AN EPISTLE TO THE LEARNED NOBILITY OF ENGLAND. Touching translating the BIBLE from the original, with ancient warrant for every word, unto the full satisfaction of any that be of heart. By HUGH BROUGHTON. JOHN I. The light shineth in darkness, though darkness doth not comprehend it. MIDDELBURGH, By Richard Schilders, Printer to the States of Zealande, 1597. To all the learned Nobility of England, HUGH BROUGHTON 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. WHEREAS many (right Honourable) from the high to the low, of all sorts 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 plains and ornaments: that such as study it, should in no place be snared by the translator: 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 execution of the work: to show what in this pains may be better done then yet we have in England. And as bare shortness is soon viewed: so matter of large, long, high & deep quantity, shallbe brought into speech of no greatness, but narrow, short, low & shallow, that the meanest may in good part judge, what ought to be censured. What points a sincere translation ought to have, more than yet our have. The holy text must be honoured, as sound, holy, pure: heed must be taken that the translator 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 translator 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 from the Septuagint may stand profitable in the margin 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 shallbe used, by your honourable patience. First a translator of the Bible should beware least of his own head in translation or notes, 1. care that the holy Hebrew or holy Greek text be not disannulled 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 than 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 sky: 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 creation: we might have been sure that the father of light, An holy 21. fold Alphabet, a matter of bravery, telleth babes that God would never fail in a ●od or prick of necessity. Psal 25. omits Vaughan & 〈◊〉. would never require that: but would also for his part afford a law, void of trap 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 Hebrew words of sage force. The Psal. 145. is alike, Psalm. 145. Nun only is omitted. Psa▪ 34. hath an overplus Psa. 37. hath an Alphabet with much interlacing. Psal. 211. & 12. in ●che member. Psal. 119. eightfold. 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 Gods laud. 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. Matrons virtues in Alphabet. Pro. 31. Solomon in like battell-ray hath commended good Matrons: that they teaching their children from the breasts, should give them the milk of God's word. And jeremy at the kingdoms ruin penneth his Lamentations with a watchful eye, very much for phrase: using from Moses, David, Solomon, Esay, and all former, jeremies' distinct art, of a confused state, in a sixfold Alphabet. 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 Gods looking too his letters might be seen. These being matters of Elegancy more than bare necessity, Matters curious in elegancy. show that no less watchfulness was over the words of sentences. Which thing should move us to hold the text uncorrupt. The 148. margin readings. Besides a matter of singular great importance cometh hither to be considered: the margin readings 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 margin. These greatly touch all to know why so it falleth out: Christians be loathsome that slander the holy providence, as not providing well for them: where unspeakable care is showed, for their tendering. 22. times Naar in the Hebrew text is read Naarah. 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 writ Naar, a Girl, for Naarah: the margin term read for Naar: which signified a Boy or Girl: and for weighty cause was read Naara a Girl. The filthy town Zebyim, burnt from heaven, named of the pleasant situation, the Roes, a name of Christ in salomon'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 margin to be read, they who say, that corruption bred this urbanity, 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: Margin readings in books set forth after the captivity, since when Jews had no hindrance to save the daily read text, argue the slanderers of dullness upon gross impiety. as, We do not sacrifice: or, Sacrifice we not? there in Loa, and Lo, the word of the text and margin expound one the other. And again in Zacharie speaking of jerusalems' destruction & women's usage by soldiers gross to speak: the text telleth the term to be seen: the margin, what the holy Spirit would have read. Thus for civility or facility in sense: the margin 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 margin 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 touch every tongue, some only Hebrew grammar: where a learned professor would as soon look to swallow a camel, as to escape blame, in unheedines herein. Succession of rare godly men, all Babel's reign prove all babes who think that all copies in so short time could be corrupted or any one lost. Mardochai was captived, which they that deny may see here what thanks Christians and jews would ken them 2 Sam. 20.8 enoch's speech and michael's were framed Rhetorically of Hebrew DD. from Moses short speeches: the like whereof is yet in their commentaries Talmud rabbi Nathan, & Midras Debarim. And further off would he be from thinking that Babel caused one letter amiss, when jeremy lived till Ezra was of understanding, Ezechiel prophesieth unto thirty five years of the captivity: the exact half: and Daniel was there all the while, the marrow of Godliness, 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 Hebrew holy story. Mardochai 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, Zachary, 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 enoch's speech: or michael's. 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 Massorites care should be opened: Grammarians of Hebrew sprung from Ezra and long continued: who reckoned every letter how often in the holy Hebrew it came: how oft words of short or full writings were diversly written & where: and what strange texts would seem corruptions to the unstaid: and for Eth and Vaughan, little particles how often they come together in sort easy to deceive a copyer, without a table of direction: such points are a brazen wall to save from doubt of scriptures certainty: and from extreme rashness: that condemn as faulty, things of heavenly sincerity. So when we come to translate Achaz king of Israel: 2 Chro. 28.19. 2 Chr. 21.2 or josaphat king of Israel: we should with the Massorites note the strangeness, that Israel is put for juda: and check the Rhemist, that marking that title in Achaz but not in josaphat, 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: Strange sayings upon rare occasion make Rhomistes and Rhemists blaspheme, whereby all their skill in scripture is soon seen, Hebrew elegancy strange in other nations, but full of effect, by the Prophets very Pithy shortness made us blame speeches most witty & far from corruption. 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 judgement: be cause 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 shallbe brought: The holy Ghost in Greek speaketh thus: jocob 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 pronoun They, the close repetition of the pronoun, That, & omission of the copulative, usual in Prophets, rare in common speech, caused us to amend the holy text: to leave jacob's burial untold, 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 Lambs, as the Greek translation expoundeth jacob's price. Gen. 33.19. Ios. 24.32. job. 42.12. and is no more used in Hebrew, and the 70. were borne in the end of the Hebrew ●on̄g, the eldest & best warrant for translating. Keshita is translated Lambs in the seventy: 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 colour, that Abraham in the text was put for jacob: but in the whole sentence the translators 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 willbe angry to have Scripture cleared, nor vex me any more with grave Fathers. If they that blame have any gravity or drop of grace, they will wish all men disgraced, rather than one syllable of God's word. And they who must confess unskilfulness, shall not do well, unless they willingly do yield unto the truth, and love the honour of God more than 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 clearness & authority must aye be strengthened by the Hebrew. Thus the text standeth: The text all translated. And jacob died both he and our Fathers, and were carried over into Sychem, & laid in the sepulchre 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, The note, untolerable. for jacob bought ●he sepulchre 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 current, 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 will 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 unartificial, 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 father's 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, upon whose death he endeth his The Perashah in the Law is a full separation of matter, which may not be confounded. 