septuagint translate LIFE. So by the curse v • on the Earth, he meaneth an Eternal curse with it, for all • he Serpents brood. And for this the Jews generally, sa • ing the Sadducees, understood him: and handle the mat • er most learnedlie. O that they had gone further to the tree of life: then their readiness in the text would have multiplied knowledge, even for both Testaments. One word in him of this kind, hath bred much stir amongst us Sheol, that is, The verb, the root of it is Shaal. to require and Scheol is the state which every life with sense payeth, as a debt: when it is spoken of a body, whether of man or beast, as in the company of Coreh, Dathan, Abyram, the destruction from this life is meant. If sequel of matter bring more, by the matter, not by the word, it must be admitted. In men's case we term it commonly the grave: though fish in Sea, or fire in earth, or Hyrcanyan dogs panches, or Egyptian Glasses, were their tomb: or they were, as Iakym, that with his penknife did cut Jeremiah's lamentations, cast away as the burial of ashe: fit for such as hate such diligence about God's word, as by Jeremiah's example we may see, that the Eternal doeth require. That state to the body is Scheol: to the soul, the loss of this world in such as knew not the souls immortality is Sheol: to mē of further reach: the world of the Souls: the world unseen of us that be here: without distinction of lotts there. For few knew that: the hidden of God called in Ebrewe, psal. Cxi, Sod, the mystery of righteousness. And they the Lilies among thorns spake as the common world: and commonly of the soul by terms fit for the body, for such as granted no further continuance, & for such as granted that there was another world. And as dying is holden a degree lower then life: and daily speech ought to be such, as the greater part be not troubled with it, to descend to Scheol is to leave this world. So Jacob would descend to Scheol unto Joseph: so Judah feared to bring his fathers graynes to Schecol with sorrow: so God's anger in Deut. 32. and in the same syllables in Jeremiah, speaking of Jerusalem's fall, is a fire that burneth unto the low Scheol. Not determininge of their souls: though their case were dangerous in wars brought for idolatry: men dying in contempt of the covenant. The argument might determine: the term did not determine. Hades in the Greek is the very same: and neither of them is ever in Scripture, directly the state of Eternal torment: but as king Hezekiah describeth it: The • utting-off from this life: the not seeing of Yah, in the lande • f the living: the removing of their dwelling hence as a • ente: the shearing of life, as the weauer doeth his web •• ckes from the Thrummes. And in Job, Aethan, psal. 89. •• lomon Eccles. all men do descend to Sheol, as Joseph, Jacob, •• echias. And in a speech of death, when life is soon reco •• red, descending to Scheol, signifieth that the soul fully • ent from the body, even to the world of the dead: and 〈◊〉 divinity meaning to appear before God. In that sense • ery man's soul, by Solomon ascendeth, & the beasts des •• ndeth. So that the worlds common language: To des •• nde into Scheol, and the Prophets: ascend unto God's • one or to return unto God, leaving the body to the 〈◊〉 : these differ not in substance one hair breadth. Eu •• s Act. 20. fell from the third height, dead. But his soul 〈◊〉 yet within him: and then had not descended into 〈◊〉 . The soldier buried by Elyseus was dead: but whe ••• r his soul had fully left the body, that may be further • ired. Our Lord being dead, had not his soul resting • e dead body, but void of all controversy, it went to 〈◊〉 world of the souls, through the tabernacle of his • e, and to paradise: the joy of happy souls. Which • g to testify, some of them returned to this world. The • ell and his Angels might well perceive it: But the • ch or article, Descended into Hades, meddleth not 〈◊〉 one or other, but maketh sure a full and absolute de • ure unto the world of the souls. His sufferings were ••• peakeable, and the agony of his soul: as he told at • r beginning to his Disciples: and when skopers were • ut him, and dogs, he declareth by turning his speech unto God, how to unspeakable extremity his torments went on: Why O my God doest thou forsake me! The phrases of both, the first from Psal. 42. the verse repeated Psa. 43. (for the Greek of it is the Greek of the new Testament) the next from Psal. 22. these two be the saddest phrases of the language. And we must think, that as much is under them as can be contained: for the suffringes of our Lord, and that he spake of his own person. But I am not now to run into a common place: if any stir be of late risen, that way, men of preferrment for their pains, must look to the defense of the truth. And it is injurious to require any to war on their own charges: as some have requested me to deal herein. But for a Translatour, he must be careful in such points: where for the manner of the world the Scripture hath terms general, that the unlearned in tongue, and the unstaid in the grounds, will turn often times into a wrong sense. In this sort the term, Hell, thorough the old Testament, should be well looked. He that thinketh it ever used for Tartaro or Gehenna, otherwise thē the term Death may by Synecdoche import so: hath not skill in Ebrewe or that Greek, which breathing and live Greece spake: if God hath lent me any judgment