WHEREAS many (right Honorable) from the high to the low, of all sortes haue bene desirous greatly and a long time, to haue the holy booke of God, which for the old Testament is in Ebrew, for the new all originally in Greeke, to be translated and beautified with all furniture for playnes and ornaments: that such as studie it, should in no place be snared by the translater: but rather in all poinctes might haue at the first layd cleare before them all that studie can affoord: It may be thought a good help to the bringing of their desire to passe, by ioyning of al effectuallie in executiō of the worke: to shewe what in this paynes may be better done then yet we haue in Englande. And as bare shortnes is soonest view­ed: so matter of large, longe, high & deepe quantitie, shal­be brought into speach of no greatnes, but narrow, short, lowe & shallowe, that the meanest may in good part iudge, what ought to be censured.What poin­ctes a syn­cere transla­tion ought to haue, mo thē yet oure haue. The holy text must be hono­red, as sound, holy, pure: hede must be taken that the trans­later neither flow with lyes nor haue one at all: prophecies spoken in doubtfull termes, for sad present occasiones, must be cleared by sad study and stayd safty of ancient warrant: termes of equivocation witty in the speaker for familiar and easy matters, must be looked vnto, that a translater drawe them not vnto foolish & ridiculous senses: Constant memorye to translate the same often repeated in the same [Page 4] sort is most nedefull. 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 Greeke, taken frō the Septuagint may stand profitable in the margent through the old. Also where the later repeat the former holy writers, therein as it were commenting vpon them, that should in all clearnes be expressed, and noted. These be poinctes of necessitie. Some others of ornament in the end of our speach may be consydered. Thus all are briefly told once: which by en­largement will appeare more pleasant. And speach of all shalbe vsed, by your honorable pacience. First a Translater of the Bible should beware least of his owne head in tran­slation or notes,1. care that the holy Ebrew or ho­lie Greeke text bee not disannulled he disanull the text: and blame the watch­full eye of Gods providence, for not preseruing the writt aright. That fault is exceeding great, for a man to take vpon him to bee wiser then God: and to take his kingly care tar­dy, in trueth of wordes. All men will graunt that there is not an idle plant, fishe, worme, foule, or beast in nature, nor yet starre in the skye: but all knowen and looked vnto by Gods care. Now wheras all that would be happy are com­maunded to thinke day and night on Gods Lawe by the spirit of endles wisedome: as learning the Eternall better thence then from the creatiō: we might haue bin sure that the father of light,An holy 21. fold Alpha­bet, a mat­ter of brauerie, telleth babes that God would neuer faile in a [...]od or prick of ne­cessitie. Psal 25. o­mits Vau & [...]. would neuer require that: but would also for his part affoorde a lawe, voyde of trappe and snare: to delight the soules that followe him. That matter of ne­cessitie may better bee conceaued by thinges of ornament, into which God for vs hath condescended. A man would little haue thought that the most High should make Alpha­bets for vs in his booke. But wee nowe may see it done. The Psal. 25. hath an Alphabet, saving for two letters: and the Psalme is a generall forme of prayer. There the wisest may try, whither any wisedome could supply the argument, [Page 5] by Ebrewe wordes of sage force. The Psal. 145. is alike,Psalm. 145. Nun onelie is omitted. Psa▪ 34. hath an ouerplus Psa. 37. hath an Alphabet with much enterlacing. 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, vpon all, fit always. The Psal. 37. hath an Alphabet most exact, though many verses seeme to hide it. The Psalme 111. conteyneth Gods laude. The 112. the Godly mans: in most curious sorte, for euery member of speach. The 119. goeth vppon commendation of the Lawe of life: with an eightfold Alphabet, and mentioning the worde in sundry names in euery verse: what vertues it hath. Which sayings cōming from him that carieth about all things by his mightie worde, should assure vs, that it was safely kept.Matrones vertues in Alphabet. Pro. 31. Salomon in like battell-ray hath commended good Matrones: that they teachinge their children from the breastes, should giue them the milke of Gods worde. And Ieremy at the kingdomes ruine penneth his Lamēta­tions with a watchfull eye, very much for phrase: vsing frō Moses, Dauid, Salomon, Esay, and all former,Ieremies di­stinct art, of a confused state, in a sixfold Al­phabet. termes vttered of the destruction which he sawe, and felt. But his Alpha­bet is more wonderfull, to shewe in mans confusion, Gods distinction. So the first Cha. hath 22. verses in the 22. letters order. The Ch. 2. to stirre our care hath the like with changing place of Pe, and Ain, two going togither, but the later going afore: so the fourth Chap. is most exact in the same sorte, for Pe and Ain: and all the other in due order: that by this doubled matter, studie should be stirred vp. The Chap. 3. hath thrise euery letter in ord [...]: that by three witnesses Gods looking too his letters might be seene. These being matters of Elegācy more then bare necessitie,Matters cu­rious in ele­gancie. shew that no lesse watchfulnes was ouer the wordes of sen­tences. Which thing should moue vs to holde the text vn­corrupt.The 148. margent readings. Besides a matter of singular great importance com­meth hither to be considered: the margent readinges of the old testament. They are eight hundred fourtie and eight in number. And the word in the text was not read, but the [Page 6] worde in the margent. These greatlie touch all to knowe why so it falleth out:Christians be lothsome that slander the holy prouidence, as not proui­ding wel for them: where vnspeakea­ble care is shewed, for their tende­ring. 22. times Naar in the Ebrew text is read Na­arah. that Christians no longer followe Kimchi and Ephody the Iewes, whom Barbinel & Elias Leuita damne of great iniurie done to Gods holy Maiestie, for sayinge that the text was corrupted in Babylon. Any may see that no Scribe would twentie two times of negligence write Naar, a Gyrle, for Naarah: the margent terme read for Naar: which signified a Boye or Gyrle: and for weightie cause was read Naara a Gyrle. The filthy towne Zebyim, burnt frō heauen, named of the pleasaunt situatiō, the Roes, a name of Christ in Salomons songe, was read Zeboyim, all the foure times that scripture hath it. Errour could not fall into such wisedome. Likewise when Rabsakes filthy termes are in the text to be seene, but clearer in the margent to be read, they who say, that corruption bred this vrbanity, weigh not but cast lottes what to speake. So for bookes written after the captiuitie, past times of bondage: where the Samaritanes speach against the Temple-builders, is as they spoke it, doubtfull Ebrew:Margēt rea­dinges in bookes set forth after the captiui­tie, since when Iewes had no hin­derance to saue the dayly read text, argue the slaunderers of dulnes v­pon grosse impiety. as, We doe not sacrifice: or, Sacrifice we not? there in Loa, and Lo, the word of the text and margent ex­pound one the oher. And againe in Zacharie speaking of Ierusalems destruction & womens vsage by souldiers grosse to speake: the text telleth the terme to be seene: the mar­gent, what the holy Spirit would haue read. Thus for ciui­litie or facilitie in sense: the margent reading is giuen with equall authoritie as the other. Moreouer, wheras the Pro­phetes deepe skill, that omits the particle Vau, that is And, in a speach of two members, or hath a worde too sharpe for the common sorte, in orthography straunge, & differs in a letter from the vsuall manner: the margent hauinge the vsuall sheweth what care the holy Synagogue had, that no one syllable should amaze the simple, but were all taught from God to couple diligence with easie sense. These poin­ctes, some touche euery tounge, some onlie Ebrewe gram­mer: [Page 7] where a learned professour would as soone looke to swallowe a camel, as to escape blame, in vnheedines herein.Succession of rare god­lie men, all Babels raign prooue all babes who thinke that all copies in so short time could be corrupted or a­nie one lost. Mardochai was capti­ued, whiche they that de­nie may see here what thanks Christians and Iewes wold kenne them 2 Sam. 20.8 Enochs speach and Michaels wer framed Rhetorical­ly of Ebrew DD. from Moses short speaches: the like wherof is yet in their cōmentaries Talmud rabbi Na­than, & Mi­dras Deba­rim. And further off would he be from thinking that Babel cau­sed one letter amisse, when Ieremie liued til Ezra was of vn­derstāding, Ezechiel prophecieth vnto thirtie fiue yeares of the captiuitie: the exact halfe: and Daniel was there all the while, the marrowe of Godlines, learning, witte, and wise­dome: and the wealthiest subiect in the worlde: that hee could want no will, skill, nor abilitie to keepe all scripture which the holy wisdome of God sawe needefull to make vp the body of Ebrewe holy storie. Mardochai was next him in time of captiuitie, and godlines: and an holy Writer, as he: of equall authoritie in Daniels end of life, or aged about 110. yeares: he as well with Aggei, Zachary, Ezra, & such would haue an eye to the text his soundnesse. Wherefore translatours herein fall fouly, when they say that Michal is put for Merob: or vpon Iude complaine of bookes lost, for Enochs speach: or Michaels. That is a principall poinct to be looked vnto: the obseruations wherevpon will lighten eyes to much further sight into Gods worde. In this matter the Massorites care should be opened: Grammarians of Ebrew sprong from Ezra and long continued: who reckoned eue­rie letter howe often in the holy Ebrewe it came: howe ofte wordes of short or full writings were diuersly written & where: and what strange texts would seeme corruptions to the vnstayed: and for Eth and Vau, little particles howe often they come together in sort easie to deceyue a copyer, without a table of direction: such poinctes are a brasen wall to saue frō doubt of scriptures certeintie: and frō extreeme rashnes: that condemne as faultie, things of heauenlie syn­ceritie. So when we come to translate Achaz king of Israel:2 Chro. 28.19. 