Introductory Material

THE PREFACE

Wherein the Authors of These Annotations Ensuing Present Some Important Considerations of the Happy Progress of the Gospel in This Kingdom; Together With an Account of Their Undertaking and Performance of This Service for the Clearing of the Sacred Text, to the Understanding of the Christian Reader.

We cannot but observe and take it to be our duties to acknowledge, if we make any good use of our reason (as men) or of our religion (as Christians), that for the best means of holy information of our minds, and the salvation of our souls, and for the most free and frequent use of such means (besides many comfortable accommodations for our bodily welfare), no people of the world has had more cause to set up all memorials of gratitude for the goodness of God unto them than we of this island, who have (for a long time) been as the inhabitants of the mountain of the Lord of hosts, where he hath made unto his people, a feast of fat things, a feast of wine[1] on the lees, of fat things full of marrow, of wine[2] on the lees well refined: as the prophet Isaiah 25:6 elegantly sets forth the fullness and delicacy of his spiritual provision.

For since the reformation of religion, almost miraculously wrought (though we profess to believe God’s word without the pawn of a miracle to make it good), for it prevailed against mighty engines (all the power and policy of the Popish party) by weak instruments, a (child and a woman), and being begun by him, and (after a red parenthesis of persecution) by her brought on toward perfection; toward it, we may say, not to it, for God reserved further advances and nearer approaches to that fair mark for aftertimes: we have since then (we say) enjoyed a superabundant measure of sacred and secular blessings above other nations, and have had our greatest share of the best of both.

For what (for the one sort) more excellent than the gospel of peace, the power and purity of the means of grace? And what better for the other than such and so long tranquility of church and state, and plenty withal, (as until of late) have been continued to us: which if we have not duly valued in their fruition (while we had them), God may most justly (as he has begun to do) make us to know their price by their loss; and so upon our forfeiture of so great favors, the saying of the wise man may be woefully verified on our part, He that increaseth knowledge, increaseth sorrow (Ecclesiastes 1:18).

That such infelicity may not befall, or fallen upon us, may neither increase nor continue until it quite overwhelm us, it will much concern us, by a serious and considerate review of the times past, to note by what steps and degrees the good providence of God has called and conducted us, out of darkness into his marvellous light (1 Peter 2:19), which our eyes have seen, and to the happy state (for spiritual proficiency) which we have had above that which any of our forefathers have known in former times. For though God, being omnipotent, could do all things as perfectly at once as in the duration and succession of many ages: yet he is pleased, for the most part, by gradual accesses, to promote his own operations to the period of their perfect accomplishment.

We see this in the work of the visible world, which he could have furnished and finished so soon as he began it, the first minute of the first day, as well as the last of the sixth: but he first made a gross dark and confused mass of general matter, out of which, day by day, he drew the several parts of the ensuing days’ works. He could have made both light and firmament, and sun and moon, and stars, and all the rest in one instant; but that we might not with too quick and transient cogitations pass over his works, he took one day for the light without the sun, and another for the firmament, and another for the garnishing of it with those glorious lamps which shine into the world by day or by night; and man, the best of his creatures (discernible by sense), he reserved for the last day, and for the last work of that day; and then (when man was made) what he had called but good before, he called (in conclusion) very good (Genesis 1:31), and there setting up his rest, he made no more.

Answerable hereunto has been the progress of his handmaid, nature’s working, from that day to this; as we may trace her in her footsteps, from the seedtime of conception of all her children (of what kind soever) to the harvest of their ripe and perfect growth; and we may observe the like gradual proceeding towards spiritual perfection (to which what we have now said serves but by way of manuduction): for evidence whereof, many particulars of moment might be proposed, but we will single out a few such as are most proper and pertinent to the matter in hand, and those we will reduce to these several heads.

1. The first concerning preachers, and preaching of the word, and the administration of the sacrament of the Lord’s Supper.

2. The second, the translation of the Scriptures into a tongue understood by vulgar people.

3. The third, of the necessity and utility of annotations, for exposition of difficult places.

4. The fourth, especial consideration upon some notes and annotations in particular.

For the first, in the beginning of the reign of that renowned queen (whose zeal and constancy to true religion has embalmed her name to perpetual memory), when the abomination of the mass was banished out of the church, and idols were demolished rather by general decree than by general execution of what was decreed; (for through the doting of superstitious indulgence, or through the negligence and unfaithfulness of inferior officers, some of them were reprieved from ruin, and (as it now appears) reserved for a time of more exact reformation), and idol-shepherds removed from the sheepfold of Christ, and others to be chosen for the oversight of their pastoral charges: there were then so few able and orthodox divines to be found (in the land) that there was a necessity of admitting many such into the ministry as were neither preachers (by profession) nor scholars (by education), but mere reading Protestants, sincerely affected to the truth of religion.

It may probably be deemed that there were then scarce so many well-qualified pastors throughout this whole land as might at some times of late have been numbered in this city of London. It was then as rare a thing to find a pulpit with a clapper (to use the phrase of Father Latimer’s sermons)[3] as a bell without one. For the pulpit (in many places) was as seldom used by the unpreaching clergy of those times as the Sanctum Sanctorum by the high priests of old; and they might be called high priests in conformity to them, by reason of their local exaltation of themselves (about once a year) above the heads of the people.

In respect of whose famine of the word, some thought themselves provided for (in a competent measure) if after many weeks’ fasting they might be sure of a sermon once a quarter. After that, their provision was amended, and an augmentation of sermons made (from four to twelve a year) by an order from the higher powers, which more commended the care of the governors than the observation of it did the zeal of the ministers, who failed of performance, for (that constitution notwithstanding) the people in many places were not so constantly supplied with one sermon every month as in most they are now with two sermons every Sabbath throughout the whole year: besides divers select lectures, exercises, and other occasional preachings in the weekdays.