that way. And who so ever cannot clear the Apostles words by men indifferent: as Old Greeks, Rabbin's, & such like is unsettled in his study. Saint Peters place in his first Epistle and third Chapter affordeth a good example for heed in places hard. Though it belong not properly to this parte which I handle. For he spake so plain, that any Jew then, or yet alive, would understand him. And thus he should be translated: Christ suffered, &c. being made dead in the fleash, made alive by the Spirit, in which spirit he had gone & preached to them that now are spirits in prison: because they disobeyed when the time was: when the patience of God once waited in the days of Noah. I assure myself that there is not any learned Jew in the world, nor was, since Saint Peters time, but would thus understand him. For all these points are plain with them: the Spirit of God, Gen. 1.2. Ze Ruho Shel Melech Ha Mashiah· This is the Spirit of Massiah the King. So, the spirit of God that preached to Noah, should be that spirit of Christ, whō Saint Peter in expounding his mind, calleth God, whose patience waited. Also they have this most famous, howe God long shown his patience, while • he Fathers were alive: howe the holy Ghost preached by Noah. and first by Noah since the day of Adams fall, & day • f pronouncing the curse upon the earth: telling Noah the •• me of Execution: and that that generation strove against • he spirit of God: & that God brought upon them double •• aues: of water and of Gehennah fire. And in the text of • oth Talmuds this matter is laid as a common article Dor 〈◊〉 -mabbul ein lahem chelek le Olam ha-ba. The generation •• at died in the deluge, they have no hope of blessed por •• on in the world to come. Now, seeing all these positi •• s be true, that by the Eternal spirit of Christ, his human •• ule came to the body and so it was made alive: and that • he Eternal spirit is about ten times noted in the Law to • ue gone done: (whence Saint Peter divinely taketh the •• each of Christ his going in the divine nature, unto o • her as famous matters) & shown patience: and brought 〈◊〉 Deluge upon the world, void of Religion, and prea • hed not in any man with express calling afore Noah, and • herefore his story was the fittest for an example: and damneth forever all that be out from the covenant: seeing all this matter is true, & the propriety of Saint Peters words in their most exactenesse, will abide this: and the Jews, to whose natiō he wrote, admitted all this: and never would admit any other meaning of these his words: which for matters in visible, must be plain and in granted senses: A learned Translatour, who from childhoode should be acquainted with the holy Ebrewe & Greek: and for it with all writers for both tongues, such a Translatour would be better then many cōmenters. Saint Peter would acquaint his nation, that the Spirit of Christ was in the Prophets, whom they called Jehovah. And in a matter of so great weight, to translate so that the human soul of Christ should now be meant spirit: and that to be made alive, which die cannot, and to take a journey vnrecorded in the penners of the Gospel: and to preach among souls, gone hence & to Noes age peculiar: as having disobeyed once: but after as better advised: If Saint Peter had any such meaning in glaunses vndisputed out: the scattered Jews, who admit no doctrine but taught in Moses & the Prophets; they would have rejected all the Apostles authority. But in this place we make clouds: he bred none. And in our clouds we might sooner enable Job to bring about all propounded by God, as above his reach: as defend Saint Peter against any Jew: which thing he that cannot do, is but a raw Doctor of the new Testament. A man might as soon tell upon what foundation the earth was laid: what measure it hath: how the Sea was shut with doors: howe it is swadeled with the dark: howe to give the morning his charge, and to show the day spring his place: yea and may as soon open the gates of death and see the doors of the shadow of death: as tell howe Christ's human soul could die, and be made alive: and what sermon he should make enjoined from Moses & Elias doctrine: or why peculiarlie to men of the fludds age: or defend cōstantlie any such thing, at all, done by Christ's human soul: of any conference or speech among the dead. And Saint Peter knew that Moses commanded to leave the hid things to Jehovah our God: and knew that our Lord him self never taught his Disciples to break that: and might not breed leappers over the threshell. And for this very point of our affirming that Christ went to Gehennah, the Jew Isaac Ben Arama, who writeth full excellent things for Christianity in Shaar 52. upon Exod. and showeth that all his nation since Jerusalem fell, have mistaken all the Prophets: and is cited for our side by Munster and Nebiensis upon Psa. 110. he disputing upon Levite. 