2 Chr. 21.2 or Iosaphat king of Israel: we should with the Massorites note the straūgenes, that Israel is put for Iuda: and checke the Rhe­mist, that marking that title in Achaz but not in Iosaphat, rageth [Page 8] against the text as though it had bene corrupt and would therevpon drawe vs from Gods worde vnto a Church, and to Rome: Strange say­ings vppon rare occasiō make Rho­mistes and Rhemistes blaspheme, whereby all their skill in scripture is soone seene, Ebrew ele­gācy strange in other na­tions, but ful of effect, by the Pro­phetes very Pithy short­nes made vs blame spea­ches moste witty & far from cor­ruption. by whose policie Christ was crucified: while they runne from mischief to mischief. The like care must bee vsed for the newe Testament: and more iudgement: be cause Christians tooke not the like heede: as not being in equall daunger. Here we haue committed grosse faultes, blaming most learned speaches. For example some shalbe brought: The holy Ghost in Greeke speaketh thus: Iocob dyed in Egypt, and the Patriarches, & they were caried to Sychem: And they were put in graue: That which Abraham bought for price of mony, That from the sonnes of Emor of Sychem. Here the Pronowne They, the close repetition of the Pronowne, That, & omis­sion of the copulatiue, vsuall in Prophetes, rare in common speach, caused vs to amende the holy text: to leaue Iacobs buriall vntold, who yet was principal in the narration: to say that Abraham was put for Iacob: and to falsifie the buy­ing For price of money: as though Iacob had bought his plot for money and not for Lambes, as the Greeke translation expoundeth Iacobs price.Gen. 33.19. Ios. 24.32. Iob. 42.12. and is no more vsed in Ebrewe, and the 70. were borne in the end of the E­brew [...]on̄g, the eldest & best warrāt for transla­ting. Keshita is translated Lambes in the Seuentie: whose translation for common wordes, the newe Testament checketh not, but followeth most exact­ly, & infinitely: So that we may wel know, that Saint Luke writing in Greeke, meant the graue that Abraham bought for price of money: and that wherein Iacob was buried: & not that wherein the Patriarkes were buried. Whereby there can be no colour, that Abraham in the text was put for Iacob: but in the whole sentence the Translatours dea­ling weakened our strength, & disgraced the grace of holy synceritie. That the simple may better vnderstande what I blame, you shall haue the translation vsed of vs, which mar­reth the Greeke: and the annotations vpon it, which con­demneth that which God cōmendeth vnto vs. And I hope no man of grace wilbe angrie to haue Scripture cleared, [Page 9] nor vexe me any more with graue Fathers. If they that blame haue anie grauitie or drop of grace, they will wishe all men disgraced, rather then one syllable of Gods worde. And they who must cōfesse vnskilfulnes, shall not doe wel, vnlesse they willinglie doe yeeld vnto the trueth, and loue the honor of God more then their own: and make it plaine vnto the people: that the booke which we call the Bible is the Hebrewe for the olde, the Greeke for the newe: and translations are but so farre as they are true and exact from the originall: and without hinderance may and must bee examined by the other: yea where they are blamelesse and syncere, by the originall their clearenes & authoritie must aye be strengthened by the Ebrew. Thus the text standeth:The text all translated. And Iacob dyed both he and our Fathers, and were caried ouer into Sychem, & layde in the sepulchre that Abraham bought for money of the sonnes of Emor the sonne of Sy­ [...]hem. Here appeareth an errour: for Abraham seemeth to [...]e put in the text in the steede of Iacob,The note, vntolle­rable. for Iacob bought [...]he sepulchre of Emor, and not Abraham, who bought be­fore a fielde of Ephron. You see the text, and the note: which if we all would graunt curraunt, then would the pa­pistes earnestlie triumph, that we Protestantes confesse the text to be corrupted: That will I neuer doe, while breadth standeth in my brest. I beleeue that I shall soone finde some hundreth thousandes in Englande, that wi [...]l no more turne the sword with Stephanas against their owne hart, after sight how their case is well if they knew their own good things. Saint Stephen speaketh in his most heauenlie oration other wisdome of exact skill, yet blamed of great men. Vr by him is in Mesopotamia: and his deadliest enemie Barbinel, doth therein defende him full learnedly: but we cōmonly seeke qualifications vnartificial, whereby a Turke or Iewe would say that we made him but a lier. Saint Stephen sayth, that A­braham was brought by God from Charan after his fathers [Page 10] death: but we make the speach vttered Gen. 12.1. to be spo­ken in V R, a calling as wel of Therah, as of Abraham, yet Moses order of speach defendeth: who sheweth that Terah died in Charan, vpō whose death he endeth his The Peras­hah in the Law is a full separatiō of matter, whiche may not be confoun­ded. section, to make a separation full and absolute, from the matter following of Abrahams calling. Philo the Greeke Iewe (vnlike the late malicious) is fully of Stephens minde, and sheweth that o­pinion, to haue bene then generall But Iewes malice be­ing increased, shuffled the promise made to Abraham, into three score yeares of Terahs life: so to obscure all the mat­ter: as not being Abrahams peculiar, in Terahs life time. Saint Stephen his Angelique tongue might haue holpen here, but that we pervert his words. Yet I am not to speake much here of this matter, because this poinct toucheth not corruption of text: vnlesse we vrge that our shufflinge of Abrahams promise into Terahs life, and translatinge thus: Gen. 12.1. The Lord had sayde vnto Abraham, get thee, &c. be­ing referred vnto his calling from Vr, prooues the Perasha or Ebrew section very vnfit, in the middle of a matter: as doubtles it should be most vnfit. So, this speach may pro­perlie belonge to the writt and letter. But this matter doeth most touche the second poinct, of making scripture false by ill trāslating, rather then blameth the text. One place more hath the holy martyr, as Saint Luke did penne it, where some blame the writt,How 70. in Gen. 46. & 75. Act. 7. be reconciled without blame of copy. and moe can not tell what they may say of it. Saint Luke Act. 7. maketh Iacobs familie to be of seauentie fiue soules, whereas Moses in Ebrew hath but sea­uentie. And an Arabique translation, written (as none are yet printed I trowe) brought vnto me from the Indianes, hath but seauentie soules. Here is matter for a skilfull trans­latour to worke vpon:By my lear­ned friende M. Phil. Nicols, beeing at Cartha­ginaes sur­prising. to defende and cleare Saint Luke, and I deeme it will not be hard to doe. For thus the case standeth: The Septuagint adde vnto Moses Persones, fiue to Ioseph (vnborne when Manasses and Ephraim were but [Page 11] seauen or eight yeares old, at Iacobs comming to Egypt) a sonne and a grandechilde to Manasses, Machir and Gilead: to Ephraim two sonnes, Sutelah and Tahan: with Sutelahs sonne Eden: all these, fiue: & accordingly doe they summe all, to be seauentie fiue soules. Great reasons moued them: which fewe wordes can not make plaine. Saint Luke wri­ting in Greeke was to followe the Greeke: though Saint Stephen spake as the Ebrew stood. And the Arabique tran­slatour, that folowed the Ebrew in a neare language, which should be conferd with the Ebrew, not with the Greeke in Gen. 46. shewed a profound iudgement:A phrase Act. 13. true in 450. whi­che proper­ly is but 339 and lappeth al one book and 19. pla­ces in one summe. regarding as S^t Luke did, nations weakenes, whereof vnto this day fewe knowe Saint Lukes minde, though it be not darke, if wee had looked vnto the Septuaginta. Like vnto Saint Stephens abridgement of old large stories commeth Paules oration Act. 13. where he reckoneth the nineteene Iudges, thirtene defendours, six offenders, all their times, as they in troubles ruled and dated two at once, yeeres after a sorte foure hun­dreth and fiftie. So it is most exactlie after Saint Paules sort of reckoning: and so Iosephus reckoneth the Iudges yeares: when for the 480. 1. King. 6.1. he maketh 592. yeares. Here the Rhemistes marre the text: and the whole narration: nei­ther bewe faultles, who for yeres but 339. propre, say about 450. the hundreth and eleuen of the oppressours nothinge [...]ugmented the worldes age: therfore in proprietie 450. can not be sayde: about 450. and in a kinde of speach it was ex­actlie so, and not about 450. And these examples may bee sufficient to shew a Translators care for defence of the text. Many are ready frō both Testaments. One kinde I cannot passe ouer, which Daniel hath in two examples:The Masso­rites onelye kept Dani­els copy pure: twise in Dan. 7. and 8. where but for the Massorites Bible, the common copies would cōtinue errour. Daniel turneth the notation of a Chaldean kinges name and his owne Chaldean name, into cleane contrarie significations, by transposing one vnsounded letter: Bel is [Page 12] the authour of wealth: and Bel is a fyre of sorrowe these are cleane contrarie, as darknes and light: sinne & iustice: idols and the throne of God. The like is in Daniels Chaldean name: which breaketh out a fyer of sorrowe, from Gods fierie throne against such as held Bel a protectour of store & treasure: Vnlesse we ioyne both the Great Venetians Bibles, none printed will here giue a Translator that which he must per­forme, right writing for notation: in the former name. But in Daniels Chaldy name the text in Plantines Bible is syn­cere: marking the difference of it Cha. 1. and Chap. 10. And this poinct onely being so full of wisedome in Daniel, should mooue anie wise nation to peruse their translation, though it had no other imperfectiō. Thē matter is a pearle, and an holy thing: where hogges and dogges shall see no peace of the heauenly Ierusalem: and such as cōtemne this matter wilbe no better in Daniels eyes: whose rare com­mendation from men, and Gabriel is for vs, not for him selfe.