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 Stephen's 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 helped 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 shuffling of Abraham's promise into Terah's life, and translating thus: Gen. 12.1. The Lord had said unto Abraham, get thee, etc. 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 doth most touch the second point, of making scripture false by ill translating, rather then blameth the text. One place more hath the holy martyr, as Saint Luke did pen it, where some blame the writ, How 70. in Gen. 46. & 75. Act. 7. be reconciled without blame of copy. and more can not 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 indians, hath but seventy souls. Here is matter for a skilful translator to work upon: By my learned friend M. Phil. Nicols, being at carthagina's surprising. 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 People, five to joseph (unborn when Manasses and Ephraim were but seven or eight years old, at jacob's coming to Egypt) a son and a grandechilde to Manasses, Machir and Gilead: to Ephraim two sons, Sutelah and Tahan: with Sutelah's son Eden: all these, five: & accordingly do they sum all, to be seventy five souls. Great reasons moved them: which few words can not make plain. Saint Luke writing in Greek was to follow the Greek: though Saint Stephen spoke 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. showed a profound judgement: A phrase Act. 13. true in 450. which properly is but 339 and lappeth all one book and 19 places in one sum. regarding as St 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 Stephen's abridgement of old large stories cometh Paul's oration Act. 13. where he reckoneth the nineteen judges, thirteen defenders, 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 exactly 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 Rhemists mar the text: and the whole narration: neither hew faultless, who for years but 339. proper, say about 450. the hundredth and eleven of the oppressors nothing augmented the worlds age: therefore in propriety 450. can not be said: about 450. and in a kind of speech it was exactly so, and not about 450. And these examples may be sufficient to show a Translators care for defence of the text. Many are ready from both Testaments. One kind I cannot pass over, which Daniel hath in two examples: The Massorites only kept daniel's copy pure: twice in Dan. 7. and 8. where but for the Massorites Bible, the common copies would continued error. Daniel turneth the notation of a Chaldean kings name and his own Chaldean name, into clean contrary significations, by transposing one unsounded 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 Chaldy name the text in Plantines Bible is sincere: marking the difference of it Cham 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 imperfection. Then 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 willbe no better in daniel's eyes: whose rare commendation from men, and Gabriel is for us, not for himself. 2. Care: that the Translator breed not a lie. The next labour to this, no better observed of us, should beware making untruths 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 than the third part of the world, Sem falsely translated the Elder brother to japheth. touching japheth our Father, we stain his birthright: when our translation maketh him younger than Sem, Gen. 10.21. where Sem should be brother to japheth the eldest. The record of years, the situation of the words, the Greeks universal consent unaltered 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 putrefieth a box of precious oinctment, so one such oversight doth unto an whole book, and is a thorn to the side and eyen. another 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, Sensible wise speeches turned to witchcraft or extreme folly. in which my Lord drinketh: and for which he would search throughlie. 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 prophesieth. 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 vers. 15. Wot ye not that such a man as I, do consult with propheiers. This speech had no wit, less religion: how should ●hey think it: and why should he board with edged tools, ●o favour witchcraft? There our note hath these words: ●hough he did not the thing: he should not have nourished the opinion that he did so. Thus we slander the holy joseph, joseph slandered, badly. and ●exe our souls about conjuring and sorcery, where the ●each is plain. For Nichash, the term that caused doubt, signifies first, to try out, or find out: and in that sense Laban used 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 Bible's temple. But we make an hedge of thorns to shut men out: whence we can not gather figs and reasons: but many do gather pricks to annoyance of such as tender the joyance 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 shaft of spear: but being as thorns must be burnt in their place. The honey in the honny-combe, or the hid Manna, will not soon be found in the Prophet's languages, where the speech is worse than any Heathen would speak. And these stains Genesis had by us: being whiter than any snow in the original, and a goodlier body of story, than any Apelles pencil could painct for a fair Lady. In Exodus one point hath long troubled many: and at the last deceived our Bishops, to set in the argument a flat untruth, which should cut, as it were, all Moses in pieces. And hardly can a man find any part of the Law, where an historic error would more disturb. The place lieth in Exod. 12.40 These words we make to be the text: The dwelling of the children of Israel, which they dwelled in Egypt, was four hundred and thirty years. The fault was not ours, but the Papists, that brought it into honour: 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 dwelled 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. Genebrarde pievishnes: who yet professeth great Hebrew skill. Here Genebrard willing to defend the Latin rude translation, sayeth that Moses might omit some of his Ancestors. He that speaketh so, hath his conscience burnt with an hot iron. What Hebrew, Greek or Latin, thought Moses any further than the seventh from Abraham, and to what end and purpose should he cast all his Ancestors years up to Adam, if he omitted any? Or how could jocebed his mother be Levies immediate daughter by our four hundred and thirty years? And so in our lords house: where Ezron came with jacob: how 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 Lords 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 than Circumcision unto the Law, maketh it but four hundred and thirty years. And that our own Bible's note observeth upon Genes. Chap. 15. very well. So it must needs be a great fault, to cross ourselves and all holy authority, and all the best of all sorts, 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, The 70. paraphrasing for plainness Theirs and their Fathers in the land of Chanaan 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 disturbing all, must not be defended: how so ever Genebrard and Adricomius bring in their Chronicle all the worlds age to this error. Jews would skoph such Hebrew professors: that mark not how fables are made of purpose upon Moses phrases: that children should better mark them. Thus a Rabbin is feigned in the Talmud to reason afore great Alexander, against Egyptians complaining that Israel rob them & requiring restitution. The Rabbin objecteth the text as an unskilful man would take it: the dwelling of the children of Israel in Egypt servantes there was 430. years: and all their spoils were little enough for so long service. This fable made for skill 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 more were on the earth, of great troops: 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 religion. Wherefore they must lay their hand upon their mouth, that say, The Queen will not have the translation bettered. Her majesties 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 honouring God's word. Now that the good, of Bibles (which truly deserve great commendation, though not of absolute perfection) be not in any part hindered, which lightly are not faulty but where Papists erred before, Notes belie the text. I will rather touch 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. Moses made a grosselye● by blasphemous notes. wherein Moses had omitted one hundred years. Doth 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: poiseth the heavens in his span, holdeth all the dust of the earth in an half-pint: weigheth the mountains in a balance: and who could teach him, how to have instructed Moses better in the way of knowledge? When such perverse & crooked notes, disannulling that which