26. for the end of the Law, and howe all those curses might • e avoided; saw no comfort in Judaism: and then he • urneth toward Christianity: but complaineth that we make Christ descend to Gehenna: and to bring out the Fa • hers thence: whereas if we had expounded the suffringes of Messiah (which all Rabbin's confess that the Psalms make them infintie great) as the Evangelists pen them, • old by our Lord's own tongue, and much perceived • y the Disciples: such a Rabbi would have turned ma •• e, and by such means we Christians should have coue • ed infinite many of our sins: where God would miti •• te many his punishments over us for turninge sinners • nto the right way. I wish all that love the truth, to try • his proposition; None that know absolutely, as a profess • our of Ebrewe and Greek should, the holy phrases of • cripture: Sheol and Hades, Gehennah and Tartarus, and whence Paradise for Heaven, and when it began: as, THE WORLD to come, no Linguist, a true Linguist, meting with his match to be tried by authors indifferent (as the Disciples spake and wrote) will defend, that any one syllable in scripture doth so much as ever glaunse, that Christ descended to Gehenna. Here, & in such points a translation bearing on the same page the original, Hebrew for the Olde, with all Masorites clearing of the text: & the Greek for the Newe, with declaration from what kind of writers every member of sentence is fetched, and made according to them by one that hath his eyes in his head, and the spirit of Elihu in Job, such a translation in one word would calm all waves. The Aethyopian translation may be an example upon Saint Peters place, which hath for Spirit, Manphes Kades: the Spirit Holy. The plain Aethyopians, among whom many Jews dwelt, show that they never staggered there. By such two words in a margent note, all strife would cease. So in the Psalm 110. The Greeks translated divinely: From the womb before the morning star have I begotten thee. The Ebrewe was hard of purpose: and the Greek Translatours do show their great divinity. I would herein follow them: either in the text, or lay them down as paraphrastes in the margent. For their authority for divinity is next the undoubted Prophets and Apostles. Though for their difference from the Hebrew, accented, vowelled, & sound in every piece of letter (so near it must be examined) millions of points, which entangled us, must be considered. And now I have handled largely three points of eight: wherein we must confess oversightes: which for a dry causie bring us to quabbemyres: and we may not refuse amendment: for fear, (as some have spoken in effect) least men will say: we had no way at all heretofore. This objection was made. Men will say that we had no Bible heretofore: if we now amende. It may be learnedly disputed, whether they be men that so speak. For they that read the Bibles translation of ours, best know by their own experience, where they stick fast: and these gainsayers show that they never read the Bible: and men of such humors are not to be counted men of worth in tongue: and they that plaspheme the certainty of God's word so pure, so wise, so watchfully kept, little know what they do in so weighty a cause: & they injury authority, whē they hinder • he public good. But this labor should have a mild style, • o win all to a good work. Yet thus much I dare say: that, right, not might: skill, not will: pains, not gains, should bear sway for that book which the Greke term • alleth Book (Bible in Greek is book) as being the only • ooke of all books: as all being babbles in respect of it: that • nlearned babbling may not be thrust unto it: but such as hath crept in, must be taken out. Now for the fourth •• inct, Termes of Equivocation witty in the speaker for •• miliar and easy matters, howe they must be looked vn •• , that a Translatour draw them not to foolish and ridi • ulous senses. In this sense Moses said, Seth named his • ine Sorrowfull (Enoch). Then sprang profaneness: Concerninge • lling upon the name of the Eternal. Thus he proceedeth to •• we howe man's wickedness hastened the curse, which • od pronounced upon the earth. And whereas he taught •• e Gospel and prayer to God closely: because the wic •• d would never understand but skoph, if it had been at • ge told: he teacheth the fall away as closelie. Hebrews •• ry many, rightly understood Moses: and Kimch • the •• mmon recorder equal unto a thousand: and Latins •• any: But dog Jews, who would not have Christ Re • eemer, and espy our strength, they rebel against the •• ght: As Ibn ezra with others, of like rancor. Herein • marueill, why Tremellius having done well, was altered & marred after his death. As likewise in Daniel 9.24. & 23. I could wish him restored to his former goodness. Now we upon Gen. 4.26. say, Then men began to make invocation in the name of the Lord. But Moses expoundeth him self Ch. 6.1. (the Cha. 5. is but a parenthesis in the narration) and showeth when men began to be multiplied, God saw that their malice was great. And that is the reason why our father Seth termed his son Enoch: Sorowfull. It had been senseless to call him sorrowful: upon calling on God's name. Now the Prophets call Man Enoch: still expounding the text. So that a corruption of it, grieveth all the rest. An other example of this kind I will bring from the new Testament. Mary Magdalene had that affection towards Christ, which every full faithful soul hath in the Canticles. When she was a little past the watchmen: she found him whom her soul loved: she laid hold upon him: as not willing to let him go. Our Lord saith, cleave not to me: or fasten not so on me. I do not yet presently ascend. The holy and wise Evangelist left out her action, to be gathered by our Lord his speech. So Daniel omitted his hinderāce of Nebycadiozor to worship him: for modesty, and by the sequel doeth teach it. Any wise may see, that John did the like: in omission of the woman's hearty gesture. And our