So that in our days we see God hath spoken the word, and great is the company of preachers (as one translation renders it),[4] (Psalm 68:11), and Preachers speak the word, and great is the multitude of sermons: which have both abounded in number, and also excelled in goodness in our church, since we have been removed from the tyrannical reign of that arch-hypocrite of Rome, who usurping the title of principal bishop, pastor, and doctor of the church, does seldom or never perform the principal office of a bishop, pastor, and doctor of the church: which is (as the pseudo-synod of Trent[5] is forced to confess) to preach the word of God unto the people.

In this respect how our stock of spiritual treasure is increased, the word of God dwelling so richly, as the apostle requires (Colossians 3:16), (both in us, and among us), how much our portion is better by plenty of the sincere milk of the word for the babes of Christ, and strong meat for such as are of more maturity of age and judgment; how much more comfortable our English communion is than their Latin mass; and our Lord’s Table better furnished than their altar (though gorgeously set out with gilded or golden pictures), with bread being solid, substantial, not merely superficial, as their leaflike wafer; our wine pure and generous (not embased as theirs) with mixture of water, and copiously poured out to all the people (according to the Lord’s liberal allowance to the communion of saints), not sacrilegiously withheld (as an especial privilege of the priest): how much our condition is amended by such particulars, we may clearly perceive, and should never forget, with thankful hearts and affectionate expressions to acknowledge.

Our second consideration may be set on the translation of the Scripture into a language understood by unlearned people, that they might search the Scriptures, and by searching of them might find in them what is most to be desired, eternal life; for they are books not for the clergy only (though for them especially), for which cause some councils have decreed that bishops should have them so much in their eyes as not to look besides them in any books of Gentile learning:[6] and that they and the guests at their tables should have them at their ears,[7] some reading to them while they sat at meat to prevent idle tales, and to minister occasion of godly discourse (as Nepotian was wont to do),[8] but for the common people likewise, yea for women as well as men: otherwise Saint John would not have written one of his epistles to one of that sex under the title of an elect lady.[9]

By his example did that zealous and learned Doctor Jerome write many epistles unto women, wherein he exhorted some of them to such a settled and serious reading of those sacred writings as not to lay them down out of their hands until, being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were, to salute the leaves below them with a kiss:[10] and he gave advice to mothers (before their maids) to catechize their daughters out of the Scriptures,[11] and to set them to learn by heart a portion of them for a daily task.[12]

In this sacred exercise, they that with devotion and diligence bestow themselves (besides many other spiritual advantages) may find a perfect direction to their consciences for all duties, and infallible resolution of all doubts in cases which concern them; yea an unspeakable consolation in all crosses that befall them: whereof Luther doubtless had a most intensive sense and apprehension when he said he would not live in paradise without the word, but with that it would be easy for a man to live even in hell itself.[13]

Which words, though they import an hyperbolical emphasis, or a strong impression of his vehement and vigorous spirit, yet without either figure of rhetoric or passion of mind, it may well be said of every book of the divine oracles, severally taken (how much more of the whole Bible which contains them all?), that it is a jewel of an inestimable price, in their account to whom it is proposed, not locked up in the cabinet of a strange tongue, but laid open to evident view in a true and intelligible translation thereof.

Not without great cause then has it been held so great an happiness to the church of God, for children to read their Father’s mind, and goodwill towards them in their mother tongue, that a solemn feast has been set up, and celebrated for it; such an one was that of the German Protestants, which they made for a grateful remembrance of the Dutch translation of the Bible among them: for which, though some of their Popish opposites derided them,[14] yet the wiser sort of that seducing sect did not disdain (in part) to follow them, when (not without some contradiction to their own received principles, and former practice) they translated first the New Testament at Rhemes, and since the Old at Douay in the English tongue.

It was no doubt their new deliverance from the blindness and bondage of the Romish religion that made those pious Protestants so much to take to heart that light and liberty. And if our longer enjoyment of a greater light have not dazzled our eyes, and our greater liberty have not made us libertines, and loosened the bond of gratitude to God (our most gracious benefactor), we will hold it our parts to entertain the apprehension of the like favor with the like thankful affections, though our expresses proceed not to such a public solemnity. And we must consider it not only in kind, but in respect of continuance,[15] and degree of excellency; for the blessing is so much more precious as it draws nearer to perfection in our days: whereof we shall present the reader with a brief advertisement, observing the order of the time, and degree of increase of supernatural light, shining more and more (through the several translations of the word of God into the language of our country) unto the perfect day, of the present age wherein we live.

The first good news of this kind, which came to the notice of the inhabitants of this island, was in the year 700, or as some write, 709,[16] when Adelme,[17] bishop of Sherborne[18] (for both bishoprics and archbishoprics were otherwise anciently divided and entitled than now they are), translated the Psalms of David into the Saxon language, which is thought to have suffered shipwreck by the tempest of the Danish wars,[19] wherein the churches (which were the learned treasuries, or public libraries of those times) were burned.[20]

About twenty, or at the most thirty years after,[21] Beda translated the whole Bible into the same tongue, as Master Fox observes in his epistle dedicatory to Queen Elizabeth, set before his translation of the Gospels out of the Saxon tongue, printed anno 1571. Yet elsewhere[22] he makes mention only of the translation of St. John’s Gospel as the last labor of his life.