Gods 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 unexplicable. One gentleman of the North complained to ●e, how that pains entangled him. Such erroneous pains ●hould be openly condemned, and not sold but to the learned, that can judge of untruths. Touching the 230. years ●n what dalliance with profane Heathen the 70. feigned not one hundred only to Adam, but 1250. more unto o●hers many unto Nachor, I have showed at large in a treatise of Sem or Melchisedek, and in my little book of long pains, chewing scripture consent. And I judge this a translators duty, to show the right meaning of old hide doings, which by mistaking blame the holy letters. A wicked table sold in the heart of our Bibles, disturbing all the Bible most shamefully. another 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 joas: while it endeth salomon's house in joas: 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 seaventene in reign. Now Malcuth being kingdom or reign, and the time agreeing with six and thirty years from judah's kingdom, parted away from jeroboams: the matter telleth what Ezra meaned: and his round sum from many particulars, in a narration known, had great clearness. Whereas the king's story might not have been penned at the first so. Now, where in a careful narration of long discourse, joas cometh son to Achaziah, saved by Achaziah's sister at an year old: and after a tyranny of six years, at seven, is made king: the denying of sonages propriety here is nothing less than to make a flat lie: and for six places of one tenor a sixfold stumbling against the holy Ghost, who hath planted in man a spirit that should teach him knowledge: against which they that strive, shallbe condemned of their own heart. Ben used elegantly in a borrowed speech: Which the● that saw not, disturb by one error all the holy story. In an other 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 Achab (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 signification, 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 nationes common readiness. They knew well that Ezra could not have from God any authority to check Gods former authority: nor yet to speak any thing 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 mother's name was Athaliahu the daughter of Amri king of Israel. Ben is son or belonging unto, or affected unto, in sundry sorts. Thereupon 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 * Amri and Omri I do use for the same: as he is translated by A. & O. 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 Achab his son twenty two and Achaizahu two years: and joram ●ame to the twelfth. Behold then the two and forty years of the kingdom of Achab. And for: His mother's name was Athaliahu the daughter of Amri: that showeth the reason of his phrase. For she ●as properly the daughter of Achab. Thus the rabbin showeth, how Ezra expoundeth the kings story for Amries' daughter, being properly Ahab's: leaving the proper time as unmovable as any rock: and for memory bringing many parcels to one sum. And therein must a Translator be so fully settled where property can not be altered: as careful, to allow and follow the truth of the Hebrew copy. * Pretence of reconciling, breeding endless variance, is most dangerous, against truth of holy story. And if the Lord tell six times, that joas the King was son to Achaziah, tables pretending to reconcile Saint Matthew & Saint Luke, breaking of salomon's house in Achaziahu: and bringing joas to Nathan, though Europe embraced them, and our Bible's bare them in their heart afore the holy Gospel, yet a sound Translator must loath them as a leprosy. How circumspectly we have done herein, we should consider, to abolish with public authority, our oversightes and unskilfulness, 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 judgement. And Christians should not be as the Athenians, whom Demosthenes taunteth for being like dogs that bite the stone flung at them, and not the flinger: blaming not the authors of the fault, but the tellers what is committed. Dan. 12. The wise will always love understanding: as the wicked can not abide it. This table poisoning all simple that use it, maketh the fathers of our Lord all these, simeon, Levi, Luke 3.30. Matthat, Iorim, Eliezer, Iose, Er, Elmodam, Cosan, Addi, Melchi, Neri, who was Salathiels father, the table maketh all these to be the Kings from joas to jechonias. A greater matter of story could not be, than our Lords 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 * Mine answer to them will come anon. 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 Iechoniah's 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 burned God's word, and killed a Prophet: of Manasses the sawer of Esai, of Achaz that fired to Devils his own children: of Amatziah, in religion an Edomite: and of joas, 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 how careful God was to commend Rahab in the old and new: The suspected in dignity have glory from God: that Christ's liue should be holden to have none base. lest her young life should stain the ●ine: to commend Ruth, equal to Abraham for leaving, Country, kinsfolk, and father's house: to commend Bathshebah, Pro. 31. lest some inferiority of faults should not ●uffer her to match the best. Such commendation was needful. Moreover, the counsel of God was to leave Salomon'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. Kings named Kings of eternity Da. 7. afore they were borne: as they were in Math: the ten to joseph, 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 look 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 plains, that might admit no trope continue it: and again to finish 〈◊〉 when God sweareth and crieth thrice to write the end of it, jerem. 22.30. A confident learned Translator, would ●ot believe all the world, that jechonias had natural children after God's oath and threefold charge to the contrary▪ So this table dashing all authority, truth, story, old and new: breaking off against a six-fold testimony, trans●●bstantiating eleven or twelve Kings into an other Line, ●●eeding above a thousand gross lies, by shuffling two & leftie 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 joyance of the Gospel: hath weakoned Papists to think the Gospel and Scripture unexplicable: hath weakened even ourselves to burst out into heinous notes, and barbarous rage against the openers of the truth. Some of Paul's and S. Paul's Cretes know. For thus goeth our Genevas note upon jere. 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 King's story is most exact: The abridgers grace standeth in short speech: with close helps to call unto the larger declaration. When Aggei and Zacharie had cleared jeremies' prophecy, that Zorobabel, who fanned Babel's golden head was not of jechoniah, but of Nathan David's son, than Ezra more freely bringeth in speech of the kingdoms right, Zorobabel to be Iechoniah's son: but with two close warnings: for first he maketh the Uncle Zedekias, son: as following in the kingdom: at Jechoniah's removing: next, he showeth how jechoniah was strait-prisoner, assyr: when he made Salathiel his son. And so the Thalmud taketh assyr, in Sanedrin, for an adjective, bound, kept up, and hard kept. And Seder Olam Zuta telleth in Catalogue of jechoniah for sonage and fatherwood: Dibberu Abothenu: A singular grant of jews for S. Math. cha 1 our Fathers did speak so. And here the force of truth is mighty. The Rabbins 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 Messiah cometh of Solomon: is even to deny God and so all his holy prophets. And to jeremy they say: That Iechoniah's repentance 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 repentance altering Gods 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 how Christ was king of the land promised to Abraham, reigned of David, at the which fame of king, Herode feared: he was to follow the phrase of his nation, 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 commend 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 any more 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 Homer's warriors, Diomedes & Gla●●●● make afore they fight, for the matter here is rare, eight terms of gold in holy Hebrew: Whereof Cethem & Paz seem terms of Ophir & Vpaz: and if we knew where gold is so called, there we might deem old Ophir an● Vpaz to 〈◊〉 precious, golden (in gold of all Hebrew terms Cethem, Paz & other terms full goody of gold) which knitteth all nerves of davids house in due use of motion: and all from Moses to ●●r Lord. I must show how to hinder all this treasure & ●●re of good, unhedines marred that rare wit of ezra's pu●nes: labouring 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 brothers, Achaziah was killed in his first year, the kings ●●ine in salomon's house, but joas, was rooted out: and he strangely kept, and Athalia reigned: that after six sevens of Calamities in Omri, & that kingdom ended: judah should begin their