Bishops notes learnedlie show that. For thus they speak, upon John. 20.17. Hereby Christ correcteth her carnal affection, looking too much to his bodily presence, and therefore he pulled her from outward & externe offices, towards his bodily presence, and willed her to be mindful of his ascension. The translation of the text is senseless: Touche me not, for I am not yet ascended unto my Father. Every linguist will confess, that two gross faults are here committed. For the Greek Verbe of touching is such, as timber works fastened touche: and is, To fasten unto: to be joined unto. And so Saint Paul doeth use it, saying: It is good for a man not to touche a woman: that is, not to be fastened by marriage as one. And so, Haphe, a substantive of this verb, is translated, a joint. Ephe. 4.16. This was a gross oversight: not to clear the equivocation. And some who have a mind to Descend to Gehennah, and cannot abide that Christ's soul should go to Paradise, as the thief believed it should: and as all Jews would swear, his words ought to mean, have cited this text against that: • s though Christ spake of his souls ascension, denying it ascension: where all souls that ever were, ascend to God's judgment. The speech following showeth, that our Lord •• ache of his bodies ascension. Now for the term in the Greek, ill translated, I am not ascended: all of Hebrew study know, that the tense Abar is used infinitely for a time not past, but quickly to come. And the Greeks, Eusebius, •• ocopius, and such, note that: but the Doctors of Hebrew • kill, even to their Babes, so plain it is. Now our Lord •• ache all in Syriaque Hebrew, saving the revelation. And his phrase uttered after the resurrection, showeth that: • hich thing John would express in Greek: but for us it • old be, I do not yet presently ascend. • stand the more upon this matter, for that a scholar of •• asonable good accounpt in speech for one of you No • es, Psa. 16. where you meant Scheol the world of the dead: • ere he said he would burn in this opinion, that Christ •• scended to Hell, meaning Gehenna hell. I would not •• ish him to stand to his words. One is ready to bring • gainst him:

I will defend Bucer's bones of Doctrine, that they are • urified with the fire of judgment, against any that will disturb them, in our nation, for Psal. 16. and Act. 2. But I must return to translating: where two gross faults in one short speech stain much the glory of God's word. Because it was an Herculean labor at Augaeas stable to toil in this part: I noted about three score chapters of Isaiah, Ecclesiastes, and others with lines what I blamed in this kind: and sent them to an whole nation to be looked unto: and will here lay down an Epistle written afore unto me from them by the consent of their most Noble King, for that kind of study which I felt painful & costly now thirty years: though some of ours despise it: and for their resolutiō to have this work to go forward. Thus it speaketh: written by one special learned Scholar:

This kind letter would not be forgotten: specially of me so much behold̄ to the nation: and much more then yet I have shown, which now I cannot stand upon. But I must return to the foresaid translation: yet I must not hope to bring in this kind where all will run in one sort, examples one of a thousand, that I might: where the Prophets short speeches to stir diligence, are by us turned from Christ to Belial, from virtue to sin, frō the temple of God to peors religion: as, if thou hate her, put her away. I will show anon, howe it fell out, that so many errors grew, the cause whereof, they that be in them, I am afraid, do little know. And thus much for the fourth point; that terms of Equivocation be not turned to ridiculous senses: wherein we have committed many offenses: but not more nor nothing so many as the vulgar Latin. The next point that I am to handle, is most pleasant: and the missing in it argueth not want of learning, but of leisure. • t containeth constant memory to translate the same often repeated in the same sort: and the differing repetitions likewise with their differences. Moses terms be repeated infinitely in all the Prophets: The Psalmist followeth Deborah much in the very letters: and Solomon much • is fathers sayings: though in much again he is in style •• raunge as having much conference with Eastern Phi • osophers. So in Ecclesiastes, he differeth in style from all. • ob is also in his very letters cited very much of David, Salo • on, and the Heard-man of Tekoah: who beginneth with the End of Joel. Isaiah likewise hath as Joel this sweet & terrible saying: Ce shod myshaddai iabo. Showing how he hono • ed the spirit which spake in him. Micah doeth honor him •• much and more: who copyed out a great number of •• nes from Isaiah with very little change: And Jeremiah follow • th him so notably, later by seventy years, that in long • lusions of Pachadh, Pachath, and Pach, as fear, care, snare, ••• en tossed in the sentence: he solemnizeth his very Let • rs: showing with all how that which Isaiah teld, they felt: 〈◊〉 in Taaniah and Aniah, bewailing and wailing Isaiah pro • hecyed, Jeremiah recorded, both to Judah. So for Moab he • ath Esaies eloquence: and Abakuks very syllables for Babel. So Habakkuk too hath Esaies for the knowledge of God covering as water doth, in the Sea: so Micah the seconde beginneth with that strange Grammar and letters of Micah the first. Hear ô ye