After Beda about two hundred years, King Alfred[23] undertook the translation of the Psalter, haply either to supply the loss of that of Adelme, or to better that of Beda’s: for Beda’s translation[24] was simple without any curiosity of style; and of Alfred, it is said of him that none of the English was more acute in conceit, or more elegant in expression than he was:[25] which was the more to be marveled at, because[26] he was twelve year old before he knew a letter on the book; but he ended his life well near the beginning of his work, having scarce finished the first part of it.[27]

The translation of the Bible of most note after these (and whether any came between, we do not find) is that of John Wycliffe,[28] which was best liked, and most used by the better sort of Christians in the reign of King Richard the Second, but so much maligned by the Popish party that it was condemned in a provincial synod at Oxford, held under Archbishop Arundel,[29] anno 1406, and after he was dead and buried, by a decree of the Council of Constance,[30] about the year 1412, his bones were to be unburied, and his books to be burned: and so they were, not only where the decree was made, but in Bohemia, where Subincus[31] (archbishop of Prague), making diligent inquisition after them, found to the number of two hundred volumes of his composing (most excellently written, and richly adorned with bosses of gold, and rich coverings), and burnt them all. And in England[32] there was a strict proclamation for abolishing of them by King Henry the Eighth, anno 1546.

And though the Papists had an especial spite at his translation of the Bible, both because it was a translation into the vulgar tongue, and such a translation as they accounted most heretical, yet (by God’s providence) some manuscript copies of it (as well as of other of his books) were preserved, which are extant to this day in divers libraries[33] of this kingdom, particularly mentioned in the margin; which is attested by a very learned author,[34] much versed in the most authentic records and copies of ancient writers.

Next unto Wycliffe’s translations was that of John Trevisa,[35] who undertook and finished the translation of the whole Bible in English at the entreaty of his patron the Lord Barkley, anno 1397, in the reign of Richard the Second, as Baleus writes,[36] though some say it was in the year 1400, and in the reign of Henry the Fourth.

In the year 1527. “Tyndal[37] first translated the New Testament: after that, he took in hand the translation of the Old, finishing the five books of Moses, with sundry most learned and godly prologues; the like also he did upon the New Testament. When he translated the fifth book of Moses called Deuteronomy, minding to print the translation at Hamburg, he sailed thitherward, but by the way (upon the coast of Holland) he suffered shipwreck,[38] whereby he lost all his books and copies, and so was compelled to begin all again anew: when (in another ship) he was by the divine providence safely conveyed whither he first intended: and where [39]Master Coverdale, being there before him, tarried for him, who helped him in the translation of the five books of Moses, from Easter till December”: and it is like he made use of his help, if not to compose, at least to revise his translation of the New Testament; which society in the same service may be the reason that the translation is sometimes called Tyndal’s, sometimes Coverdale’s.

But what name soever it had, it had an ill name among the Popish prelates, chiefly for Tyndal’s sake, “those spiritual fathers[40] cried out upon it; bearing men in hand that there were a thousand heresies in it; and some said it was not possible to translate the Scriptures into English; some, that it was not lawful for laypeople to have it in their mother tongue; some, that it would make them all heretics.”

For prevention whereof, a proclamation[41] was published by King Henry the Eighth, bearing date July 8, 1546, prohibiting after the first of August “all persons to receive, take or keep in his or their possession the text of the New Testament of Tyndal’s or Coverdale’s translation in English, or any books in the English tongue under the names of Frith, Tyndale, Wycliffe, Joy, Roy, Basil, Bale, Barnes, Coverdale, Turner, Tracy.” But above all, the name of Tyndale and his translation were most traduced, which were exposed to more hate and contempt by means of Sir Thomas More, who used his wit (which was as sharp as his spleen) to cavil at his writings, and his power, which was as great as both (being Lord Chancellor of England), to suppress them, especially his translation of the Scripture: which that it might be the more undoubtedly done, (besides the proclamation forementioned) there was an act of Parliament[42] passed to abolish Tyndale’s translation by name, with divers other English books, yet with allowance of other translations for private use, and with limitation and exception of several sorts of persons to whom they were forbidden.

Notwithstanding, Tyndale’s translation was not smothered, but came to light, and was more acceptable for the correction of it by Thomas Matthewes, which was published as his translation with annotations, and printed by special privilege of King Edward the Sixth, anno 1551, and so was that of Coverdale’s allowed by public authority, which bore his name because he made some corrections of Tyndale’s.[43]

And from [44]“the beginning of Edward the Sixth, anno 1549, towards the twentieth of Queen Elizabeth, anno 1577, the Bibles of the English translation used in churches were either Tyndale’s or Coverdale’s: but that Tyndale’s was the chief and most warranted may thence be collected, for that the reading of Psalms are in the Service Book to this day according to his translations (as some have observed)”; the Epistles and Gospels are also conformable to the same translation. In the year 1560 were the Geneva interpretations, and annotations, set forth. And anno 1577 there was an English edition of the Bible published by divers bishops in a large volume; yet that from Geneva was generally more used, and more esteemed than any of those that went before it, until the year 1612,[45] when the last translation procured by King James was first imprinted; which, for the text thereof, may give better satisfaction to such as have ability to compare the original of both Testaments and their translations together.

There were other English translations of the Bible, some of them very ancient (as the phrase of them shows),[46] though the time of their publication be not mentioned: as those two in the king’s library at Saint James, and some later: but these sufficiently show what for this particular we have cause to observe (with thanksgiving to God), viz., how much our holy portion is improved to the benefit of common readers.