stirs in the seventh seven, & hold it throughlie: when such a wicked brood of jezabel reigned in juda, that God killed three: Leprosed the next: plagued the people & kings stock: left the good K. Ezekias long sonless, showing how unwilling he was to continue the kingdom: left Manasse to shed blood, calling (as Abel's) for Babylon-punishment, and for some taste, carrieth the King thither: killeth Amon, & telleth josias plainly of captivity: and by Sophonie of paying his sons: prisoneth joachaz, giveth joakim the burial of an ass: captiveth and blindeth Sedekias, killeth his children: sweareth that jechonias 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 jezabel. All 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 mother's belly: and if that had been considered, 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 joas to be of Nathan, must grant that absurdity also. If the swift Scribes readiness had bred in us heediness, 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 jeremy for Chonias had been marked: Troiaque nunc stars Priamique arx alta manners: The Church had increased and not lost: and the pen had killed more Turks than our sword: and made jews to have made us better jews, the Rom. 1.29. true praise of God. For when the story is cleared, faith is wonderful much helped. And the People be much to the story. But our strangeness in Scripture exceedeth: neither to understand by ourselves, nor to learn by others discoursing: nor yet to account of weightiest matters. Weighty matters among us are blasphemed And in truth this is a paradox double. As josaphat little thought that jezabels' daughter, at the least Ahabs, would, in Achaziah, ruinated his house, that one such matter should overthrow the kingdom: so scholars little though that one syllable, Ben: being unpropre in the two and forty years, but supposed pro●re: and contrariwise propre in joas but supposed in our cursed table unpropre, should disturb all the Bible. ●et, as the little spark of the tongue inflameth the whole wheel of the creation: so one syllable being mistaken, This was a pardoxe & strange. hath ●indled a flame through all our Bible that must be quenched: or the careless Vc-alegon, that hindereth shall find a greater 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 showed, many joinctes 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 joinctes with any further discourse. A digression to a translation in latin used much in our soil, and worthily for much good, yet herein in ferior to ours: and used to my check. 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 Church's judgement. My blame is, that this La●in translation, for to much curiosity, shrinketh from the plain use of terms which every heart will tell aught 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 ezechiel'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 Azariah's reign: and thereupon for Amatziah's reign: whereof he would have full eleven years spent in banishment: and thereupon the swallowing up of eleven years Anarchy which in truth should be betwixt Amaziah's death and Azariah's reign: and thereupon: seeing he maketh Azariah eight and twenty year a leper: & jotham reigneth after his father's death in the second of Pekach: being but five and twenty years old, & raineth but sixteen years: he twice wresteth the text further than 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 jeroboams calves, or somewhat in salomon's 27. be meant. And hereupon all the authority of the second of the Chronicles: how native judgement 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 world's age from the creation to the redemption. Hitherto the Chain of jubilees will belong: and such other matters as will folloe in their sequel. These points must needs be named: lest 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 than any late professors, & examen it before our people be troubled with any new edition: in which every one, who will, should have full speech: for all points of doubt. Thus I blame this work, for novationes not his own. The harm of these errors. For bad jews invented all this disturbance of very malice: to break of the five chains which draw from Adam's fall unto our Lord's resurrection: which where they are known 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, than any chain of Cethem, Paz, or any other the finest gold. The first reacheth all clear, as the sun, Five chains draw from Adam's fall to our lords resurrection: For which a digression here may do good: that none be so hardy as to despise one word, as it were a link, touching them, lest he be found guilty of disgracing all. 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 account for particular men's age in that tenor. The next beginneth upon his death: with a new promise of Christ making Abraham heir of the world. From that to the Law, Temple, and salomon's death, an other undowsable is continued. His idolatry was worthy to have that ended: for which his kingdom was parted, and jeroboam did set up calves for Gods: which doing is commonly called, The sin of Israel. Then juda only is God's kingdom: and it for honour of Asa is called the kingdom of Asa. That is reckoned by comparison of juda with Israel, in the king's book: by juda only in the Chronicles. And by one sum in the fourth of Ezechiel: from the sin of Israel unto an end, The sin of Israel, Ezek. 4. where forty years also for an other matter famous, then in action, is full concluded. The preaching of jeremy in plainness, dignity and fame, doth make forty years from his beginning in the thirtieth year of josias unto the end of the kingdom, & ruin of City, and Flames of Temple, & the arks destruction. The golden Candlestick with his seven stalks, two & twenty bowls, eleven Knoppes, nine Flowers, that goodly work of Bezeleel: that rested in the shadow of God, than it was burst: Chyram the Father of Solomon, was not the bras worker, but Chyram the king, whose daughter Solomon had among his 700 as their familiarity argueth, and Greeks in Euseb▪ note. then all Moses Curtines, and all that Chyram the kings of tire, 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: & showed Christ his wrath. Then Sedekias lost his eyes, that never would see: Then 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 sedekia's children were killed, the only hope of salomon's stock. And this was a famous mark to end 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 chain might be fastened: Four helps are for the King's times as the kingdom of Asa beginning was a pillar for the other end. Such famous marks the holy style shooteth at: having a fourfold string to the bow: juda, Israel, both in parcels, juda sole, and one total sum. Which chain if a Translator break, as Ralbag, jarchi, Seder Olam, and others malicious do: stealing links now from the one, now from the other, The 390. Eze. 4. must be looked unto in all particulars. he will four times disturb all the king story and Ezekiel: and shall roove at such dim marks, for beginning, and ending Ezekiels three hundred and ninety years: as never can argue any golden chain to draw the world unto Christ: but be worse than a cankered wire one, of links all broken asunder. And as a good heart would bleed to see the Four parts are of the Hebrew: the 〈◊〉: the Pro●tes, historic: Prophets Oratory: & Preceptory with them, disputationes and meditations Second part of the Prophets, that of the holy story most fair printed (with the goodly hedge of the Massorites, directing the copiers that they never miss) to be cut in pieces, and all authority of them for ever 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, than 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 Chains, Yet we also have miss as Master Caluin 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 nationes unto the worship of him that made the Temples of the heavens. We commonly miss in the fourth chain. A fourth chain cometh for God's enemies: short, as showing Gods loathing to bring them in this draft & carriage, of seventy years. And commonly we add some seven links of years, that so juda should be seventy seven years in Babel: & disturb prophecies infinitely. Where jews agree for our good we miss. Goodly skill? Though ●n this place the jews universally agree with that which jeremy should force us unto. The fift chain reacheth from Babel's fall to our lords 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 labours have a better story than that of Bitias Atlas ●●oller in Dido's court: Vergil. Aeneid. 1. even his labours through all ages ●●ll Christ showed a new world: where all that mark it, shallbe as the sun in the kingdom of the Father. And this one work, traileth infinite heathen almost their every book, to be weighed, and found full of chaff, He that breaketh any link, in the Chain drawing to the redemption doth mar all the re●●. 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 metals: and if they draw the time far longer than the particulars will bear it out, And herein are we faulty specially upon Daniel. 