people, all they. The Hebrews change the pronownes suddenly, now and thē: as the two Michahs do, ô YEE, and all THEY. Now, the using of the same syllables, biddeth to look unto the same event. Micah son of Imlah proved true in Ahab, and the fall of Israel for the time thē, though four hundredth false prophets thought and taught otherwise. So should the Jews think of Micah the Morasthite, that his words would prove equally true. But to hold on: Habakkuk entitleth him self a Prophet: Aggei and Zacharias do the same: none, I trow, but they three. The reasons be weighty: And Daniel is a wonderful gracious man for all things. And in noble sort for this: for calling by one skillful word, whole stories to be compared together. By the word Tippaghem, was Troubled, used only afore in Pharaohs spirit, placed again in Nauocodrosors he calleth into mind: Pharaoh, his Chartummim, or conjurers, Joseph and infinite comparisons with Nauocodrosor, his Chartummim, and Daniel: yea the whole stories for both kingdoms are called into mind by one word, Be-hammered the word properly signifieth. But how so ever it should be translated in the margent of the later from the first it should be noted. So whē he praiseth God, as dwelling in light that none can come too, which thing God handleth in Job in speeches reaching through the frame of nature, Daniel useth a phrase used only of God: Iadagh Binah: to know understanding: teaching thereby howe he that will, may prove true his saying of God's wisdom, from God's own declaration of it: a peculiar longe speech used of purpose in that argument. So Mauz, the name of might and almighty used of David, Solomon, Isaiah, Nahum, Ezekiel, with attribes commonly of rock, life, salvation, and such. So in Daniel in the plural number incresing the force. Maüzim, and the temple is called the sanctuary of Maüz, and fortes of Mauzim: wherein while the Seauentie hid their mind, an error intolerable came in, in Dan. 11. which thus should stand: As for the God Maüzim (that is almighty) in his place he shall worship, yea a God shall he worship whom his fathers knew not: and he shall cause the holds or fortes of Maüzim to have a strange God. Here the Angel comforts the Jews against Antiochus strength, by the very name of God, twice laying attributes of the Temple to clear the speech. But I may not tarry in Daniel, Nehemiah's repeateth that term in honor of Daniel, & memory of him. But of all, Ezra, is most herein, whose whole work of the Chronicles is infinite much in the very syllables of the former: and when he changeth the phrase, that change hath great use, and should be marked in a translation. Such is the new Testament: whose first oration fasteneth to the last speech of the old. For Gabriel to Zechariah beginneth the new Testament where the old ended. And this should have made the Church to have hid the • idde Apogrypha, according to their name: and never to • aue let them see the sun of the Church. They break the chain: and make monstrous all the body of the Testament, absolute without it: and not admitting any word of it: for language to any one letter, nor to any wit in style, articles or story. Infinite much of the new testament might have in the margent the Hebrew which it trāslateth. As this: Grace and peace from God: Aaron's blessing, & this: God knoweth who be his: from Moses speech to Coreh: and God hath not forsaken his people. Be thou perfect as thy Father in heaven is perfect : from this, Thou shalt be perfect with the Lord thy God, and so infinitely. A Translatour should have all this in tables before him. So the Bible should be shorter for memory by a quarter: when the mind should see what was plain afore, and is but repeated. And in facility ten times easier: showing no new matter to be in handlinge, but a commentary of the old. Moses song, Deut. 32. might be shown all through in the Prophets, Paul, Peter, Jude, & others. Howe we have contemned all this: examples we have like the sand of the sea, that cannot be numbered. Two I could bring too heinous: either ouerturning, the one the main of faith, in a Trāslation: the other in a note casting out the canonical with a Semicycle, as less profitable, and drawing in Tobyes Legenda aurea, made as other Jewish, forbid fables, to break all the frame and honor of God's counsel: wherein we show that we never knew, howe the families guide the holy story, in a most sensible dignity: and what families might not excel the rest, nor yet in any dignity come near the chief. And thus five partes of my eight are concluded. In our sixth care facility of phrase defended by the new Testament, the Septuagint, and writers old indifferent for all nations must be had. Here students in Hebrew miss by curiosity: as when they say: He that believeth shall not hasten. The Septuagint knowing that hastening to unstaid thoughts in the mind, and color of face argueth shame: said shall not be ashamed. Moses saith: The day of their destructiō is near: and the case of the things ready for them hasteneth. Saint Peter translateth him most oratoriously: though changing his order: Their destruction sumbleth not: and their judgment of old is not slow. The holy Ghost his translation here should stand. Many such places come where the strict propriety is too harsh. As, If the just have his payement (that is doubtful to the simple) in Greek, is hardly saved: very learnedly. Ignorance herein caught of late two sides of