At the first only some parcels of the Bible were translated; we have it all, we have it immediately translated out of the original by learned men in both languages; the first translations into English were for the most part taken out of the vulgar Latin, which was so false that Isido. Clarius, a famous Papist (first a friar, afterward a bishop), professes in the preface of his first edition of that at Venice, anno 1542 (which in the following editions is left out), that he found no fewer than 8,000 places to be amended.[47]

In former times, though the Bible were translated into English, yet was it not to be read in churches,[48] but only by particular persons at home, nor by all generally, for no woman; artificers, apprentices, journeymen, servingmen, none of the degrees of yeomen, or husbandmen, nor laborers,[49] were permitted so much as a private reading thereof. We have generally a free use of them both in private and in public. There has been a prohibition of annotations to be printed with the English Bibles by act of Parliament;[50] our liberty in that respect is much enlarged, which is that which we are more especially to note, and that is the next thing in order, and the third in number, we are now to speak of.

The third thing which improves the price of our portion in religion is the necessary use and great benefit of expositions and annotations upon the Bible, to render the right meaning of the words of the translation, as the translation does of the words of the original: for though the Scriptures may have their use and force upon the affections of ignorant readers at first sight, without any serious search into their hidden sense, and may have a work upon the will to incline it to good, or withdraw it from evil, as it was with Austin[51] in his casual and sudden reading of the apostle, Let us walk honestly as in the day, not in rioting and drunkenness, nor in chambering and wantonness, not in strife and envying (Romans 13:13), yet what Peter says of his beloved brother Paul’s epistles, there are some things which are hard to be understood (2 Peter 3:15–16), may be truly said of many other parts of holy Scripture, especially in the books of Genesis, Job, Canticles, Ezekiel, Daniel, some other of the prophets, and the Revelation.

Yea, he that seriously reads them may apply the pathetic admiration of Austin, “There is a wonderful profoundness in your words, a wonderful profoundness, O my God, a wonderful profoundness: it is a matter of horror to pierce towards the depth of them, an horror of honor, and terror of love.”[52] So that if the question were put to most of those (who are daily conversant in the reading of the Bible, and read it by course, from the one end to the other) which Philip put unto the eunuch, Understandest thou what thou readest? their answer (for divers texts) might be the same with his, How can I except some one should guide me? (Acts 8:30–31).

The question implies that he that reads should (if it may be) understand what he reads; and our Savior, his precept enjoins an endeavor to that purpose, where he says, Whoso readeth let him understand (Matthew 24:15).

And the answer directs the reader to desire and to seek for a guide, and though now there be none to be found whose guidance is infallible (for the best guide may be sometimes to seek, and seeking may be at a loss, for the proper sense of some obscure places of the Scripture), yet may he make such a probable interpretation of them as may prevent a dangerous misconstruction of an imprudent, inconsiderate reader.

It is conceived (by some of eminent note) that if Origen had met with a sound comment or marginal note upon Matthew 19:12, it might have prevented his castration of himself,[53] whereto he was induced by taking (and thereby mistaking) the words in the extremest rigor of the literal sense.

But in expounding of Scripture, he was a doctor to others,[54] almost before he was a disciple to any, and was so indeliberate in his dictates, and overindulgent to his wit, that as Erasmus said of him, he would make a book while a man might stand on one foot, which made the books of his making to be numbered no less than six thousand.[55]

Nor had those ridiculous heresies of Peputians,[56] Seleucians,[57] and Ascites,[58] and such like haply ever been hatched, if the places of Scripture on which they founded their erroneous opinions had been fenced with an orthodox exposition against misconstruction.

Nor had (it may be) such groundless and fond fantasies as some have set abroach, and spread abroad, been the fruit of their familiar reading of the word of God, if some expositors or annotationers had been ready at hand to show them the sense of difficult sayings: in which respect (by the goodness of God) the modern times are more happy than many centuries of anciently precedent ages.

Which leads us to our fourth consideration; and it is concerning some annotations in particular, and (among them) principally to the marginal notes of the Geneva Bibles, and of our own, which we now present to public view the third time, being diligently reviewed, and much enlarged, were at first occasioned by them.

The annotations of the Bible of most note until of late were those of Liranus, Strabus, Vatablus, Junius and Tremellius, and since them Piscator’s and the Italian and Dutch annotations (which we shall have occasion to mention again), have been much approved by the learned, in whom we may observe an advantageous proficiency by succession of time; the latter (they that came after, for the most part making use of those that went before) advancing in clearness and soundness of interpretation above the former.

In English, those that have been best known, and most used amongst us, have been the Geneva annotations, made by our zealous and laborious countrymen, who in Queen Mary’s days betook themselves to that city (as to a city of refuge from the reach of that persecution which raged as hot as fire, while she reigned over this realm, and the Pope over her). In the time of their exile there (as they profess in their prefatory epistle to their brethren of England) they were for the space of two years and more, day and night, with fear and trembling, occupied in the labor of their English translation with notes upon it: which when they had finished in the year 1560, they presented it, with an especial dedication (bearing date the same year), to the incomparable princess Queen Elizabeth; which was received with such acceptation of her majesty, and general liking of her people, that from that time until the edition of the last translation of the Bible, it was printed by her, and her rightful and royal successors’ printers, above thirty times over.

Though it was their mishap (without any merit) to be noted with a black coal, as guilty of misinterpretation touching the divinity of Christ and his Messiahship, and as symbolizing with Arians and Jews, against them both: and this was publicly charged upon them by an academical doctor[59] in a solemn assembly of the University of Oxford;[60] but of this crime they were more than absolved by Sir Thomas Bodly (the famous founder and furnisher of the public library), his letter written in their defense and praise, which was read by the doctor of the chair[61] in St. Mary’s pulpit, and by his and the orthodox governors of the university silencing of the doctor for his unorthodox and scandalous sermons:[62] whereby the church and state were involved in an high and heinous degree of guilt (if the notes were so unsound as he had suggested), for allowing them to be passable, and public by so many impressions: and lastly by one of our associates,[63] who (about that time) wrote a vindication of them from such infamous imputations, producing so many clear attestations to Christ’s divinity and Messiahship, against both Arians and Jews, out of their annotations on the prophet Esay only, as if they had been forewarned of, and meant to be forearmed against, the assault of such Satanical slanders.