2. Care: that the Transla­tour brede not a lye.The next labour to this, no better obserued of vs, should beware making vntruethes in turning the Bible into our tongue. The like harme cometh by notes that would make the world false. I would that examples of lesse plentie were in this kinde: though their store may stirre to cure the soare. And first for no lesse then the third part of the worlde,Sem falselie translated the Elder brother to Iapheth. tou­ching Iapheth our Father, we stayne his birth-right: when our translatiō maketh him yonger thē Sem, Gē. 10.21. where Sem should be brother to Iapheth the eldest. The record of yeares, the situation of the wordes, the Greekes vniuersall consent vnaltered in any of their translations knowen, the preualent consent of Ebrewes, for the most that way, & no­ted in Chimehi the king of Grammarians in Gadal, the cu­stome that God preferreth not the Eldest to be Christ his father: these and such things should haue caused to lothe not to folowe the vulgar Latin. For as a dead flye putrifieth [Page 13] a boxe of precious oinctment, so one such oversighte doth vnto an whole booke, and is a thorne to the side and eyen. An other thorne pricking the hart of good Iosephs fame, is in Gen. 44.5. by not marking the plaine & exact proprietie of the Ebrew, touching Iosephs siluer cup. Is not that it, Sēsible wise speaches turned to witchcraft or extreme folly. in which my Lord drinketh: and for which he would search through­lie. So the wordes in their first signification meane: so olde Onkelos tooke them: so the sence is sensible. And again in Iosephs speach the same is alike: Know you not that a man as I, can search throughly? But we haue in our best: Is not that the cup in which my Lord drinketh, and for which he consul­teth with prophecies: or, in which he prophecieth. And what man would euer speake so senselesse. There the note goeth thus: He went not to the coniurers for any matter: but this is sayde by dissimulation, to increase the crime. So vers. 15. Wote ye not that such a man as I, doe consult with propheci­ [...]s. This speach had no witt, lesse religion: howe should [...]hey think it: and why should he boord with edged tooles, [...]o fauour witchcrafte? There our note hath these wordes: [...]hough hee did not the thing: he should not haue nourished the opi­ [...]ion that he did so. Thus we slaunder the holy Ioseph,Ioseph slan­dred, badly. and [...]exe our soules about coniuringe and sorcery, where the [...]each is plaine. For Nichash, the terme that caused doubt, [...]gnifieth first, to try out, or finde out: and in that sense Laban [...]sed it to Iacob. And in a second sense: to search too farre, as [...]y curious artes. Nowe they that would looth blottes in a fayre picture, should much more loth blottes and wrinkles which our drowsines bringeth vpon the storie, whiche the spirit of Grace hath penned in most heauenly beautie and facilitie, as of purpose alluring all to looke on, and to studie it: and to enter into the open porch of the Bibles temple. But we make an hedge of thornes to shut men out: whence we can not gather figges and reasins: but many doe gather prickes to anoyance of such as tender the ioyance of Reli­gion. [Page 14] Such thorny dealings must looke for that euent that Dauid in his last speach tolde, That they may not bee tou­ched, without iron or shafte of speare: but beeinge as thornes must bee burnt in their place. The honny in the honny-combe, or the hidde Manna, will not soone bee founde in the Prophets languages, where the speache is worse then any Heathen would speake. And these staynes Genesis had by vs: being whiter then anie snow in the ori­ginall, and a goodlier body of story, then any Apelles pen­cill could painct for a fayre Lady. In Exodus one poinct hath longe troubled many: and at the last deceyued our Bishoppes, to sett in the argument a flatt vntrueth, whiche should cut, as it were, all Moses in pieces. And hardlie can a man finde anie parte of the Lawe, where an historique errour would more disturbe. The place lyeth in Exod. 12.40 These wordes we make to be the text: The dwellinge of the children of Israel, which they dwelt in Egypt, was foure hundred and thirtie yeares. The fault was not ours, but the Papistes, that brought it into honour: and some Greekes, at whom I mar­veyle: seeing the Septuaginta cleared the sense by a large paraphrase, and the most of their owne had gone aright. And yet the fault was ours, that in a matter of such infinite helpes as be for the trueth herein of Ebrewes, Greekes, La­tines, wee would dash all Moses authority: and that so ma­nifestly, as to saye in the argument thus: They dwelt in Egypt foure hundred and thirty yeeres. Moses knewe that his Ebrewes would thus vnderstande him: The peregrina­tion of the children of Israel, whiche soiourned in Egypt, was foure hundred and thirtie yeeres. The Lawe beinge spirituall, regarded Christ promised to Abraham, who therevppon left his countrey: which peregrination alwayes concerned Israel, and therefore is called The peregrination of the Chil­dren of Israel. Moses teacheth in Cohath, who was with Iacob [Page 15] and liued 133. yeeres, and his sonne Amram, who liued 137. & his own 80. all 350. that Israel could not be 430. yeeres in Egypt.Genebrarde pieuishnes: who yet professeth great Ebrew skil. Here Genebrard willing to defende the Latin rude translation, sayeth that Moses might omitte some of his Ancestours. He that speaketh so, hath his conscience burnt with an whot yron. What Ebrewe, Greeke or Latin, thought Moses any further then the seauenth from Abra­ham, and to what end and purpose should hee cast all his Auncestours yeares vp to Adam, if hee omitted anie? Or howe could Iocebed his mother be Levies immediate daugh­ter by our foure hundred and thirtie yeares? And so in our Lordes house: where Ezron came with Iacob: howe could Ezrom, Aram, Aminadab, and Naasson fresh at the comming from Egypt, drawe in succession foure hundred and thirtie yeares? Thus, Saint Matthewe and Saint Luke for our Lords Fathers, with Ruth and first Chron. and Mo­ses in families infinite, should be disgraced. Againe, Saint Paul the Apostle of IESVS Christ, should lose his autho­ritie, who from Abrahams promesse of Christ elder then Circumcision vnto the Law, maketh it but foure hundred and thirtie yeares. And that our owne Bibles note obser­ueth vppon Genes. Chap. 15. very well. So it must needes be a great fault, to crosse our selfes and all holy authoritie, and all the best of all sortes, in so large a storie, drawing in­finite absurdities vpon a ground of one.

The Septuaginta expresly telleth what peregrination of Israel was meant: euen theirs and their Fathers, repeating it,The 70. pa­raphrasinge for plainesse Theirs and their Fathers in the lande of Chanaan and in Egypt. And this their doeing is euident in the Greeke tongue vnto this daye. Moreouer, both the Talmuds in Megi­lah recorde this their paraphrase. Wherefore a translation disturbinge all, must not bee defended: howe so euer Ge­nebrard and Adricomius bringe in theyr Chronicle all the [Page 16] worldes age to this errour. Iewes would skoph such E­brewe professours: that marke not howe fables are made of purpose vpon Moses phrases: that childrē should better marke them. Thus a Rabbin is feined in the Talmud to rea­son afore great Alexander, against Egyptians complayninge that Israel robbed them & requiring restitution. The Rab­bin obiecteth the text as an vnskilful man would take it: the dwellinge of the children of Israel in Egypt servantes there was 430. yeares: and all their spoyles were little enough for so long seruice. This fable made for skil of phrase wil make vs simple, if we be in deede babes. Now seeing Israel mul­tiplying like fishe, had of 70. but about sixe hundred thou­sand strong men, how could that be a miracle in 430. yeres space. Abraham fought with many kings, about 430. [...]. af­ter three Sem, Cham, and Iapheth, lefte the Arke: and those kings had many: infinite moe were on the earth, of great troupes: So that by our version sixe hundred thousand ab­surdities would folowe. And furthermore this one thinge should be sufficient to vrge amendement, that none of our nation reade that, but are deceyued or grieued: and weake­ned in zeale to religiō. Wherfore they must lay their hande vpon their mouth, that say, The Queene will not haue the translation bettered. Her Maiesties footemen knowe that shee sent an othergates worde to Sir Frauncis Walsingham, euen to consyder of furthering the matter: and Bishop El­mer the best Ebrician of all the Bishops, was very earnest with my selfe to take the matter in hande: and deserueth this mētion for honoring Gods word. Now that the good, of Bibles (which truly deserue great cōmendation, though not of absolute perfection) bee not in any parte hindered, which lightlie are not faultie but where Papistes erred be­fore,Notes bely­ [...] the text. I will rather touche obseruations which falsifie the text, and make men to holde it corrupt. And first this taken from papistes: In the yeare 1572. Adam liued two hundred [Page 17] and thirtie yeares, and begate Seth. Moses made a grosselye [...] by blasphe­mous notes. wherein Moses had o­mitted one hundred yeares. Doeth not this make Moses a lier? Can one vndertake to tell a mans age, and put 130. yeares for 230. and not lye? And if Moses omitted it, who knewe it? The teacher of Moses was none other but hee which measureth the waters in his fist: peiseth the heauens in his spāne, holdeth all the dust of the earth in an half-pint: weigheth the moūtaines in a balance: and who could teach him, howe to haue instructed Moses better in the waye of knowledge? When such perverse & crooked notes, disan­nulling that which Gods letters speaketh, come before our Bibles as a furtherance of the simple, what marveile is it, if blinde guides leade the blinde into the ditch? Infinite store of such hath the same introduction to the Bible, enough to entangle all that beleeue them, & to make the Bible seeme vnexplicable. One gentleman of the North complained to [...]e, how that paynes entāgled him. Such erroneous paynes [...]hould be openly cōdemned, and not solde but to the lear­ned, that can iudge of vntruethes. Touching the 230. yeres [...]n what daliance with prophane Heathen the 70. feigned not one hundred onely to Adam, but 1250. more vnto o­ [...]hers many vnto Nachor, I haue shewed at large in a treatise of Sem or Melchisedek, and in my little booke of long paynes, [...]hewing scripture concent. And I iudge this a Translatours [...]uetie, to shewe the right meaning of old hid doeings, whi­che by mistaking blame the holy letters.A wicked table sold in the harte of our Bibles, disturbinge all the Bible most