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 skill for every one of those links; no less than 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 stomachs as they bring. The judge that sitteth upon the fiery throne can, as all men know, All truly learned joy to have their pains amended. 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 canker the whole. Now I will return to touch the work I speak of, as I showed what Rabbins deceived it: who to a bad end 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 jerem. 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, sayeth the text. The notes check it, that he reigned but seventeen years, and lived at Lachis, banished all the rest. Amazias was killed, and when his son was sixteen years old, the people of the land made him king. The notes make him reign all the time of his father's 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 father's death: & a regentship of eleven 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 from jeroboams seven & twenty. The notes make him then strooken with a leprosy & to continue eight & twenty years. The text teacheth that jotham, at his father's 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 father's leprosy: and he reigned sixteen years: that is, after his father's 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 stirs called jezreel: and likewise for Ezekiels 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 & Zorobabels house, I have written, against his learned defender therein: though not here. D.R. whom I name for honours 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 judgement taken from the holy author. And, I trow, all of heart and our language, will confess that part 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 labour at home should be blasphemed. Experience 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 Nebuchadnezars': and miss of the Images time, and fourth Monarchy, and ill translate Gabriels' oration for redemption: and in our argument, Cham 12. tax Daniel for obscurity: who hath the greatest plains that ever the matter could suffer: While this runneth currant, all the Bible will complain that we do exceedingly darken it. It his better antiquiry were disgraced for missing than the truth of Daniel should be hid. Neither do I think it better to have the truth of Daniel hid, than 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: how heed must be taken, lest the Hebrew writ or Greek of the new Testament be blamed: and lest in translation or exposition the holy book be pestered through us, with untruths: 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: lest 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 himself and others, some great rest, which little meddling breedeth. The third care in a Translator, which ought to be, The third care: for prophecies spoken in doubtful terms, in sad occasiones. as that person which Nebuchadnezar saw by night, watchful and holy, is, that, in speeches of the Prophets, where the holy servants 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 writ for a nation that professeth the truth, and not for profane Lagidae, as the septuagint: who living in those stirs of the iron & clay ●egges 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 Angel's wisdom: if they had opened unto their profane ●art that which Gabriel hide for their good. But our case ●owe is nothing like theirs: in christian kingdoms. Wherefore a Translator should above all things be ready in all ●●riptures where such hiding of the mind is used. 〈◊〉 ready Ebrician, that seethe one of unperfect study labouring to translate, will tell almost for every place where a Translator would miss. And touching ●●ch as in Daniel have deceived translators, them I have ●●ted in my commentationes upon him: Recompense demanded was promised. D. C. was appointed Requester: M. L. G hinderath. dedicated unto ●me of you Nobles, and others of honourable Gentry, to 〈◊〉 regarded according to the sage honour of her majesties ●uuernement. By Daniel most of any, because he lived ●●der the profane, these tenors of speech and wonderful witty hiding of the mind, may be considered sound●e, to be had in heart readily. In such places, Dani 7.17. in one version otherwise far the better. a man wor●hie the name of an Hebrew professor, willbe most ready: ●s in matters most weighed, searched, tried and poised by him in the gold balance of Hebrew 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 for ever: even for ever and ever. This can not stand with religion, any more, than Tartarus can be Paradise: & eternal woe, blessedness. Here an Ebrician would long 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. In our common Bible. 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 unspeaketh 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. Agamemnon's 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 unacquaintance with Daniel and with the Hebrew tongue. And reason might tell that the speech crosseth itself. And herein I must commend my L. of Canterbury's grace: who though he thought it not an officers part, to admit soon a new translation: and when I had presented unto himself and his patronage the seven first chapters, all the Chaldy part, and the first chapter with somewhat more about it: he wrote in deed to stay the work: yet when I debated what his place required him to do, he wrote again to licence the work: his grace saying, that he would not defend it: I should stand to the defence of it. And full ready am I to do that. And I dare defend his grace for that translation: that it is bettea than 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, than least in time our nation will commonly learn Daniel in one hour: which without an heifer, that many prick, will not so soon be clear: and was long sealed up in our nation. Full is the Prophet of examples, biding heedines, but finding headiness. And Moses had the like occasion, as he lived, when scant 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 Spirits and souls are in eternal chains, and darkness with pains: which state as they thought not off, they had no proper term for it in their speech. And likewise for the state of joy, the portion of ●he faithful in the sight of God's glory: the wicked world ynewe it not: and therefore had no term for it. In this case Moses hideth 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 closely 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 Serpent's brood. And for this the jews generally, Upon Leu. 26. many of them. sa●ing the Sadducees, understood him: and handle the mat●er most learnedly. 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 paunches, or Egyptian Glasses, were their tomb: or they were, as jakym, that with his penknife did cut jeremies' lamentations, cast away as the burial of ash: fit for such as hate such diligence about God's word, as by jeremies' example we may see, that the Eternal doth require. That state to the body is Scheol: to the soul, the loss of this world in such as knew not the soul's immortality is Sheol: to men of further reach: the world of the Souls: the world unseen of us that be here: without distinction of lots there. For few knew that: the hidden of God called in Hebrew, psal. Cxi, Sod, the mystery of righteousness. And they the Lilies among thorns spoke 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 an other world. And as dying is holden a degree lower than 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 father's grains to Schecol with sorrow: so God's anger in Deut. 32. and in the same syllables in jeremy, speaking of jerusalems' fall, is a fire that burneth unto the low Scheol. Not determining 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. Haides in the Greek is the very same: and neither of them is ever in Scripture, directly the state of Eternal torment: but as king Ezechias describeth it: The ●utting-off from this life: the not seeing of jah, in the land ●f the living: the removing of their dwelling hence as a ●ente: the shearing of life, as the weaver doth his web ●●ckes from the Thrums. 