Yet were not the notes (for all that) admitted to the margin of the reformed and refined edition of the Bible, so that though that by correction of the errors of precedent translators the light was snuffed, and so burned clearer than before, yet the people complained that they could not see into the sense of the Scripture so well as formerly they did by the Geneva Bibles, because their spectacles of annotations were not fitted to the understanding of the new text, nor any other supplied in their stead.

Hence were divers of the stationers and printers of London induced to petition the committee of the honorable House of Commons for license to print the Geneva notes upon the Bible, or that some notes might be fitted to the new translation: which was accordingly granted, with an order for review and correction of those of the Geneva edition, by leaving out such of them as there was cause to dislike, by clearing those that were doubtful, and by supplying such as were defective.

For which purpose letters were directed to some of us from the chair of the Committee for Religion, and personal invitations to others, to undertake and divide the task among us, and so comes in our part, whereof we shall give the world a true and just account in that which follows.

First, as we had no thoughts of such a service until by authority we were so called unto it, so since we have accepted of it, we have thought of nothing so much as how we might discharge it with best advantage to the glory of God and the instruction of his people, and therefore we have put ourselves to much more pains (for many months) in consulting with many more authors, in several languages, than at first we thought of, that (for the propriety of the original text, for pertinent and profitable variety of versions, for consonancy of parallel Scriptures, and for perspicuity in clearing of the darkest places) we might bring in such observations as might not only serve to edify the ordinary reader, but might likewise gratify our brethren of the ministry, at least such among them as have not the means to purchase, or leisure to peruse, so many books as (by order of the committee) we were furnished withal, for the finishing of the work committed to our hands.

Among which (as we were directed by those who gave us our charge) we have made use of the Italian annotations of Diodati, and of the Dutch Bibles, the one lately again set forth at Geneva, the other in Holland, by order of the states; yet so, that if we have borrowed ought of either, as they have done of those who did precede them in the like observations, we shall desire but to take it to usury, and to make our return of what we receive far above the rate of ordinary interest: and in this holy business we have none other ambition than to give better satisfaction to an apprehensive reader, for the sense of the whole Bible, than (in this kind) we have met withal in any one work of what authors soever.

And therefore, though we hold the Geneva annotations to be in the main points of religion sound and orthodox in doctrine, and guilty of no error which may not be incident to learned, godly, and well-meaning men, (and taking them for such as, for those times wherein they were made, were very worthy of praise for their profitable use, for then they were the best that were extant in English), we conceive for ourselves that we shall better discharge the trust that is reposed in us, and do more answerably to the intention of those who set us on work, and better satisfy the expectation of such others as set observant eyes upon our assiduous and sociable pursuance of the service imposed on us, if (being as repairers of buildings to rip into an old house) we rather took it quite down, and built a new one, than patched it up with here and there a new piece of our own putting in, which would not be decently suitable to the other parts, nor any way answerable, either in measure or manner of structure, to such a model (as considering the advantage of the present age, for helps and means to exceed the precedent) some apprehensive men have already prefigured to our performance.

Whereof though we fail (as what ability or industry can reach to the extent of an active fancy?), not only in falling short of their conceits, or of our own desires of what we would and should do, but of acceptance of what we could, and have done, we shall have recourse (for our comfort) to the sincerity of our hearts (whereto we may attest the divine omniscience), and with warrant from both, may be allowed to profess (with the blessed apostle Paul) that we are not of those that corrupt the word of God (2 Corinthians 2:17), or who handle it deceitfully (chapter 4:2), or who wrest any part of it to the patronage of any error of what denomination soever. Nor have we added to it any of our own preconceived opinions, to imprint a partiality on our expositions; nor taken from it, or smothered the least tittle of sacred truth contained in it; nor yet have we either slightly or subtly passed over any difficult place with silence, as if it had no need of an annotation to clear it.

But believing that to belong to all Scripture of divine inspiration (2 Timothy 3), which is spoken of under the title of prophecy, viz., that none of it is of private interpretation (2 Peter 1:20), we have not (notwithstanding our most intensive inquiries after the true and genuine meaning of it) rested in any single conceit or construction of our own, nor in any at all as merely human; but (according to that of the apostle, The spirits of the prophets are subject to the prophets (1 Corinthians 14:32)) have submitted our private dictates to the censure and correction of our colleagues in this service, daily assembled together for the perusal of everyone’s part.

And what doubts we met withal, which we thought (for the present) too hard to be easily resolved, we put into a particular catalogue, and adjourned their resolution to a day of more deliberate discussion, when our readings were done, which could not without inconvenience be interrupted by any long debate of difficulties coming in our way. And because we well knew it was God’s proper work to reveal the secrets of his own word, not only in our single and several studies and meditations upon it, but in our joint examinations of each particular portion (besides our severed devotion), we jointly, when we came together, implored the presence and assistance of God’s Holy Spirit, so to guide our minds and tongues and hands in the prosecution of this sacred employment, that God’s word being our rule, we might not swerve from it by any crooked lines of erroneous digression; much more, that we might beware of making any foul blots of heretical pravity upon so fair and glorious a groundwork, of piling up upon that golden foundation either wood, or hay, or stubble, fitter for burning than for such a building.