shame­fully. An other Table of no lesse poison pretending to reconcile Saint Matthew and Saint Luke, is prefixed to the newe Testament in our great Bibles: which I blamed in print sharpely, and since it hath not bin printed: but thousands enough to poison an whole nation, were solde afore. That table firste denieth in effect six places where Achaziah is father properlie to Ioas: while it endeth Salomons house in Ioas: casting downe six testimo­nies of him whose worde made all the frame of nature too [Page 18] stande. That table would flee in a storie that needes must speake properly vnto a straunge vse of wordes: but comon reason should haue taught, that a strange kinde of speach is not often vsed in one and the same matter: neither may it be vsed, but where the narration was cleared afore. Ezra, when he penned the Chronicles from the plain story of the Kinges, vseth termes in rare elegancie, and hard: but for the matters familiaritie; when he nameth the six & thirtie yeres Malcuth Asa: when Asa had not passed seauentene in reigne. Nowe Malcuth being kingdome or reigne, and the time a­greeing with six and thirtie yeares from Iudahs kingdome, parted away from Ieroboams: the matter telleth what Ezra meaned: and his round summe from many particulars, in a narratiō knowne, had great clearenes. Whereas the kings storie might not haue bene penned at the firste so. Nowe, where in a carefull narration of longe discourse, Ioas com­meth sonne to Achaziah, saued by Achaziahs sister at an yere olde: and after a tyranny of sixe yeares, at seauen, is made king: the denying of sonages proprietie here is nothinge lesse then to make a flat lye: and for six places of one tenour a sixfold stumbling against the holy Ghost, who hath plan­ted in mā a spirit that should teach him knowledge: against which they that striue, shalbe condemned of their owne harte.Ben vsed e­legantly in a borrowed spech: Whi­che the [...] that saw not, di­sturbe by one errour all the holy storie. In an other place Ezra vseth Ben very elegantly. For it signifieth Sonne, or Belonging too: and that in great varietie. So Achaziah is Ben, a sonne of twentie two yeares, when his father died at fourty. Nowe when Ezra, shewing 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 kingdome: whose kingdome at Iorams death, stood fourtie two yeares, layd downe by ma­nie parcels in the kings, & often Synarchies) when Ezra the learned shewing the troubles of all this kingdome, sayth: He was Ben of fourty two yeares: the terme left his first significatiō, [Page 19] for his vsuall in a trope: Affected vnto: or Belonging vnto the famous two and forty yeares. This dealing in Ezra decla­red not onely his owne readinesse in the story, but also his nationes common readinesse. They knewe well that Ezra could not haue from God any authoritie to check Gods former authoritie: nor yet to speake any thing but that they might iudge off. And doubtles he would speake as they at the first might allowe: and the blinde acquainted with the Scripture would not stumble. And so the ordinarie Com­menter in Ebrew Ralbag playnneth all vpon this: Two and twentie yeares old was Achaziahu when he reigned: and one yeare raigned he in Ierusalem: and his mothers name was Athaliahu the daughter of Amri king of Israel. Ben is sonne or belōging vnto, or af­fected vnto, in sundrie sortes. Therevpon Ralbag writeth letters that speake thus: 2. King. 8.16. Marke that 2. Chr. 22. it is saide: Ben of two and fourtie yeres. And marke that his count in the Chronicles was not of the birth of Achaziahu, but from the time of the arising of the kingdome of Amri and Omri I doe vse for the same: as he is translated by A. & O▪ Omri. And because he was of [...]is seede, it befell him that he was killed with the king of Israel. And thus goeth the summe: After thirtie and one yeare of Asa, Omri raigned ouer all Israell: and raigned after that, sixe yeres: and Achab his sonne twentie two and Achaizahu two yeares: and Ioram [...]ame to the twelueth. Beholde then the two and fourtie yeares of the kingdome of Achab. And for: His mothers name was Athaliahu the daughter of Amri: that sheweth the reason of his phrase. For she [...]as properlie the daughter of Achab. Thus the Rabbine shew­eth, howe Ezra expoundeth the Kinges storie for Amries daughter, being properlie Achabs: leauing the propre time as vnmoveable as anie rocke: and for memory bringing many parcells to one summe. And therein must a Transla­tour be so fullie settled where propertie can not be altered: as carefull, to allowe and followe the trueth of the Ebrewe copy. Pretēce of reconciling, breding endles variance, is most daū ­gerous, a­gainst truth of holy sto­rie. And if the Lord tell six times, that Ioas the King was sonne to Achaziah, tables pretēding to reconcile Saint Mat­thew & Saint Luke, breaking of Salomons house in Acha­ziahu: [Page 20] and bringing Ioas to Nathan, though Europe embra­ced them, and our Bibles bare them in their harte afore the holy Gospell, yet a sounde Translatour must loth them as a leprosie. How circumspectlie we haue done herein, wee should consyder, to abolishe with publique authoritie, our ouersightes and vnskilfulnes, mother of lothing all religi­on. Many that finde vs rawe in matters of plaine storie, the grounde of all, and sett before our eyes, will lesse thinke that, in matters of collection and plyable affection of argu­mentes, and things of the worlde to come, we should be of any sound iudgement. And Christians should not be as the Athenians, whom Demosthenes taunteth for being like doggs that bite the stone flong at them, and not the flinger: bla­ming not the authours of the fault, but the tellers what is committed.Dan. 12. The wise will alwayes loue vnderstanding: as the wicked can not abide it. This table poysoning all simple that vse it, maketh the fathers of our Lorde all these, Symeon, Leui, 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 Kinges from Ioas to Iechonias. A greater mat­ter of storie could not be, then our Lordes right line: ney­ther did Iulian with Porphyri take Christians euer so tardy in any their imperfections, as that they confounded the Gos­pell by ignorance therein. And Mine an­swere to thē will come anone.Iewes obiected vnto my selfe, for this forged table, our badnes, their gladnes, (for they knowe it full wel) that by our Euangelists none could proue that Christ came of Dauid. And they seeke no more to disturbe all Christianitie, then to haue Salathiel naturally Iechoniahs sonne. For, then Christ must come of Salomon: and all Saint Lukes Gospell, and, with all, Christianitie fay­led. And Christ should come of the worst that euer could bee: who commeth of none vnfaithfull. He should come of Iehoiakim that burnt Gods worde, and killed a Prophete: of Manasses the sawer of Esai, of Achaz that fyered to De­uils [Page 21] his owne children: of Amatziah, in religion an Edomite: and of Ioas, that killed Zachari, as Cain did Abel: of such, the shame of the worlde, the King of glorie should become king of the Iewes, the prayse of GOD among men. Though we see howe careful God was to commend Rahab in the olde and newe:The suspe­cted in dig­nity haue glory from God: that Christs liue should bee holden to haue none base. least her yong lyfe should stayne the [...]ine: to commend Ruth, equall to Abraham for leauinge, Countrey, kinsfolke, and fathers house: to commend Bath­shebah, Pro. 31. least some inferioritie of faultes should not [...]uffer her to match the best. Such cōmēdatiō was needfull.

Moreouer, the counsell of God was to leaue Salomons Kinges to their owne race, that Dauids Throne might bee holden a Celestiall and not like the foole Roboams: and the Kinges pronoūced to eternall life, Dan. 7.Kinges na­med Kinges of eternity Da. 7. afore they were borne: as they were in Math: the ten to Io­seph, should not soone [...]e brought from this rowe. Dauids last speach gaue an o­thergates warning: that his house would not be right with God: & that God had otherwise made sure the couenant. But we lookee not to the rocke of trueth, the straite pro­prietie of Gods worde, both for continuing Salomos house, while the holy Ghost did in narration of ordinary playnes, that might admitt no trope continue it: and again to finishe [...] when God sweareth and cryeth thrise to write the ende of it, Ierem. 22.30. A confident learned Translatour, would [...]ot beleeue all the worlde, that Iechonias had naturall chil­ [...]en after Gods oath and three-folde charge to the contra­ri [...] ▪ So this table dashinge all authoritie, trueth, story, olde and newe: breaking off against a six-fold testimonie, trans­ [...]bstantiating eleuen or twelue Kings into an other Line, [...]eeding aboue a thousand grosse lyes, by shufling two & [...]ftie with 18. personages: and 18. into them: continuing stocke against an othe and threefold charge to end it: and [...]hat for a kingdome, whose ruine al the earth was to marke, [...]or a better kingdome, this table by ignorance of Scripture grounde hath hardened Turkes: whose sworde the worde [Page 22] would haue turned to our good: hath hardened Iewes, to despise the ioyance of the Gospel: hath weakoned Papistes to thinke the Gospell and Scripture vnexplicable: hath weakened euen our selues to burst out into haynous notes, and barbarous rage against the openers of the trueth.Some of Poules and S. Paules Cretes knowe. For thus goeth our Genevas note vpon Iere. 22.30. Not as though he had no children, for afterwardes hee begate Salathiel, Mat. 1. If we know not when a writer must speak pro pre, or be coun­ted a lier: and when wordes may bee taken in freer vse, to great grace, we haue not settled our groundes of studie, for translating. The first penner of the matter and all writers of it must vse all certen and sure plainnes, vntill all doubtes be remoued. And so the Kings storie is most exact: The abrid­gers grace standeth in short speache: with close helpes to call vnto the larger declaration. When Aggei and Zacharie had cleared Ieremies prophecie, that Zorobabel, who fanned Babels golden head was not of Iechoniah, but of Nathan Da­uids sonne, then Ezra more freely bringeth in speach of the kingdomes right, Zorobabel to be Iechoniahs sonne: but with two close warninges: for first he maketh the Vncle Zedeki­as, sonne: as folowing in the kingdome: at Iechoniahs remo­ving: next, he sheweth howe Iechoniah was strait-prisoner, assyr: when he made Salathiel his sonne. And so the Thal­mud taketh assyr, in Sanedrin, for an adiectiue, bound, kept vp, and harde kept. And Seder Olam Zuta telleth in Catalo­gue of Iechoniah for sonage and fatherwood: Dibberu Abo­thenu: A singular graunt of Iewes for S. Math. cha 1 our Fathers did speake so. And here the force of