striuers tardy, about this: God called for darkness and it came, and they were not disobedient unto his word. Therein some defend the Hebrew, as they may: but marked not the verb plural put impersonallie. The Greeks altered the relation of disobedience unto the Egyptians thus: As they disobeyed his word. Herein we had a very unseasonable strife: with bitter contention, and extreme unskillfulness in the offenders and defenders. The Greeks knew well what the Ebrewe had: but saw it harsh for the Greek phrase: and that made them depart from propriety, as paraphrastes may, retaining the sense. And here I think it good to digress a little unto the Septuagintaes story, for great use of our present matter. Their time is said to be in Ptolemy the second his days: their mumber to be exactly seventy and two, six of every tribe. Ptolemy Philadelphus desirous of a famous Library, sent to Iu • ah for their best authors and translators: and had them •• nt. They translated several partes about fourtene chapters, as now we distinguish them: or someone might go •• rough some little book alone. The copyes which they • ad with them in Egypt, were not vowelled nor accēted: • ut as some Printes yet are without either. Where both •• lpes are not, none without exceeding great pains can •• t upon the truth always. The want whereof left the •• ptuagint unto infinite errors. They were not all of like 〈◊〉 . The Translatours of Moses were very eloquent: yet •• e Translatour of God's words to Cain, either of purpose •• d his mind, or was very simple in Ebrewe. They who • ealt with the story, were likewise eloquent: and so in the • rouerbes and the Psalms. The Grecian on Job was a •• et reader: and cared not to yield every saying strictlie, • ut what might be to Greeks familiar: The Translator of • cclesiastes, was younger in Hebrew thē Greek: he of Amoz • ot the best: he of Ezekiel very learned. The diversity of their style: and hitting now: now missing far, in the same, tells that all did not all. Oftētimes they rather abridge then translate: as on Hester, & infinitely in the Prophets. In mysteries and hard Phrases often they deal exceeding well. But very much they hid their mind▪ specially for the worlds age betwixt Adam and Abraham. There was no other translation but theirs in the Apostles age: and it was more known to the Jews then the Ebrewe, ended from daily use five hundredth years afore. Therefore they use it exceeding much. In many places they leave it & translate most oratoriouslie. It was often deceived by mistakinge Characters like: as, Daleth and Resh, be: D. and V. Caph & Resh: where the foot of Caph wanted Inke. In such places, if the translators had borrowed their neighbors copies, they had not missed. But they saw no reason of exact care, where their labor was required only for a brave Librarie. Syracides that was a child when they translated, excuseth the matter, how hard it was to translate Hebrew into Greek. Hard must it be for thos poor afflicted Jews loathing Heathen, to afford seventy learned through all the Prophets Emblemes, Hebrew subtleties, and Greek elegancy: where the Church never had seventy, or I trow seven that spent their life in Hebrew & Greek for the explaining of the Bible. Their translation was turned into Arabic, though that tongue is almost Hebrew, and into the near Ethiopiā: either because they had not exact Ebricians, or thought it not safe to differ. The vulgar Latin, and all ours, saving the Geneva follow it. And this is the cause why ours come so much short of the Hebrew. And the defendours mind to feed on ackornes when corn is found out. Judgment in a sucking Babe is not weak, short of a man's: more then theirs which compare ours with one able to abide trial by the Ebrewe, cometh short of true learning. The Geneva followed the Hebrew, though the French brag how it followed their: the Dutch how their. I trow it is not inferior to any of theirs: as D. Trelcatius often confesseth at Leyden. And I think the BB. revived the followers of the vulgar Latin and the Greek, least our people should be too much amazed at the first, by the great diversity. But to return & conclude: as memory to mark howe the la • er follow the former for light, and delight, so a learned • acilitie is of unspeakable force. Now cometh in the • eauenth point: the brave Greke terms either of the Sea • entie, or of the Apostles better usage. Their marking is of great importance. And this should not only be a great help • o show still through the margin God's handlingl all his old •• ories: but a matter of certainty in difficulties. Some here •• iding amiss, disgrace all. For example this may be taken: • aul saith: We must give more heed to that which hath been • ard, least we flowe: our common translation hath: least at • lie time we should let them slip. Saint Paul had been a • abe, if he had thought that all Jerusalem's Rabbin's could •• rget vpō what principles Paul disputed: or thoght that 〈◊〉 the Rabbin's had embracest the rules & principles, they ••• uld soon forget them. Here the Arabiques translate ele •• ntlie, Naskitu: WE FALL. The Syriaque, Naebed WE PE •• SH. Saint Paul's metaphor was taken from Jeremiah's la •• ntations, 4. in Teth. They are in better case which died 〈◊〉 the sword, then which died by hunger: which flowed, 〈◊〉 perced by wanting the fruit of the field. This trope •• lled into the Jews mind Sedekias kingdoms fall: and •• arned of a far