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 recovered, 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 descendeth. So that the worlds common language: To dessende 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 Haides, 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 dost 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 sufferings of our Lord, and that he spoke 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 defence 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 Translator, 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, through the old Testament, should be well looked. He that thinketh it ever used for Tartaro or Gehenna, otherwise than the term Death may by Synecdoche import so: hath not skill in Hebrew or that Greek, which breathing and live Graecia spoke: if God hath lent me any judgement that way. And who so ever can not clear the Apostles words by men indifferent: as Old Greeks, Rabbins, & such like is unsettled in his study. Saint Peter's place in his first Epistle and third Chapter affordeth a good example for heed in places hard. My 3. place of 8. is of speeches hard of themselves: not of made so by us, as 1. Pet. 3. Though it belong not properly to this part which I handle. For he spoke so plain, that any jew then, or yet alive, would understand him. And thus he should be translated: Christ suffered, etc. being made dead in the flesh, 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 Noe. I assure myself that there is not any learned jew in the world, nor was, since Saint Peter's 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, whom Saint Peter in expounding his mind, calleth God, whose patience waited. Also they have this most famous, how God long showed his patience, while ●he Fathers were alive: how the holy Ghost preached by Noe. and first by Noah since the day of Adam's fall, & day ●f pronouncing the curse upon the earth: telling No 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 positions 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) & showed patience: and brought 〈◊〉 Deluge upon the world, void of Religion, and preached not in any man with express calling afore Noah, and ●herefore his story was the fittest for an example: and damneth for ever all that be out from the covenant: seeing all this matter is true, & the propriety of Saint Peter's words in their most exactenesse, will abide this: and the jews, to whose nation 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 Translator, who from childhood should be acquainted with the holy Hebrew & Greek: and for it with all writers for both tongues, such a Translator would be better than many commenters. 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 can not, and to take a journey unrecorded in the penners of the Gospel: and to preach among souls, gone hence & to noah's age peculiar: as having disobeyed once: but after as better advised: If Saint Peter had any such meaning in glances undisputed 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 can not 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: how it is swadeled with the dark: how 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 how Christ's human soul could die, and be made alive: and what sermon he should make enjoined from Moses & Elias doctrine: or why peculiarly to men of the floods age: or defend constantly 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 himself 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 Isaak 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 Leuit. 26. for the end of the Law, and how all those curses might ●e avoided; saw no comfort in judaisme: and then he turns 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 sufferings of Messiah (which all Rabbins confess that the Psalms make them infintie great) as the Evangelists pen them, ●olde by our Lords own tongue, and much perceived ●y the Disciples: such a rabbin would have turned ma●●e, and by such means we Christians should have covered infinite many of our sins: where God would mitigate many his punishments over us for turning sinners ●nto the right way. I wish all that love the truth, to try ●his proposition; None that know absolutely, as a professor of Hebrew and Greek should, the holy phrases of scripture: Sheol and Haides, Gehennah and Tartarus, and whence Paradise for Heaven, and when it began: as, THE WORLD to come, no Linguist, a true Linguist, meeting with his match to be tried by authors indifferent (as the Disciples spoke and wrote) will defend, that any one syllable in scripture doth so much as ever glance, that Christ descended to Gehenna. Here, & in such points a translation bearing on the same page the original, Hebrew for the Old, A translation for trial propounded unto all to speak against where they could: should have the original which it: and such would always be good for libraries and the learned. with all Massorites clearing of the text: & the Greek for the New, 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 Peter's place, which hath for Spirit, Manphes Kades: the Spirit Holy. The plain Aethyopians, among whom many jews dwelled, show that they never staggered there. By such two words in a margin 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 Hebrew was heard of purpose: and the Greek translators do show their great divinity. I would herein follow them: either in the text, or lay them down as paraphrastes in the margin. 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 causey bring us to quabbemyres: and we may not refuse amendment: for fear, (as some have spoken in effect) lest 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 amend. It may be learnedly disputed, whether they be men that so speak. For they that read the Bible's 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 humours 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, when they hinder ●he public good. But this labour 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 Greek term falls 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. The fourth point, for terms of Equivocation. Now for the fourth peinct, Terms of Equivocation witty in the speaker for ●●miliar and easy matters, how they must be looked vn●●, that a Translator draw them not to foolish and ridiculous senses. In this sense Moses said, Seth named his ●ine Sorrowful (Enosh). Then sprang profaneness: Concerning ●lling upon the name of the Eternal. Thus he proceedeth to ●●we how 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 closely. hebrews ●●ry many, rightly understood Moses: and Kimch● the ●●mmon recorder equal unto a thousand: and Latins ●●anie: But dog jews, who would not have Christ Redeemer, and espy our strength, they rebel against the ●●ght: As Aben ezra with others, of like rancour. Herein ● marvel, why Tremelius 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 himself Ch. 6.1. (the Cham 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 Enosh: Sorrowful. It had been senseless to call him sorrowful: upon calling on God's name. Now the Prophets call Man Enosh: still expounding the text. So that a corruption of it, grieveth all the rest. another example of this kind I will bring from the new Testament. Marry 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 sayeth, 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 hindrance of The Chaldean King is written seven several ways in the Prophets, wherewith to acquaint our nation to know the Hebrew diligence variety is, not amiss. Nebycadiozor to worship him: for modesty, and by the sequel doth teach it. Any wise may see, that john did the like: in omission of the woman's hearty gesture. And our Bishop's notes learnedly show that. A commendation of the bishops notes. For thus they speak, upon joh. 20.17. Hereby Christ correcteth her carnal affection, looking too much to his bodily presence, and therefore he pulled her from outward & extern offices, towards his bodily presence, and willed her to be mindful of his ascension. The translation of the text is senseless: A most senseless speech; ●earing the 〈…〉 Christ 〈◊〉 ●rdes. touch 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 Verb of touching is such, as timber works fastened touch: and is, To fasten unto: to be joined unto. And so Saint Paul doth use it, saying: It is good for a man not to touch 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 can not 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 spoke of his soul's ascension, denying it ascension: where all souls that ever were, ascend to God's judgement. The speech following showeth, that our Lord ●●ake 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 skill, even to their Babes, so plain it is. Now our Lord ●●ake all in Syriac Hebrew, saving the revelation. And his phrase uttered after the resurrection, showeth that: ●hich thing john would express in Greek: but for us it ●ould 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: Millia, quot magnis nunquam ven●re Mycaenis. I will defend Bucers' bones of Doctrine, that they are purified with the fire of judgement, 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 labour at Augaeas' stable to toil in this part: I noted about three score chapters of Esay, 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 resolution to have this work to go forward. Thus it speaketh: written by one special learned Scholar: Their words must he recorded, not as others do like, but as the Epistle ●are them. I thank God, who hath moved your heart, guide Sir, to communicate with us always your most godly & learned travels, whereby the best of judgement and most consummate in learning amangs us, finds tham selves not a little both profited and delighted. The word of your Translation, here moved ane very earnest desire of all after it. I have showed your affection and maid report of all the guide things you did concredit to the bearer to the noble Gentleman you wrote of, which were all most gladly accepted. So that you may persuade yourself, if you resolve to come in this country, you shallbe heartily wealcome to him, and to us all most expected, wishing earnestly our Inn war worthy of such a ghast. In the mean time we all do most heartily thank you, and imbreath you in the Lord jesus. From Edingbrouche the xx. of November 1596. Your oblised friend, I.M. This kind letter would not be forgotten: specially of me so much beholden to the nation: and much more than yet I have showed, which now I can not 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, from the temple of God to peors religion: as, if thou hate her, put her away. Malachy. 