trueth is mighty. The Rabbines knowe, that if their people knewe Solomons house to be ended, their hope of a Pom­pous kingdome were gone. Therfore they make this one of the articles of their faith: To deny that Messias cometh of Salomon: is euen to denye God and so all his holy pro­phetes. And to Ieremy they say: That Iechoniahs repētance altered Gods oath. But they haue a sure true rule, that Mo­ses [Page 23] owne repentance could not alter Gods sentence pro­nounced for an outward punishment. Moreouer, his thirty [...]nd seauen yeares imprisonment cutteth of all opinion of [...]epentance altering Gods dealings. Then the Talmud and Rambam say from their fathers: that captiuitie reconcileth. Their owne millions in 1500. yeares experience, dasheth all [...]hat opinion. Touching Saint Matthew, he knewe as well as Saint Luke, that Salathiel was of Neri, and the nation all generally knewe that: and then none of his nation would mistake him: and hauing in hande to shewe howe Christ was king of the land promised to Abraham, reigned of Da­uid, at the which fame of king, Herode feared: hee was to fol­low the phrase of his natiō, which termed the heyre, sonne, [...] vnwilling to let heathen know the line to be broken off: [...]nowing why Ezra did so before. And all nations would [...]mmende that shortnes. Thus the Table that stayned our [...]ble, our religion, our nation, convicted, I trowe suffici­entlie should stirre better looking to our taklinges, vnlesse [...] meane to make a shipwrack of all fayth. I hope I haue [...]nished it, from beeing anie more printed: though I can [...]t call it in. But nowe I must returne to handle more at [...]ge the place of Ezra 2. Chro. 22. And I must craue leaue [...]re for a long spech: as Homers warriers, Diomedes & Gla­ [...] make afore they fight, for the matter here is rare,eight termes of golde in holy Ebrew: Wherof Ce­them & Paz seme termes of Ophir & Vpaz: and if we knewe where golde is so called, there wee might deeme old Ophir an [...] Vpaz to [...] preci­o [...], golden (in golde of all Ebrewe termes Cethem, Paz & other terms ful goody of gold) which knitteth all nerues of [...]auids house in due vse of motion: and all from Moses to [...]r Lorde. I must shewe howe to hinder all this treasure & [...]re of good, vnhedines marred that rare wit of Ezraes pu­ [...]nes: labouring of purpose to make famous the foure and [...]wentie yeres of Omries house: Full of calamities six seauens [...]f yeares: and drawing Iudah vnto ruine: that Ioram kild his [...]rethren, Achaziah was killed in his first yeare, the Kinges [...]ine in Salomons house, but Ioas, was rooted out: and hee [Page 24] strangely kept, and Athalia reigned: that after six seauens of Calamities in Omri, & that kingdome ended: Iudah should begin their stirres in the seauenth seauē, & hold it through­lie: when such a wicked broode of Iezabel reigned in Iuda, that God killed three: Leprosed the next: plagued the peo­ple & Kinges stocke: left the good K. Ezekias longe sonne­lesse, shewing how vnwilling he was to continue the king­dome: left Manasse to shed blood, calling (as Abels) for Ba­bylon-punishment, and for some tast, carieth the King thi­ther: killeth Amon, & telleth Iosias plainly of captiuitie: and by Sophonie of paying his sonnes: prisoneth Ioachaz, giueth Ioakim the burial of an asse: captiueth and blindeth Sedekias, killeth his children: sweareth that Iechonias shall dye child­lesse: biddeth all the earth, the earth, the earth to marke it: that none should think Christ the king of glorie, to descend after the flesh of Iezabel. Al these mischiefes the Iewes knew and consydered full well: that the two and fourtie yeares was most famous among them: that to be called a Babe of that two and fourtie yeares was to be noted as most openly cursed from (as we saye) his mothers belly: and if that had bene cōsydered, Ezra had bene cleared: and the curse vpon the later Kings weighed: neither would men euer haue bin so senselesse, as to haue brought in Nathans house, the holy seede at the first to be plagued, in the first yeare of coming to the kingdome, yea and the first yeare of comminge into the world. For they that make Ioas to bee of Nathan, must graunt that absurditie also. If the swift Scribes readines had bred in vs heedinesse, al these calamities had not made Iews triumph in disputation (where myne eyes and eares were ten witnesses) that by our Euangelistes we could not proue that Christ came of Dauid: If Ezra had bene marked Iere­mie for Chonias had bene marked: ‘Troia (que) nunc stares Priami (que) arx alta maneres:’

The Church had increased and not lost: and the pen had [Page 25] kild more Turkes then our sworde: and made Iewes to haue made vs better Iewes, the Rom. 1.29. true praise of God. For when the storie is cleared, faith is wonderfull much hol­pen. And the Persones bee much to the story. But our strangenes in Scripture exceedeth: neither to vnderstand by our selues, nor to learne by others discoursing: nor yet to accompt of weightiest matters.Weighty matters a­mong vs are blasphemed And in trueth this is a paradoxe double. As Iosaphat little thought that Iezabels daughter, at the least Achabs, would, in Achaziah, ruinate his house, that one such matter should ouerthrow the king­dome: so scholers litle though that one syllable, Ben: being vnpropre in the two and fourtie yeres, but supposed pro­ [...]re: and contrary-wise propre in Ioas but supposed in our cursed table vnpropre, should disturbe all the Bible. [...]et, as the little sparke of the tongue enflameth the whole whele of the creatiō: so one syllable beeing mistaken,This was a pardoxe & strange. hath [...]indled a flame through all our Bible that must bee quen­ [...]hed: or the carelesse Vc-alegon, that hindereth shal finde a [...]reater fyer from the white iudge in Daniel: before whom [...]ookes are opened, which will note all errours. But now, seeing I haue, as my entrance of speache shewed, many [...]inctes to handle besides clearing of the original writ, or [...]tter: and the bewaring least in our translation or notes, [...]e make lies: I may not pursue our oversightes for these [...]inctes with any further discourse.A digression to a transla­tion in latin vsed much in our soyle, and worthi­lie for much good, yet herein in fe­rior to ours: and vsed to my check. Here I will shewe a litle of a stranger: in a man very wel learned, and accepted in our soyle: to whom I offred conference, and sent vnto [...]im noted, what I blamed; and answere was made, that [...]he Church should iudge. And in milde quietnes I referr [...]t to the Churches iudgement. My blame is, that this La­ [...]in translation, for to much curiositie, shrinketh from the plaine vse of termes which euery harte will tell ought to haue bene reserued. I reuerence the learned worke, but [Page 26] mine owne nation more: and thinke my time spent this way not the lesser: to weigh Ebrewes with the Greeks, vn­till both agreed vpon a trueth sensible to euery harte. For the story of Kinges, all their chayne of storie, I must differ. First for the chayne of Iudahs kingdome: in Ezechiels thrie hundreth ninty years: therevpon for twentie two years of Anarchy in Israel: which are swallowed vp: and thervpon foure & twentie in the time of Azariahs reigne: and there­vpon for Amatziahs reigne: whereof he would haue full eleuen years spent in banishment: and therevpon the swa­lowing vp of eleuen yeres Anarchy which in trueth should be betwixt Amaziahs death and Azariahs reigne: and ther­vpon: seeing he maketh Azariah eight and twentie yeere a lepre: & Iotham raigneth after his fathers death in the se­conde of Pekach: being but fiue and twentie yeares old, & rayneth but sixteene yeres: he twise wresteth the text fur­ther then natiue light wil suffer. In the same tenour we, & the French folowing him, must wrestle: whether we saye better for Osee that he preached seauentie yeares, or they, for fiftie yeares. The simple must be taught whether is de­ceyued, otherwise they wil cast off both. So for the sinne of Israel: in Ezechi. 4. whether Ieroboams calues, or some­what in Salomons 27. be meant. And herevpon all the auto­ritie of the second of the Chronicles: howe natiue iudge­ment can defende it in his sense: and likewise whether he ouerthrowe not Ezra, Nehemiah, Ester, Aggei, Zachari, and puts Daniels seauens to a plunge, and Mat. 1. and this pro­position: God hath recorded the worlds age frō the crea­tion to the redemption. Hitherto the Chayne of Iubilees will belonge: and such other matters as will folloe in their sequel. These poinctes must needes be named: least fame of straungers drawe vs hereafter to denie our owne good, as it hath done heretofore: into all the former er­rours: [Page 27] that hereafter we may looke to trueth and auncient warrāt, stronger then any late professours, & examē it be­fore our people be troubled with any new editiō: in which euery one, who wil, should haue ful speach: for all poincts of doubt. Thus I blame this worke, for novationes not his owne.The harme of these er­rours. For bad Iewes invented all this disturbance of very malice: to breake of the fiue chaines whiche drawe from Adams fal vnto our Lords resurrectiō: which where they are knowē of Christ also confessed. Which though I haue made famous already, yet I think it not tedious, to handle them often. For they are a greater ornament to the necke, then anie chayne of Cethem, Paz, or any other the finest golde. The first reacheth all cleare, as the sunne,Fiue chaines drawe from Adams fal to our Lordes resurrectiō: For which a digression here may do good: that none bee so hardy as to despise one worde, as it were a link, touchinge them, least he be found guilty of disgracing all. from the beginning of time to the death of Abrahams Father: the authour of idolatrie, in Christ his Line, and cause of ceas­sing the accompt for particular mens age in that tenour. The next beginneth vpō his death: with a new promise of Christ making Abraham heyre of the worlde. From that to the Lawe, Temple, and Salomons death, an other vn­dowsable is continued. His idolatry was worthy to haue that ended: for which his kingdome was parted, and Iero­boam did set vp calues for Gods: whiche doeing is com­monlie called, The sinne of Israel. Thē Iuda onely is Gods kingdome: and it for honour of Asa is called the king­dome of Asa. That is reckoned by comparison of Iuda with Israel, in the kings booke: by Iuda onely in the Chro­nicles. And by one summe in the fourth of Ezechiel: from the sinne of Israel vnto an end,The sinne of Israell, Ezek. 4. where fourtie yeares also for an other matter famous, then in action, is full concluded. The preaching of Ieremie in playnnes, dignitie and fame, doeth make fourtie yeares