Whereof, as we are not conscious to ourselves in the least point, so are we confident in the candor of all truly religious readers (of learned divines especially) that, apprehending the imperfection of all human knowledge, in this life, which the apostle (notwithstanding the abundance of his revelations, 2 Corinthians 12) confesses for himself, as well as for others (1 Corinthians 13), together with the difficulty of some passages of the divine oracles, (as we touched before) that they will look upon our aberrations, where they find them, with pity and pardon, and where they show us that we have erred (as men), they shall see that as Christians, it was not our want of love to the truth, but want of light to discover it, that has misled us from it.

And for the censures of such as would seem learned[64], by captious exception at other men’s dictates, and contrary to the charitable caveat and counsel of Hierom (are desirous to raise reputation[65] to themselves, out of the reproach of others’ performances, (which for the most part are passed upon absent parties, and so are secrets to them, which should most know them)), we shall desire no better security from them, than in this wherein he rested: The sentence of the tribunal of God, and the chair or stool of whisperers in corners, is not the same.[66]

And to that tribunal, we may (with more confidence) make our appeal, while with good conscience, as in the presence of an omniscient Judge, we dare profess as Saint Augustine once did,[67] that what we have done, we have done with good fidelity; without any disposition, either to contend with any, who have written before us, or to prejudice the more elaborate pains of any that shall come after us in this kind.

Thus much then may suffice to have been spoken concerning the first undertaking of this task, and the manner of our joint proceeding therein: Somewhat remains to be added concerning the present third edition, which in divers parts of it at least may well go for a new work.

That is most true, (as by daily experience and due observation in all works of human industry concerning matters either civil or sacred appears) which was at the very entry into this narrative before intimated, that nothing of moment is both begun and consummated at once.[68] Nor is it less true, that after-considerations and emergent occurrences give occasion oft of new models and courses, either beside or beyond that which was intended at first. That it has so fallen out in no small part of this work, will easily and evidently appear unto anyone that shall compare it in the pieces now enlarged with those same in the former; yea the very bulk of the book now swollen up unto two large volumes, will sufficiently evince.

The principal reason of such diversity for matter of dimension between the present edition and the former, is this: These annotations were at first intended, as those before in the Geneva version, for marginal notes only affixed to the text. To which purpose, in the directions then delivered unto us, it was required, that they should be much of the same size with them. To this scantling being stinted, (nor indeed might they fitly, so confined, much exceed such a pattern, lest the border should be larger than the skirt of the coat, and the verge of the page than the body of the main book), our endeavor was to be as brief and concise, as we well might, and we were therefore constrained, being so straitened, to let pass many things not unworthy otherwise of due observation and large discussion, that our notes having only a narrow by-place assigned them on the outside of the leaf, might not in undue and undecent manner so enlarge their quarter, as to encroach beyond just proportion upon the spaces that were to be reserved for the context. Hence came it to pass, when the work came abroad, that divers notes seemed not so full, nor so clear, to meaner capacities especially, while endeavor of brevity bred, as is usual, some obscurity;[69] and much was missed by many, being indeed purposely omitted, which well might, and would have been the greatest part of it inserted, had the lists and limits prescribed us, afforded room with any fitness to receive it.

Howbeit, when afterwards upon some second thoughts and further consideration, it seemed good unto those, who had put us upon this work, to alter their course at first propounded, and so to publish the annotations apart by themselves: the grounds of that former limitation and confinement both of us and them being now removed; some of those, who having gone far beyond the bounds formerly fixed, had by mutual advice and agreement resolved to abridge, were then requested to lay that labor aside, and to let their parts go entire as they were: as also some other of them, who had held close to the former directions, would not have been unwilling accordingly to have enlarged, had they been timely made acquainted with the new course then pitched upon, and sufficient respite afforded for a fresh review and further supply of what might seem fit to add unto the former.

But, what could not then in this kind be effected, the work being already entered upon at the press, and begun there with the parts of some that had kept within the aforementioned compass, that, it is hoped any diligent and intelligent reader, will soon perceive to be now, in the present edition, by a very considerable and advantageous addition, performed: when he shall therein find, the terms and forms in the originals from their first roots and rises unfolded, so pregnant for notion many of them, as could not in few words easily, or without some injury, be comprised and expressed;[70] the variety of versions and interpretations, in most writers of note, as well Jewish as Christian, represented, and, where just occasion, put to trial; such senses as seemed genuine, culled out from the rest and confirmed; where more than one equally probable, referred to the further disquisition and decision of the learned; the grounds discovered of sundry mistakes, that had formerly passed for current, from hand to hand without trial: places of difficulty more than ordinary, diligently discussed, with endeavor to remove rubs and doubts moved about them; passages of story in the writings of the prophets collected with the relations of ancient heathen writers; the text in divers places, either rendered or expounded, beside the common, general sometime, current of interpreters, upon such grounds, and for such reasons, as is supposed may give good satisfaction to the learned and judicious; and lastly, such matter of observation, by few, if any at all, formerly taken notice of here and there occasionally inserted, as may very much conduce to the right understanding of Scripture: a great part whereof succinct marginals would not admit. So that the work as now it is, (the premises well weighed) may not unduly be deemed an entire commentary upon the whole body of the Bible; and that such (it may with good warrant be averred) as has not at any time appeared in our language before.

Wherein if our labors (which in regard of years and weakness have been very painful to some of us), shall prove useful and beneficial to God’s people among us, into whose hands they shall come, (as through his blessing we presume they may, if they shall not be wanting to themselves), our only desire and earnest request unto such is, first that the glory of all, and praise for all, be entirely returned unto our good God and gracious Father in Christ, who out of his mere mercy and goodness, has enabled us his weak and unworthy servants to go through with this great work; and next, that we may obtain from them (so many of us as shall be yet continuing in these our crumbling cottages, when this work shall come abroad) their frequent and fervent addresses unto the same our sovereign Lord of us all in our behalf, for a gracious support of us in all occasions, while we abide here; and a comfortable close of those few days, that we have yet to pass whensoever he shall be pleased to call any of us hence.