2. we make God a commander of divorcements upon hatredt which doctrine Christ expressly confuteth. I will show anon, how 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 offences: but not more nor nothing so many as the vulgar Latin. The fift point. Constant memory to translate the same always alike. 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 father's sayings: though in much again he is in style strange as having much conference with Eastern Philosopher's. 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 Herdsman of Tekoah: who beginneth with the End of joel. Esay likewise hath as joel this sweet & terrible saying: A consuming from God● shall come. Ce shod myshaddai iabo. Showing how he honoured the spirit which spoke in him. Micha doth honour him ●● much and more: who copied out a great number of ●●nes from Esai with very little change: And jeremy followeth him so notably, later by seventy years, that in long ●lusions of Pachadh, Pachath, and Patch, as fear, care, snare, ●●●en tossed in the sentence: he solemnizeth his very Let●rs: showing with all how that which Esay teld, they felt: 〈◊〉 in Taaniah and Aniah, bewailing and wailing Esay prophesied, jeremy recorded, both to judah. So for Moab he ●ath Esaies' eloquence: and Abakuks very syllables for Babel. So Abakuk too hath Esays for the knowledge of God covering as water doth, in the Sea: so Micha the second beginneth with that strange Grammar and letters of Micha the first. In Hebrew Shim gl●● g●ammim c●llam. Hear o ye people, all they. The hebrews change the pronouns suddenly, now and then: as the two Michahs do, o YE, and all THEY. Now, the using of the same syllables, biddeth to look unto the same event. Micha son of Imlah proved true in Achab, and the fall of Israel for the time then, though four hundredth false prophets thought and taught otherwise. So should the jews think of Micha the Morasthite, that his words would prove equally true. It is a deap matter that only Abbakuk Aggei & Zacha y title themselves Prophets. But to hold on: Abakuk entitleth himself a Prophet: Aggei and Zachary 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 skilful word, whole stories to be compared together. By the word Tippaghem, was Troubled, used only afore in Pharaohs spirit, placed again in * Seven ways scripture writes his name: which to imitate none of grace will forbid. Navocodrosors he calleth into mind: Pharaoh, his Chartummim, or conjurers, joseph and infinite comparisons with Navocodrosor, 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 margin of the later from the first it should be noted. So when 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: jadagh Binah: to know understanding: teaching thereby how he that will, may prove true his saying of God's wisdom, from Gods own declaration of it: a peculiar long speech used of purpose in that argument. So Mauz, the name of might and almighty used of David, Solomon, Esai, Nahum, Ezekiel, with attribes commonly of rock, life, salvation, and such. So in Daniel in the plural number increasing the force. Maüzim, and the temple is called the sanctuary of Maüz, and forts of Mauzim: wherein while the seventy hide 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, See the common translation. yea a God shall he worship whom his fathers knew not: and he shall cause the holds or forts 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, Nehemias' repeateth that term in honour 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 Zacharie beginneth the new Testament where the old ended. And this should have made the Church to have hid the ●idde Apogryphas, 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 margin the Hebrew which it translateth. As this: Grace and peace from God: Aaron's blessing, & this: The new Testament is almost all from the old. 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 Translator 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 handling, but a commentary of the old. Moses song, Deut. 32. might be showed all through in the Prophets, Paul, Peter, Jude, & others. How we have contemned all this: examples we have like the sand of the sea, that can not be numbered. Two I could bring too heinous: either overturning, the one the main of faith, in a Translation: 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, forbidden fables, to break all the frame and honour of God's counsel: wherein we show that we never knew, how 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 parts of my eight are concluded. The sixth care Facility of phrase. Curiosity an enemy to this point. 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 colour of face argueth shame: said shall not be ashamed. Moses saith: The day of their destruction 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 judgement 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 payment (that is doubtful to the simple) in Greeke, is hardly saved: very learnedly. Ignorance herein caught of late two sides of strivers tardy, about this: God called for darkness and it came, and they were not disobedient unto his word. Therein some defend the Hebrew, Where the 70 (to avoid an harshphrase) dealt as paraphrastes, our unreadiness caused Batrachomy●machiā: where a Grammarian kite would carry away both strivers 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 unskilfulness in the offenders and defenders. The Greeks knew well what the Hebrew 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 septuaginta's story, for great use of our present matter. Of the Septuagint: that all translated not the same thing, but every one his part, etc. Their time is said to be in Ptolemy the second his days: their number 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 parts about fourteen chapters, as now we distinguish them: or some one might go ●●rough some little book alone. The copies which they ●ad with them in Egypt, were not vowelled nor accented: ●ut as some Prints yet are without either. Where both vulpes are not, none without exceeding great pains can ●●t upon the truth always. The want whereof left the septuagint unto infinite errors. They were not all of like 〈◊〉. The translators of Moses were very eloquent: Gene. 4. If thou offer well, and divide not well thou hast sinned. yet ●●e Translator of God's words to Cain, either of purpose ●●d his mind, or was very simple in Hebrew. 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 strictly, ●ut what might be to Greeks familiar: The Translator of ●cclesiastes, was younger in Hebrew then 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 al. Oftentimes they rather abridge then translate: as on Hester, & infinitely in the Prophets. In mysteries and hard Phrases often they deal exceeding well. 1●50. years' difference Gene. 5. and 11. betwixt hebrews & Greeks, this yet amazeth the world. But very much they hide their mind▪ specially for the worlds age betwixt Adam and Ahraham. There was no other translation but theirs in the Apostles age: and it was more known to the jews then the Hebrew, ended from daily use five hundredth years afore. Therefore they use it exceeding much. In many places they leave it & translate most oratoriously. The Greek Testaments words 4600 are▪ the most part, from the seventy. It was often deceived by mistaking Characters like: as, Daleth and Resh, be: D. and V Caph & Resh: where the foot of Caph wanted Ink. In such places, if the translators had borrowed their neighbour's copies, they had not miss. But they saw no reason of exact care, where their labour was required only for a brave Library. 