from his beginning in the thir­teeth yere of Iosias vnto the end of the kingdome, & ruine of Citie, and Flames of Temple, & the Arkes destruction. The golden Candlesticke with his seauen stalkes, twoo & [Page 28] twētie bowles, eleven Knoppes, nine Flowres, that good­lie worke of Bezeleel: that reasted in the shadowe of God, then it was burst:Chyram the Father of Salomon, was not the bras worker, but Chyram the king, whose daughter Salomō had a­mōg his 700 as their fa­miliaritie argueth, and Greekes in Euseb▪ note. then all Moses Curtines, and all that Chyram the kinges of Tyre, the Father of Salomon, & Chyram the Tyrian artificer, made to Salomon: the one by procurati­on, the other by trade, all these goodlie thinges left the Temple: & shewed Christ his wrath. Then Sedekias lost his eyes, that neuer would see: Thē Saraias, father to Ezra, was killed for badnes in high sacrificehood: the death of whom being in recorde, killeth all comon receyued greke accomptes, thence to great Alexander, by Ezra one man liuing thither: then Sedekias children were killed, the only hope of Salomons stocke. And this was a famous marke to ende the third chayne vpon such a famous punishment of idolatrie, and end of Moses ceremonies, poore elementes in deed, that Christ from Ezekiels vision full of eyes, might appeare in the ambre light and purenes. This marke was a goodlie piller, at which the thirde chayn might be faste­ned:Four helpes are for the Kings times as the kingdome of Asa beginning was a piller for the other ende. Such famous markes the holy style shoteth at: hauing a fourefold string to the bowe: Iuda, Israel, both in parcells, Iuda sole, and one totall summe. Which chaine if a Translatour breake, as Ralbag, Iarchi, Seder Olam, and o­thers malicious doe: stealing linkes nowe from the one, nowe from the other,The 390. Eze. 4. must be loked vn­to in all par­ticulars. he will foure times disturbe all the kinge storie and Ezekiel: and shall roove at such dimme markes, for beginning, and ending Ezekiels three hundred and nientie yeares: as neuer can argue any golden chaine to drawe the world vnto Christ: but be worse then a can­kred wier one, of linkes all broken asunder. And as a good harte would bleede to see the Four partes are of the Ebrew: the [...]: the Pro [...]tes, historique: Pro­phetes Ora­torie: & Pre­ceptory with them, disputationes and meditations Second parte of the Pro­phetes, that of the holy story most fayre printed (with the goodly hedge of the Massorites, directing the copyers that they neuer misse) to be cut in pieces, and all authoritie of [Page 29] them for euer abolished: So a good heart would grone & closely weepe, to haue the sense of the holy story all chop­ped as hearbes to the pot. And who so euer hath a cleare tast in Scripture, will thinke that neuer any wormewood made waters bitterer, then such senses would be to the tast of an Eliu and a Iob: which would iudge by eares as the palate by taste. And nowe by three Chaynes,Yet we also haue missed as Maister Caluin marked, no moderate men can misse for the time, from since Satans fierie tongue did sett the wheele of the whole creature on flame, vntill the Chaldean Serpent-race burned the Temple, the allurement of nationes vnto the worship of him that made the Temples of the heauens.Wee com­monly misse in the fourth chaine. A fourth chaine cometh for Gods enimies: short, as shew­ing Gods lothing to bring them in this draught & cariage, of seauentie yeres. And commonly we adde some seauen linkes of yeares, that so Iuda should bee seauentie seauen yeares in Babel: & disturbe prophecies infinitely.Where Iewes agree for our good we misse. Goodly skill? Though [...]n this place the Iewes vniuersally agree with that which Ieremy should force vs vnto. The fifte chayne reacheth from Babels fall to our Lordes death. This was knowen in the Apostles time to all Iewes: and commeth infinitely to [...]he regarded in the newe Testament. And this one poinct [...]s enough to stoppe all Antichristian mouthes: that the sonnes labours haue a better story then that of Bitias Atlas [...]oller in Didoes court:Vergil. Ae­neid. 1. euen his labours through all ages [...]ll Christ shewed a newe worlde: where all that marke it, shalbe as the sunne in the kingdome of the Father. And this one worke, trayleth infinite heathen almost theyr eue [...]y booke, to be weighed, and founde full of chaffe,He that breaketh any link, in the Chain dra­wing to the redemption doth marre all the re [...] ▪ voyde of golde, & light as vanitie: being tryed by the holy Bible.

Nowe, they that graunt a fiue-parted chayne thus to [...]each, must needes graunt that they who breake it in anie one place, make all the rest to be vaine and voyd of coun­sell: and they that thrust idle linkes of their owne copper, [Page 30] be as counterfaiters, and forgers of metalles: and if they drawe the time farre longer then the particulars will beare it out,And herin are we faul­ty speciallie vpō Daniel. they drawe into pieces all the body of story: as Na­bycadnezar gaue in sentence ouer his Chaldeans. This stan­ding thus, I trust euery man of harte will require in a trans­latour much care and skil for euery one of those linkes; no lesse then faith and skill in a goldsmith: yea and so much more as the matter is more precious: though not a small number shewe, that they would rather haue the trueth of God to perish, then former ignorance detected. But such must be vtterly cōtemned with as good stomaches as they bring. The Iudge that sitteth vpon the fierie throne can, as all men knowe,Al truly ler­ned ioy to haue theyr paynes a­mended. and wil, as Moses telleth, pay them home, when their foote shall fall. And I hope all learned will ioy to haue their good & learned paynes bettered: and scou­red from that rust, whiche otherwise would cankre the whole. Now I wil returne to touche the worke I speake of, as I shewd what Rabbines deceyued it: who to a bad ende of purpose, in their owne counsell, this did speake against their cōscience. The obseruing of these matters will bree­de plentie of dexteritie in the story of the Kings: which, some Ebrews thinke that Ierem. penned: as Ezra the Chr. In summe, this much I thinke of that learned Latin work and of the late French edition which foloweth it: that in the obseruationes much iniurie is done to the trueth of story. Examples may these be taken. Amazias raigned at Ierusalem nine and twentie yeares, sayeth the text. The notes checke it, that he raigned but seauenteene yeres, and liued at Lachis, bannished all the rest. Amazias was killed, and when his sonne was sixteene yeares old, the people of the lande made him king. The notes make him reigne all the time of his fathers banishment. The text telleth, that he began to reigne in the seauen & twentieth of Ieroboam: [Page 31] that he was then sixteene yeares olde: and so he should be about foure at his fathers death: & a regentship of eleauen yeares should goe betwixt. The notes make him raigne foure & twentie yeares afore that time: that is eight yeres afore he was borne. The text maketh him reigne two and fiftie frō Ieroboams seauen & twentie. The notes make him then stroken with a leprosy & to continue eight & twentie yeares. The text teacheth that Iotham, at his fathers death, was but fiue & twentie yeares old. So, by the former note, he should iudge the people afore he was born, three yeres. The notes, to auoyd that, expounde the text thus: Hee was fiue and twentie yeares olde when he reigned, that is, when he ruled the kingdome in his fathers leprosie: and he raigned sixteene yeres: that is, after his fathers death. If this had bene done in myne owne nation, I would haue blamed it more largely: But I loth to disgrace a learned paynes, but for infinite necessity. And our trauels might haue more cleared the regentship of Azarias and the two and twentie yeares of Anarchy: that earthquake of the state, and the styrres called Iezreel: and likewise for Ezekiels 390. yeares, where the French notes returne to the right trueth: against their owne particulars in all these errours, wee in a fewe wordes might haue kept our nation from liking strange opinions. Other matters of this Latin worke for the last Prophetes times & Zorobabels house, I haue written, against his learned defendor therin: though not here. D.R. whom I name for honors sake. He deserued great cōmendation for hazarding his fame: whe­ther 2000. yeares errours holden almost generally ouer all Greekes and Latines Libraries, could be set on flame with a fire of iudgement taken from the holy authour. And, I trow, all of hart and our language, will confesse that parte cleared, by my paynes: how so euer some feared to stande to an arbitrement: reported that they had passed, as lear­ning [Page 32] would require them and all to determine. Yet hea­ring what infinite millions were against me: they thought it the safest way to haue all in suspense. But I thought it a duetie vnto God and my countrey, to cleare not only the cause, but all the Bible, by Gods helpe, in our tongue: and to seeke for the next kingdomes helpe, if that labour at home should be blasphemed. Experiēce in Daniel the har­dest booke, cleared (I hope) in the very dedication, may shewe how soone and easilie, much holden past hope of a­chieving, may be accomplished. And now to leaue stran­gers, I will returne to our owne vpon Daniel: where I bla­me our paynes, that while we make two Nebuchadnezars: and misse of the Images time, and fourth Monarchy, and ill translate Gabriels oration for redemption: and in our ar­gument, Cha. 12. taxe Daniel for obscuritie: who hath the greatst plaines that euer the matter could suffer: While this runneth currant, all the Bible wil cōplaine that we doe ex­ceedingly darken it.It his better antiquiry were dis­graced for missing thē the trueth of Daniel should bee hid. Neither doe I thinke it better to haue the trueth of Daniel hid, then antiquity disgraced for mis­sing. But nowe I haue discoursed more largely of my two first poinctes: then I well may vppon all the sixe follow­ing: howe heede must be taken, least the Ebrewe writt or Greeke of the newe Testament bee blamed: and least in translation or exposition the holy booke be pestered tho­rough vs, with vntruethes: or haue anie one at all. One errour more I would haue spoken off, for a place of Dani­el ill translated: but it is to great to bee opened vnto the people: least they want stay in moderation. I did obiect it with sharpnes not the least vnto a scholer of high place, and great recompence for his studie: who tooke it in good part, and sage moderation. And so I trust hee will take all the rest. Such affection will cause him selfe and o­thers, some great reast, which little medling bredeth.