Now the Father of lights, the Author of truth, the Giver of grace, enlighten the mind of the reader, that he may distinguish the truth of God, from all the errors and mistakings of men, incline his heart to embrace it, as a beam streaming from the Sun of righteousness, wheresoever it shines; (whether in the divine text, or human annotations) and having such a light and guide, the Lord grant that he may, as a child of light, in a constant course of holiness, until it bring him to the happiness, which God the Father, for the merits of his Son, by the sanctification of the Holy Ghost, has prepared for those, who truly know him, and sincerely serve him to their lives’ end. To that God, ever to be worshiped in unity of essence and trinity of persons, all honor and glory, might and majesty, be ascribed both now and forevermore. Amen.

AN ADVERTISEMENT

Upon a Certain Clause in an Epistle Prefixed Before the Annotations of Mr. Diodati on the Bible: Which Clause is This

The most real confirmation of the usefulness of the annotations of Mr. John Diodati, upon the Holy Bible, is the high esteem those reverend divines have had thereof, viz., Dr. Gouge, Mr. Gataker, Mr. Downame, Mr. Ley, Mr. Reading, Mr. Taylor, Mr. Pemerton, and Dr. Featly, who each of them taking a several part of the Bible to make annotations thereon, and printed them together, 1645: they all so highly approved of Diodati’s annotations, that anyone, who shall please to compare those several notes of theirs, with the first impression of his in English, shall find many thousands of this our author inserted: but especially in Ezekiel, Daniel, and all the minor prophets. &c.

CHRISTIAN READER,

It has been an ancient practice (a practice that savors rank of pride, and envy), to raise up praise and glory to some, by false aspersions, and unjust imputations on others.

To omit all other instances, a certain epistler, who subscribes himself R. G. has taken upon him to commend a work far above his commendation, the pious annotations of a judicious divine, Mr. John Diodati upon all the sacred Scripture.

This he seeks to do by a false and slanderous calumny on sundry divines, eight of whom he names, and lays to the charge of every one of them, that they have inserted many thousands of Diodati’s annotations into their own. For seven of the eight, whom he names, let his own rule be observed; namely, their notes compared with Diodati’s, and the many thousands will not be found one. It may be that in some places they may agree with Tremellius, and Junius, with Piscator, and other learned and orthodox annotators on the Old and New Testament, whom Diodati has much traced, and thereupon all agree in the same truth: but from thence to infer, that the seven English annotators have inserted Diodati’s notes into theirs, is so false an inference, as any sophister would say, non sequitur.

The annotations of the foresaid divines were finished, and given up to the stationers the year before the first edition of Diodati’s annotations, translated into English, were published: so as they could have no help from that English translation.

As for the Italian, in which language Diodati’s annotations were first composed, many of the foresaid divines understood not that tongue: nor had any translation thereof for their help.

But further, to demonstrate that it was not Diodati’s staff that they leaned upon, in many chapters which Diodati has either wholly passed over without any note at all, or only here and there made a brief and short note, our divines have made many learned and useful annotations: And also have fully cleared sundry difficulties, which Diodati has passed over in silence, or professed, that, “This difficulty is not to be resolved: and it is likely that there is some alteration happened in these accounts.” Does not this supposal of alteration in the sacred accounts impeach the authentic authority of the Hebrew text?

But granting that in the first edition of these annotations, there was somewhat of that kind, that might justly be excepted against; yet seeing that it does not at all concern either the former, second; or this, third edition, which have been so carefully reviewed and enlarged, as by the very bulk may appear: We shall not need further to insist upon it, not doubting but the judicious reader will rest very well satisfied with this account that has been given him of the business; but more when he shall enter upon the work itself: read, and compare, and consider. Where we leave him, wishing that all may redound to the glory of Almighty God, and the good of his church.

ENDNOTES

[1] Or drawn from the lees.

[2] Or drawn from the lees.

[3] Latimer, his sixth sermon before King Edward, fol. 73.

[4] That of the reading Psalms in the Service Book.

[5] Concil. Triden., sess. 24, c. 4.

[6] Episcopus Gentilium libros non legat, Concil. Carth. 4, can. 16.

[7] In omni Sacerdotali convivio, lectio divinarum Scripturarum misceatur, per hoc enim animae aedificantur, ad bonum, & fabulae non necessariae prohibentur; Concil. Tolet. l. 3, can. 7.

[8] Per omne convivium de Scripturis aliquid proponebat. Hieron. ad Heliodor., tom. 1, epist. p. 2.

[9] 2 Epist. of John.

[10] Tenenti codicem somnus obrepat, & cadentem faciem pagina sancta suscipiat, Hieron. ad Eustoch. de custod. virg., tom. 1, p. 139.

[11] De Scripturis sacris aliquid interroga, interroga publice, audiant Pedissequae. Idem, Epist. ad Gaudentiam de instit. fil., ibid., pag. 110.

[12] Reddat tibi pensum quotidie de Scripturarum floribus carptum. Idem, Epist. ad Gaudentiam de Instit. fil., ibid., pag. 56.

[13] At cum verbo etiam in inferno facile est vivere. Luther, tom. 4, operum Lat., pag. 424.

[14] Gretser in Commentar. in orat. Hunnian., p. 14.

[15] The continuance of this blessing moved the Protestants of Heidelberg, Wittenberg, Lipsig, Argentine, Tubing, and other places to solemnize an evangelical jubilee in the year 1617, because 100 years before, the light of the gospel broke through the cloud of Popish darkness.