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 those poor afflicted Jews loathing Heathen, to afford scutcheon learned through all the Prophet's Emblems, 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. The church never had yet seven that spent their life in vowelled Hebrew and Greek exact antiquity, for the Bible's use. Their translation was turned into Arabic, though that tongue is almost Hebrew, and into the near Ethiopian: 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 defenders mind to feed on acorns when corn is found out. judgement in a sucking Babe is not weak, short of a man's: more than theirs which compare ours with one able to abide trial by the Hebrew, cometh short of true learning. The Genevah 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. Why our Bb returned to follow the 70. rather than the exact, true unfallible Hebrew. revived the followers of the vulgar Latin and the Greek, lest our people should be too much amazed at the first, by the great diversity. But to return & conclude: as memory to mark how the la●er follow the former for light, and delight, so a learned facility is of unspeakable force. Now cometh in the ●eauenth point: the brave Greek terms either of the Sea●entie, or of the Apostles better usage. The seventh point: for stateli greek terms: to stand in the margin. 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 sayeth: We must give more heed to that which hath been ●ard, lest we flow: our common translation hath: Ebt. 2.1. very coldly translated: where Zub Lam. 4. or Luz, Pro. 3. is touched. lest at ●lie time we should let them slip. Saint Paul had been a ●abe, if he had thought that all jerusalems' Rabbins could ●●rget upon what principles Paul disputed: or thought that 〈◊〉 the Rabbins had embracest the rules & principles, they ●●●uld soon forget them. Here the Arabiques translate elegantly, Naskitu: WE FALL. The Syriac, Naebed WE PE●●SH. Saint Paul's metaphor was taken from jeremies' lamentations, 4. in Teth. They are in better case which died 〈◊〉 the sword, than which died by hunger: which flowed, 〈◊〉 pierced by wanting the fruit of the field. This trope ●●lled into the jews mind sedekia's kingdoms fall: Taaniuth goeth upon jerusalems' second and last destruction. and ●●arned of a far greater, which soon fell upon contempt 〈◊〉 this warning. Of that jerusalemy 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 religion or reason. In this place the bare word should have been kept, or an other warranted. He that could not come to Saint Paul's reach: yet should have marked how from Pro. 3. his Greek word was taken: for a froward departing, & the word two ways terrible, each leading to destruction, and both meeting together, Zemach Esa. 4. Apaungasma▪ Hebrew 1.3. would be twice tres-excellent. The brightness of glory, Eb. 1.3. expoundeth Zemach, or dayspring, Esa. 4. to clear all the Prophets: all Paul, and the Chaldy (upon Esai 4) a rare place of old jonat. a Rab (of old Simeons' age or near) speaking clearly of Christ. Now to teach us, that, The Syriac hath Zimcha, Esays. When thousands of these come in singular great matters, better than 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 Angel's 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 spoke 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 Syriac: the Chaldy paraphrastes, Onkelos, Meturgeman, jerusalemy: jonothan, joseph the Blind, Aquilas: the Septuagint. Yea & the fragments of Aquilas Symmachus, Theodotion. As when jacob saith, ●hebet is in Moses 32. times: & never a Sceptre in him, but, a Tribe. the Scebet shall not departed from judah, till Shiloh come, Aquilas saith: by Scebet (in Greek Sceptron) he meaneth the tribe. He said truly: Learnedly and to infinite good use. jerusalemy and Barbinel check us rightly: for Malachy, Thus they say: For he hateth divorcements: The Eternal is the speaker. Here their authority is the strongest of all human: for us, against themselves. The Babylonian Talmud is no less: construing Ezra 1. Chron. 3. That jechonias Assyr, in straight prison made Salathiel his son: here the Talmud for this one point is much worth. Most pleasant ●re the Prophet's words, turned by the Apostles: as Sechi & Maos, in jerem. and Peripsema and Scybala in Saint Paul. ●n this sort all the Greek Testaments words might be ●rought into every Bible's table: yea and the Hebrew two, with one leaf of Grammar introduction: whereby a few ●oures would yield a method to judge and study as occasion and leisure served. A Linguist would as easily perform this, as these his country languages. And this must be ●olden, that Libanus afforded not more timber trees to ●●lomons house, than the Greek Septuaginta doth to the ●ewe Testament: and the terms called into question for divinity being in it are best expounded by it. Examples I ●eede none: infinite experience of daily strivers show e●●ugh. And now comes the last point to comment by ●●ripture: so all Salomon'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●●●ment, and the former Prophets, as Daniel, Esaie, and ●h, easy, before the Reader cometh to them. The conclusion, And ●we I have ended all parts touched in my entrance of ●●ch. Ornaments above these, I have elsewhere congeed into one work many already. To conclude, ●s I had to say touching translation. The rare Honourable Earl H. Huntingdon, many years together, H.E. of Hunting. should be honoured still of his true affectioned, to finish his beginnings, urged my ●●ll this way: whom one Earl of you, Nobles, of near ●initie, succeeded in willingness & so liberally toward ●arges, that upon that (according to these eightfold observations) somewhat, if God will, shall come to light. And one of you Lords requested me to write a common Epistle to you all: that you might so better know how 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 than any Orator can match. And for personages, none be so fit as yourselves to urge it. Professed Scholars, who study to live: and not live to study, are commonly, being advanced, hinderers of all that passeth the common base course. And as my furtherance for honourable 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 honour 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 Honourable and Worshipful consideration. From MIDDELBURGH, in Sea-land, This 29. of May, 1597. Your Honours to command, H. BROUGHTON. ❧ A request to the Arch. of Cant. to call in a corruption of a late English Commentation upon Daniel, dedicated to the right H. Lords. YOUR 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 injuried by a Printer, who hath corrupted my commentaries upon Daniel, specially in the Hebrew: to the disgrace 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 alphabet letter) stand for the Arithmetic, how often the ●tter entreated upon, is used in the Hebrew tongue, and the ●●ripture texts agree in number: where, if any one letter ●amisse, all the frame of the work is marred. Moreover 〈◊〉 the Hebrew 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 corruption of the whole world. Now when Jews and ●●ristians see that things in Hebrew corrupt, overthrow that present argument, staining holy Scripture, and ●th skill rather of balam's Ass, then of learning, come ●th, in England, where men should be learned, & things ●ered unto our Honourable Lords, they will think ve● basely of all the Students of our nation. Those verses a matter of so great importance, that a Professor of abridge offered an Angel to have one copy in written ●de: and after mine came forth: two students one of Cambridge an other of Oxford, desired me to put them f●rth in fairer and more distinct letters: and they would each undertake copies to five pounds: both ten. Hereupon 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 showed 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 can not choose but be grieved to see my Hebrew studies so defaced, a good old work and a rare monument, marred, & occasion offered to have our nation 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 jerusalemy Talmud, very pleasant and learned with Gentlemen 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 servingman: and falsely reported to be notes from me. As that book was in printing, I did cause the servingman 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 than Laban's sheeps colours, 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 peevish printers, & greedy of unhonest gains. I was minded never to have printed any thing. But forgers of matters to be as mine, which I loathed, they forced me to leave in print the whole vain of my judgement 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 chancellor told the Queen, as he bragged, that in no case any countenance might be showed me: & thereupon a Noble Earl, who had named unto me a fine recompense of my study, hearing of the L. chancellors speech, altered. And I to pay the L. chancellor, minded to have lived in Germany: till I heard the Queen's answer: That he commended, whom he condemned. For that the book was scholarlike & all for the States good: where to know how to overreach others, & not to do it, argueth a mind bend 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 can not read a line of the Bible: and I could not live in England unsollicited 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 tenants. 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 preferments 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. Your Graces to command, H. BROUGHTON.