[Page 33]The third care in a Translatour, which ought to bee,The thirde care: for prophecies spoken in doubtfull termes, in sad occasi­ones. as that person which Nebuchadnezar sawe by night, watchful and holy, is, that, in speaches of the Prophetes, where the holy servauntes of God speake of purpose termes doubt­full; where the prophane would otherwise skoph or per­secute: there the true cleare light with full warrant be kin­dled in the tongue vsed of him. If he write for a natiō that professeth the trueth, and not for prophane Lagidae, as the [...]eptuagint: who liuing in those styrres of the iron & clay [...]egges of Daniels image, not cleauing togither, and of the warres of Seleucidôn and Lagidôn, which the Angel vttered vnto Daniel of purpose in harde phrases, for the Iewes safe­tie: they, liuing in these very times, had crossed all the An­gels wisedome: if they had opened vnto their prophane [...]art that which Gabriel hid for their good. But our case [...]owe is nothing like theirs: in christiā kingdomes. Wher­fore a Translatour should aboue all thinges be ready in all [...]riptures where such hidinge of the minde is vsed.

[...] ready Ebrician, that seeth one of vnperfect stu­die labouringe to translate, will tell almost for euery place where a Translatour would misse. And touchinge [...]ch as in Daniel haue deceyued translatours, them I haue [...]ted in my commentationes vpon him:Recompēce demaunded was promi­sed. D. C. was appointed Reque­ster: M. L. G hinderath. dedicated vnto [...]me of you Nobles, and others of honorable Gentrie, to [...] regarded according to the sage honor of her Maiesties [...]uuernement. By Daniel most of anie, because hee liued [...]der the prophane, these tenours of speach and wonder­ [...]ll witty hiding of the minde, may be consydered sound­ [...]e, to be had in heart readilie. In such places,Dani 7.17. in one ver­sion other­wise far the better. a man wor­ [...]hie the name of an Ebrewe professour, wilbe most ready: [...]s in matters most weighed, searched, tryed and peysed by him in the golde balance of Ebrewe diligence: where or­dinarie plaine speaches require not to be so much thought [Page 34] vpon who would not looke better about him: that should finde this going currant for Gods word. The foure beastes are foure Kinges: who shal take the kingdom of the Saints, of the most high: and holde the kingdome for euer: euen for euer and euer. This can not stande with religion, anie more, then Tartarus can be Paradise: & eternall woe, bles­sednes. Here an Ebrician would longe before he came to the place, thinke vpon the rocke, where others made ship­wracke: and marke how the Particle Vau, one letter, was a key to open or shut the sense. So in Daniel againe, Ch. 7. ver.In our cō ­mon Bible. 12. As cōcerning the other beastes, they had their do­minion taken away, but their liues were prolonged for a certen time and season. This speach vnspeaketh it self. For the beast is the Empire: and when the Empire is gone, the beast is no more a beast, but stādeth on his feete, as a man: when a priuate mans heart is giuen him: as in ver. 4. of ch. 7. Agamemnons man in Euripides beholding the Emperour writing for Iphigenia his daughter, to come to bee sacrifi­ced, and by fatherly affection blotting: & againe writing: and againe razing: marveyleth at his crosse dealing. This dealing i [...] more marveylous: no naturall affection here ca­ried, but vnacquaintance with Daniel and with the Ebrew tongue. And reason might tell that the speach crosseth it selfe. And herein I must commende my L. of Canterburies grace: who though he thought it not an officers parte, to admitte soone a new translation: and when I had presen­ted vnto him selfe and his patronage the seauen first chap­ters, all the Chaldy part, and the first chapter with some­what more about it: he wrote in deed to stay the worke: yet whē I debated what his place required him to doe, he wrote againe to licence the worke: his grace saying, that he would not defend it: I should stand to the defence of it. And full readie am I to doe that. And I dare defend his [Page 35] grace for that translation: that it is bettea then the vsuall in the Church. And whereas a certen Printer feared, least in time it would come into the Bibles, he needes no more to feare, then least in time our nation will cōmonly learne Daniel in one houre: which without an heyfer, that manie pricke, will not so soone be cleare: and was long sealed vp in our nation. Full is the Prophet of examples, biddinge heedines, but finding headdines. And Moses had the like occasion, as he liued, when skant any in the world belee­ [...]ed that the world was created, or ruled by God, or that any God was. Lesse did they thinke of the state and con­dition, in which the wicked Spirites and soules are in eter­nall chaynes, and darknes with paynes: which state as they [...]hought not off, they had no propre tearme for it in their [...]peach. And likewise for the state of ioye, the portion of [...]he faithfull in the sight of Gods glorie: the wicked world [...]newe it not: and therfore had no terme for it. In this case Moses hydeth his mynde from the wicked: as touchinge [...]ny one propre terme for either Eternall death, or Eternall [...]fe. But he by matter and argument doth spread it abroad [...]nto such as loue the appearing of the iust iudge. By the [...]rme DEATH, he meaneth Eternall death, when leaues [...] the sore be not fetched from the tree of life: and so by [...]fe in promises fastened vpon Christ, he meaneth Eternal [...]fe: Euen as Adam closelie meant by the name of EVE: [...]hich the Septuagint translate LIFE. So by the curse v­ [...]on the Earth, he meaneth an Eternall curse with it, for all [...]he Serpents broode. And for this the Iewes generally,Vpon Leu. 26. many of them. sa­ [...]ing the Sadducees, vnderstood him: and handle the mat­ [...]er most learnedlie. O that they had gone further to the tree of life: then their readinesse in the text would haue multiplied knowledge, euen for both Testamentes. One worde in him of this kinde, hath bred much stirre amongst [Page 36] vs Sheol, that is, The verbe, the root of it is Shaal. to require and Scheol is the state which euery life with sense payeth, as a debt: when it is spoken of a body, whether of man or beast, as in the companie of Coreh, Dathan, Abyram, the de­struction from this life is meant. If sequell of matter bring more, by the matter, not by the word, it must be admitted. In mens case we terme it commonly the graue: though fishe in Sea, or fier in earth, or Hyrcanyan dogges panches, or Egyptian Glasses, were their tombe: or they were, as Iakym, that with his penknife did cut Ieremies lamentations, cast a­way as the buriall of ashe: fit for such as hate such diligēce about Gods worde, as by Ieremies example wee may see, that the Eternall doeth require. That state to the body is Scheol: to the soule, the losse of this worlde in such as knew not the soules immortalitie is Sheol: to mē of further reach: the world of the Soules: the worlde vnseene of vs that be here: without distinction of lotts there. For fewe knewe that: the hidden of God called in Ebrewe, psal. Cxi, Sod, the mysterie of righteousnes. And they the Lillies among thornes spake as the common worlde: and commonlie of the soule by termes fit for the body, for such as graunted no further continuance, & for such as graunted that there was an other world. And as dying is holden a degree low­er then life: and daily speach ought to be such, as the grea­ter part be not troubled with it, to descende to Scheol is to leaue this world. So Iacob would descende to Scheol vnto Ioseph: so Iudah feared to bring his fathers graynes to Sche­col with sorrowe: so Gods anger in Deut. 32. and in the same syllables in Ieremie, speaking of Ierusalems fall, is a fyer that burneth vnto the low Scheol. Not determininge of their soules: though their case were daungerous in warres brought for idolatrie: men dying in contempt of the co­uenant. The argument might determine: the terme did [Page 37] not determine. Haides in the Greeke is the very same: and neither of them is euer in Scripture, directlie the state of Eternall torment: but as king Ezechias describeth it: The [...]utting-off from this life: the not seing of Iah, in the lande [...]f the liuing: the remouing of their dwelling hence as a [...]ente: the shearing of life, as the weauer doeth his webbe [...]ckes from the Thrummes. And in Iob, Aethan, psal. 89. [...]lomon Eccles. all men doe descende to Sheol, as Ioseph, Iacob, [...]echias. And in a speach of death, when life is soone reco­ [...]red, descending to Scheol, signifieth that the soule fully [...]ent from the body, euen to the worlde of the dead: and [...] diuinitie meaning to appeare before God. In that sense [...]ery mans soule, by Salomon ascendeth, & the beastes des­ [...]ndeth. So that the worldes common language: To des­ [...]nde into Scheol, and the Prophetes: ascend vnto Gods [...]one or to returne vnto God, leauing the body to the [...]: these differ not in substance one hayre breadth. Eu­ [...]s Act. 20. fell from the third height, dead. But his soule [...] yet within him: and then had not descended into [...]