greater, which soon fell upon contempt 〈◊〉 this warning. Of that Yerushalmi hath a common treatise, 〈◊〉 whole book upon this: which all, Paul warned in one 〈◊〉 term: that might not be turned to a base meaning, be •• lling no men of gravity in any religiō or reason. In this place the bare word should have been kept, or another warranted. He that could not come to Saint Paul's reach: yet should have marked how from Pro. 3. his Greke word was takē: for a froward departing, & the word two ways terrible, each leading to destruction, and both meeting together, would be twice tres-excellent. The brightness of glory, Eb. 1.3. expoundeth Zemach, or day-spring, Esa. 4. to clear all the Prophets: all Paul, and the Chaldee (upon Isaiah 4) a rare place of old Ionat. a Rab (of old Simeon's age or near) speaking clearly of Christ. Now to teach us, that, The Syriaque hath Zimcha, Esaies. When thousands of these come in singular great matters, better then commentaries to lighten eyes: all together will make a mountain of golden learning, and have great force. Here a translator should have all that the new testament translated, noted in his Hebrew Bible: to be plentiful in the use of that help. So for this sentence: He maketh his Angels spirits, and his ministers a flame of fire : not only the Septuagint and the Apostles, but also the Zoar in many places saw that God spake of the Angels made like winds and flames. Wherein the facility of the matter should be warranted for better satisfaction of all: by all of indifferent affections. In this all translations of learned tongues old and ancient will much delight and strengthen: the Arabic and the Syriaque: the Chaldee paraphrastes, Onkelos, Meturgeman, Yerushalmi: Ionothan, Joseph the Blind, Aquilas: the Septuagint. Yea & the fragments of Aquilas Symmachus, Theodotion. As when Jacob saith, the Scebet shall not depart from Judah, till Shiloh come, Aquilas saith: by Scebet (in Greke Sceptron ) he meaneth the tribe. He said truly: Learnedly and to infinite good use. Yerushalmi and Barbinel check us rightly: for Malachi, Thus they say: For he hateth diuorcements: The Eternal is the speaker. Here their authority is the strongest of all human: for us, against them selves. The Babylonian Talmud is no less: construing Ezra 1. Chron. 3. That Jeconiah Assyr, in strait prison made Salathiel his son: here the Talmud for this one point is much worth. Most pleasant • re the Prophets words, turned by the Apostles: as Sechi & Maos, in Ierem. and Peripsema and Scybala in Saint Paul. • n this sort all the Greek Testaments words might be • rought into every Bibles table: yea and the Hebrew two, with one leaf of Grammar introduction: whereby a few • ours would yield a method to judge and study as oc • asion and leisure served. A Linguist would as easily per • orme this, as these his country lāguages. And this must be • olden, that Libanus affoarded not more timber trees to •• lomons house, then the Greek Septuaginta doeth to the • ewe Testament: and the terms called into question for • iuinitie being in it are best expounded by it. Examples I • eede none: infinite experience of daily striuers show e •• ugh. And now comes the last point to comment by •• ripture: so all Solomon's Proverbs may be set on the fit •• ories: so the stories with their Prophecies▪ & the Psalms • on the law: the Epistles upon the Ceremonies much: •• ch on all. The help herein would make the new Te ••• meant, and the former Prophets, as Daniel, Isaiah, and • h, easy, before the Reader cometh to them. And • we I have ended all partes touched in my entrance of •• ch. Ornamentes above these, I have else-where con •• ed into one work many already. To conclude, • s I had to say touching translation. The rare Hono ••• le Earl H. Huntingdon, many years together, urged my •• ll this way: whom one Earl of you, Nobles, of near • initie, succeeded in willingness & so liberallie toward • arges, that upon that (according to these eightfold ob ••• uations) somewhat, if God will, shall come to light. And one of you Lord's requested me to write a common Epistle to you all: that you might so better know howe in time to agree for execution of good will this way. That request I have (as ye see) accomplished. And I hope your Noble learning will not expect an inflaming peroration. The dignity of the matter is greater then any Orator can match. And for personnages, none be so fit as yourselves to urge it. Professed Scholers, who study to live: and not live to study, are commonly, being advaunced, hinderers of all that passeth the common base course. And as my furtherance for honorable words, works, charges, and all tendering hath been from the Nobility (from what side the contrary: I will yet see, and nothing say) so I am free to choose whom I would honor in this motion. Under the term of Nobility, as we here towards Germany do, I contain all the ancient and good Gentry of the land: whom all I wish to have a care & portion about the book of life. The deliberation should be quick. The King of our language hath dealt very royally for his part: with a willingness very ready. Yet my great desire was, that English Nobility might be moved, to be at the charges of this travel. And so I leave the matter to your learned Honorable and Worshipful consideration.

A request to the Arch. of Cant. to call in a corruption of a late English Cōmentation upon Daniel, dedicated to the right H. Lord's.