[16] Naucler., Ind. chron., pag. 92. Anno 700 or 709.

[17] Baleus, Cent. Script. 1, p. 83.

[18] Sherburne was afterward united to the see of Winton. Fox, Martyr., vol. 1, p. 162, col. 1. See Goodwyn’s Cat. of Bish., pag. 181, 182.

[19] Ecclesiae in quibus numerosae Bibliothecae continebantur cum libris à Danis incensae sunt; Wiliel. Malmes. de gestis Reg. Angl., l. 2, c. 4.

[20] Foxi Hist. Mar., vol. 1, p. 186, col. 1.

[21] Anno 730.

[22] Fox, Martyr., vol. 1, p. 165. Pitsaeus, Relat. histor., tom. 1, pag. 158.

[23] Will. Malmes. de gestis Reg. Angl., l. 2, c. 4.

[24] Fox, Martyr., vol. 1, p. 165, col. 1.

[25] Nullus Anglorum fuit vel intelligendo acutior, vel interpretando elegantior: Mr. Fox, Martyr., vol. 1, p. 186, col. 1, ex Histor. vetust.

[26] Fox, ibid.

[27] Alfredi Psalterium transferre aggressus, vix prima parte explicata finem vivendi fecit. Will. Malmes., ubi supr.

[28] 1370.

[29] Lindwood, Constit. Provin., titulo de Magistro, cap. periculosa res est, fol. 206, edit. 1525.

[30] Concil. Constanti., sess. 88, p. 860, col. 2. Sum. concil., edit. Franc. Long.

[31] Fox, Martyr., vol. 1, p. 583, col. 2.

[32] Idem, vol. 2, p. 387, col. 2.

[33] In Bibliothec. Reg. ad D. Jacobi & in Bibl. Colleg. novi Oxon. vol. 15, & Col. Reg. vol. 1, & Aedis Christ. vol. 1. & Cantabr. Colleg. Bened. vol. 156. & Col. Eman. 2.

[34] Mr. J. S.

[35] Johan. Trevisa genere & patria Cornubiensis vicarius de Berkley in Anglicum Idioma transtulit totum Bibliorum opus. Anno 1397.

[36] Baleus, Cent. 7, pag. 518.

[37] 1527. Fox, Martyrol., vol. 2, in Hen. 8, pag. 363, col. 1.

[38] Ibid.

[39] Mr. Fox, ibid., pag. 364, col. 1.

[40] Idem.

[41] Fox, ibid., pag. 387.

[42] 34, 35 of K. H. 8, c. 1. 4. Polton’s Collect., p. 746, edit. 1640.

[43] 1551. 1552.

[44] Mr. J. S., Observ. on the Edition of the Bible in vulgar tongues, p. 9, M.S.

[45] 1577. 1612.

[46] A little sowre dowe aperieth the whole gobet (1 Corinthians 5:6), and worshippers of Mawmets (ver. 11).

[47] Loca ad octomillia Annotat. atque emendat. à nobis sunt. Isid. Clarius in Praef. Bibl. Sacrosanct. proposuerit Praefat., edit. 1542, Venetiis.

[48] The Bible shall not be read in English in any church. Stat. 34, 35 of H. 8, c. 1.

[49] Ibid.

[50] Ibid.

[51] Codicem Apostoli arripui & legi in silentio capitul. quo primum conjecti sunt oculi mei, non in commessationibus: nec ultra volui legere, nec opus erat statim, quippe, &c. Aug., Confess., lib. 8, cap. 12.

[52] Mira profunditas Eloquiorum tuorum mira profunditas Deus meus, mira profunditas. Terror est intendere in ea, horror honoris & tremor amoris, ibid., lib. 12, cap. 14.

[53] Euseb., Eccles. Hist., lib. 6, cap. 7; & Hieron. ad Pammach. & Oceanum de erroribus Origen., tom. 2, p. 193.

[54] Prius imperitorum Magistri quam Doctorum Discipuli. Hier. ad Demetriadem, tom. 1, pag. 70.

[55] Origen. 6. millia librorum scripsisse, refert Hieron. apol. advers. Ruff., tom. 2, pag. 193.

[56] Aug., tom. 6, Haeres. 27.

[57] Ibi., Haeres. 59.

[58] Ibid., Haer. 63.

[59] Dr. H.

[60] Anno 1612.

[61] Dr. R. Abbot.

[62] Propter Conciones publicas minus Orthodoxas & offensionis plenas. Those were the words of the schedule of his suspension, hung up on the church door of Christ’s and St. Mary’s.

[63] Mr. J. L. of B.

[64] Scioli tantum ad detrahendum, qui in eo se doctos ostentare volunt, si omnium dicta lacerent. Hieron. Tom. 2, apolog. pro lib. advers. Jovin. pag. 109.

[65] Nulli unquam detrahas, nec aliorum vituperatione te laudabilem videri malis. Idem. Tom. 1, Epist. ad Celanti. de instit. Matris-famil. pag. 11. [...]

[66] Non eadem est sententia [Tribunalis] Dei & anguli susurronum. Idem. Epist. ad virgines Hermonens. Tom. 1, p. 112.

[67] Ego omnia quod bona fide coram Deo dixerim, sine ullo contentionis studio, sine aliquo praejudicio diligentioris tractus, exposui. Aug. lib. 2, de Gen. c. 29.

[68] Nihil simul et inchoatum et consummatum est. Cicer. de praeclar. Orat.

[69] —brevis esse laboro: Obscurus fio. Flacc. Art.

[70] Significatum est aliquid unius verbi proprietate: non habeo quo id efferam, & dum, quaero implere sententiam, longo ambitu vix brevis via spatia consumo. Hieron. ad Pammach.