YOVR Grace, overseer of all learned matters in our Nation, and I, having a right in things of my own travel, and all our nation, as contemned or deceived, • aue been injured by a Printer, who hath corrupted my • ommentaries upon Daniel, specially in the Hebrew: to the • isgrace of all the work: and of all our students. In the •• brewe verses of Rabbi Sadaias the letters which begin the • erses words, commonly five in every row (besides the • lphabet letter) stand for the Arithmetique, how often the • tter entreated upon, is used in the Hebrew tongue, and the •• ripture texts agree in number: where, if any one letter • amiss, all the frame of the work is marred. Moreover 〈◊〉 the Ebrewe texts all Printers and Writers think it a • y gross part, ever to corrupt any Scripture text: as the • wes glory that in neither Talmud, nor any commentary • heirs ever any text is corrupted by the citer. And they • e this a common saying: That to miss in one letter is • orruption of the whole world. Now when Jews and •• ristians see that things in Hebrew corrupt, overthrow • that present argument, stayning holy Scripture, and • th skill rather of Balaam's Ass, then of learning, come • th, in England, where men should be learned, & things • ered unto our Honorable Lord's, they will think ve • basely of all the Studentes of our nation. Those verses a matter of so great importance, that a Professor of • bridge offered an Angel to have one copy in written • de: and after mine came forth: two students one of Cambridge another of Oxford, desired me to put thē f • rth in fairer and more distinct letters: and they would each undertake copyes to five pounds: both ten. Herevpon I caused M. Fr. Raphelengius, the best of Printers, to print me a thousand: which I have sent to England, to make our Divines readier in great matters. Master Joseph. Scaliger, a Gentleman of rare learning, and Master Raphelengius had never seen them before I sent them to Leyden: Both as good Linguistes, as any in the world: and learned men: to whom I am very much beholding for singular gentleness in lending me books rare and of rare commodity: such as our nation, I trow, never yet saw. A certain English man here, had by my gift but one copy, and was shown the use of it: of whom I demanded in sadness to record it in print, what he esteemed of the matter: and he said that of truth, he would not for twenty pounds be without the copy and the matter. The case standing thus, I cannot choose but be grieved to see my Ebrewe studies so defaced, a good old work and a rare monument, marred, & occasiō offered to have our natiō for learning much contemned. The certainty of the holy text in Hebrew, is a matter, as all called to grace, will confess to be gracious. And that rare piece of work of Sadaias, will seem, to all, void of Papistry, and endued with reason, to confirm much the certainty of Scripture. Wherefore proceeding from an enemy, for the truth, & grounds of faith, the corrupting of it should seem a work far from grace. Besides these verses of Sadaias, a piece of the Yerushalmi Talmud, very pleasant and learned with Gentlemē learned in Hebrew, is corrupted in this Printers edition: whereas no open adversary could so much disgrace, as such a corrupter of matters brought about not without great pains, pretending reverence to the author. I have felt grief in this kind already not a little: by a book collected from sundry fragments by a seruingman: and falsely reported to be notes from me. As that book was in printing, I did cause the seruingman to show your grace of it, that the Printer had no author for his work: and, as he told me, the Printer was bound in five hundred pounds not to proceed: but by a bribe, ventured against his band, and upon complaint answer was returned, that the Printer would noise how he was undone: So against all that I could do, forged ware, some stolen from me, some from others, and more kinds then Laban's sheep's colors, were sold dear in London, and Sturbridge fair, and still fathered upon such as most loath it. As all truth should be truth: specially in divinity it should be so. And the befooling of an whole nation should not be counted a light fault: in forging authors, by pieuish printers, & greadie of dishonest gains. I was minded never to have printed anything. But forgers of matters to be as mine, which I lothed, they forced me to leave in print the whole vein of my judgment in Divinity, in the book of Scripture consent. That any might know mine from forged ware. Now at my first printing much anger I had. When it came forth: the great Lord Chancelor told the Queen, as he bragged, that in no case any countenance might be shown me: & thereupon a Noble Earl, who had named unto me a fine recompense of my study, hearing of the L. Chauncelours speech, altered. And I to pay the L. Chancelor, minded to have lived in Germany: till I heard the Queens answer: That he commended, whom he condemned. For that the book was schollerlike & all for the States good: where to know howe to ouerreach others, & not to do it, argueth a mind bent to quietness. Another gave out words also to the Queen: unlearned and malicious: of whom I will yet speak nothing. Your Grace I must now commend for much humanity, that told one, sent in my cause: that whatsoever you could do for me, you would: So that I would acknowledge my friends. In truth my L. touching preferments I was thus minded hitherto: that if my worthier in the common estimation stepped before me: I would rejoice. But when two hundredth thousand pounds a year is spent by the Church upon such as cannot read a line of the Bible: and I could not live in England vnsollicited still to preach: and was commended by the Queen, whom I trow you will not check, I see not why I may not require my recompense: as the Realm hath put the Queen in trust to deal: and require it with as good a conscience, as you may receive one penny of your tenantes. You gave me counsel to be toward some Bishop or some Lord as one said to whom it should be told. The Queen or a Prince should be the only Patron for one of my years spent in hard studies. And the Countess of Warwick told that the Queen would not for all the prefermentes in the Realm, I went out of the Realm. In the time of deliberation, I pray your Grace, that Printers be not allowed to disgrace my studies.