. The souldiour buried by Elyseus was dead: but whe­ [...]r his soule had fully leaft the body, that may be further [...]ired. Our Lord being dead, had not his soule resting [...]e dead body, but voyde of all controversie, it went to [...] worlde of the soules, through the tabernacle of his [...]e, and to paradise: the ioye of happy soules. Which [...]g to testifie, some of them returned to this world. The [...]ell and his Angels might well perceyue it: But the [...]ch or article, Descended into Haides, meddleth not [...] one or other, but maketh sure a full and absolute de­ [...]ure vnto the worlde of the soules. His sufferings were [...]peakeable, and the agonie of his soule: as hee tolde at [...]r beginning to his Disciples: and when skopers were [...]ut him, and dogges, he declareth by turning his speach [Page 38] vnto God, how to vnspeakeable extremitie his tormentes went on: Why O my God doest thou forsake me! The phrases of both, the first from Psal. 42. the verse repeated Psa. 43. (for the Greeke of it is the Greeke of the newe Testament) the next from Psal. 22. these two be the saddest phrases of the language. And we must thinke, that as much is vnder them as can be conteyned: for the suffringes of our Lorde, and that he spake of his owne person. But I am not nowe to runne into a common place: if any stirre be of late risen, that way, men of preferrment for their paynes, must looke to the defence of the trueth. And it is iniurious to require anie to warre on their owne charges: as some haue reque­sted me to deale herein. But for a Translatour, he must be careful in such poinctes: where for the maner of the world the Scripture hath termes generall, that the vnlearned in tongue, and the vnstayed in the groundes, wil turne often times into a wrong sense. In this sorte the terme, Hell, tho­rough the olde Testament, should be well looked. He that thinketh it euer vsed for Tartaro or Gehenna, otherwise thē the tearme Death may by Synecdoche importe so: hath not skill in Ebrewe or that Greeke, which breathing and liue Graecia spake: if God hath lent me any iudgement that way. And who so euer can not cleare the Apostles words by men indifferent: as Old Greeks, Rabbines, & such like is vnsetled in his study. Saint Peters place in his first Epi­stle and thirde Chapter affoordeth a good example for heede in places harde.My 3. place of 8. is of speaches harde of them selues: not of made so by vs, as 1. Pet. 3. Though it belong not properlie to this parte which I handle. For he spake so plaine, that anie Iewe then, or yet aliue, would vnderstand him. And thus he should be trāslated: Christ suffred, &c. being made dead in the fleash, made aliue by the Spirite, in which spirit he had gone & prea­ched [Page 39] to them that now are spirites in prison: because they disobeyed when the time was: when the pacience of God once wayted in the dayes of Noe. I assure my selfe that there is not anie learned Iewe in the world, nor was, since Saint Peters time, but would thus vnderstād him. For all these poinctes 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 Noe, should be that spirit of Christ, whō Saint Peter in expoūding his minde, calleth God, whose patience wayted. Also they haue this most famous, howe God long shewed his pacience, while [...]he Fathers were aliue: howe the holy Ghost preached by Noe. and first by Noe since the day of Adams fall, & day [...]f pronouncing the curse vpon the earth: telling Noe the [...]me of Execution: and that that generation stroue against [...]he spirit of God: & that God brought vpon them double [...]aues: of water and of Gehennah fier. And in the text of [...]oth Talmuds this matter is layde as a common article Dor [...]-mabbul ein lahem chelek le Olam ha-ba. The generation [...]at died in the deluge, they haue no hope of blessed por­ [...]on in the world to come. Nowe, seeing all these positi­ [...]s be true, that by the Eternal spirit of Christ, his humane [...]ule came to the body and so it was made aliue: and that [...]he Eternall spirit is about ten times noted in the Lawe to [...]ue gone done: (whence Saint Peter diuinely taketh the [...]each of Christe his going in the diuine nature, vnto o­ [...]her as famous matters) & shewed pacience: and brought [...] Deluge vpon the worlde, voyde of Religion, and prea­ [...]hed not in any man with expresse calling afore Noe, and [...]herefore his story was the fittest for an example: and damneth [Page 40] for euer all that be out from the couenant: seeing all this matter is true, & the proprietie of Saint Peters wordes in their most exactenesse, will abide this: and the Iewes, to whose natiō he wrote, admitted all this: and neuer would admit anie other meaning of these his wordes: which for matters in visible, must be plaine and in graunted senses: A learned Translatour, who from childhoode should be ac­quainted with the holy Ebrewe & Greeke: and for it with all writers for both tongues, such a Translatour would be better then many cōmenters. Saint Peter would acquaint his nation, that the Spirit of Christ was in the Prophetes, whom they called Iehovah. And in a matter of so great weight, to translate so that the humane soule of Christe should nowe be meant spirit: and that to bee made aliue, which dye can not, and to take a iourney vnrecorded in the penners of the Gospell: and to preach among soules, gon hence & to Noes age peculiar: as hauing disobeyed once: but after as better aduised: If Saint Peter had anie such meaning in glaunses vndisputed out: the scattered Iewes, who admit no doctrine but taught in Moses & the Prophetes; they would haue reiected all the Apostles au­toritie. But in this place we make cloudes: he bred none. And in our cloudes we might sooner enable Iob to bring about all propounded by God, as aboue his reach: as de­fende Saint Peter against anie Iewe: which thing he that can not doe, is but a raw Doctor of the newe Testament. A man might as soone tell vpon what foūdation the earth was layde: what measure it hath: how the Sea was shutt with dores: howe it is swadeled with the darke: howe to giue the morning his charge, and to shewe the day spring his place: yea and may as soone open the gates of death and see the dores of the shadowe of death: as tell howe Christes humane soule could dye, and be made aliue: and [Page 41] what sermon he should make enioyned from Moses & Elias doctrine: or why peculiarlie to men of the fludds age: or defende cōstantlie any such thing, at all, done by Christes humane soule: of any conference or speach among the dead. And Saint Peter knewe that Moses commaunded to leaue the hid things to Iehovah our God: and knew that our Lorde him selfe neuer taught his Disciples to breake that: and might not breede leappers ouer the threshell. And for this very poinct of our affirming that Christ went to Gehennah, the Iewe Isaak Ben Arama, who writeth ful ex­cellent things for Christianitie in Shaar 52. vpon Exod. and sheweth that all his nation since Ierusalem fel, haue mista­ken all the Prophetes: and is cited for our side by Munster and Nebiensis vpon Psa. 110. he disputing vpon Leuit. 26. for the end of the Lawe, and howe all those curses might [...]e avoyded; sawe no comfort in Iudaisme: and then hee [...]urneth toward Christianitie: but complayneth that wee make Christ descend to Gehenna: and to bring out the Fa­ [...]hers thence: whereas if we had expounded the suffringes of Messiah (which all Rabbines confesse that the Psalmes make them infintie great) as the Euangelistes penne them, [...]olde by our Lordes owne tongue, and much perceyued [...]y the Disciples: such a Rabbine would haue turned ma­ [...]e, and by such meanes we Christians should haue coue­ [...]ed infinite many of our sinnes: where God would miti­ [...]te many his punishmentes ouer vs for turninge sinners [...]nto the right way. I wishe all that loue the trueth, to trye [...]his proposition; None that knowe absolutely, as a profes­ [...]our of Ebrewe and Greeke should, the holy phrases of [...]cripture: Sheol and Haides, Gehennah and Tartarus, and whence Paradise for Heauen, and when it began: as, THE WORLD to come, no Linguist, a true Linguist, meting with his match to be tried by authours indifferent (as the Dis­ciples [Page 42] spake and wrote) will defende, that any one syllable in scripture doth so much as euer glaunse, that Christ descended to Gehenna. Here, & in such poinctes a translation bearing on the same page the original, Ebrew for the Olde,A translatiō for trial propoūded vnto all to speak against wher they could: should haue the original wich it: and such would alwayes be good for li­braries and the learned. with all Massorites clearing of the text: & the Greeke for the Newe, with declaration from what kinde of writers euery 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 Iob, such a translation in one word would calme all waues. The Aethyopian translation may be an example vppon Saint Peters place, whiche hath for Spirit, Manphes Kades: the Spirit Holy. The plaine Aethyo­pians, among whom manie Iewes dwelt, shewe that they neuer staggered there. By such two wordes in a margent note, all strife would cease. So in the Psalme 110. The Greekes translated diuinely: From the wombe before the morning starre haue I begotten thee. The Ebrewe was hard of purpose: and the Greeke Translatours doe shewe their great diuinitie. I would herein follow them: either in the text, or lay them downe as paraphrastes in the mar­gent. For their authoritie for diuinitie is next the vndoub­ted Prophetes and Apostles. Though for their difference from the Ebrew, accented, vowelled, & sounde in euerie piece of letter (so neare it must bee examined) millions of poinctes, which entangled vs, must bee consydered. And now I haue handled largely three poinctes of eight: wher­in we must confesse oversightes: whiche for a dry causie bring vs to quabbemyres: and we may not refuse amend­ment: for feare, (as some haue spoken in effect) least men will say: we had no way at all heretofore. This obiection was made. Men will say that we had no Bible heretofore: if we nowe amende. It may be learnedly disputed, whe­ther [Page 43] they be men that so speake. For they that reade the Bi­bles translation of ours, best knowe by their owne experi­ence, where they sticke faste: and these gainsayers shewe that they neuer read the Bible: and men of such humours are not to be counted men of worth in tongue: and they that plaspheme the certeintie of Gods worde so pure, so wise, so watchfully kept, little knowe what they doe in so weighty a cause: & they iniurie autoritie, whē they hinder [...]he publike good. But this labor should haue a milde style, [...]o winne all to a good worke. Yet thus much I dare saye: that, right, not might: skill, not will: paynes, not gaynes, should beare sway for that booke which the Greke terme [...]alleth Booke (Bible in Greeke is booke) as being the only [...]ooke of all bookes: as all being bables in respect of it: that [...]nlearned babling may not be thrust vnto it: but such as hath crept in, must be taken out.The fourth poinct, for termes of Equivoca­tion. Nowe for the fourth [...]inct, Termes of Equivocation witty in the speaker for [...]miliar and easie matters, howe they must be looked vn­ [...], that a Translatour drawe them not to foolishe and ridi­ [...]ulous senses. In this sense Moses sayde, Seth named his [...]ine Sorrowfull (Enosh). Then sprang prophanesse: Concerninge [...]lling vpon the name of the Eternall. Thus he proceedeth to [...]we howe mans wickednes hastened the curse, which [...]od pronounced vpon the earth. And wheras he taught [...]e Gospell and prayer to God closely: because the wic­ [...]d would neuer vnderstande but skoph, if it had bene at [...]ge tolde: he teacheth the fall away as closelie. Ebrewes [...]ry many, rightly vnderstood Moses: and Kimch [...] the [...]mmon recorder equall vnto a thousande: and Latines [...]anie: But dog Iewes, who would not haue Christ Re­ [...]eemer, and espye our strength, they rebell against the [...]ght: As Aben ezra with others, of like rancour. Herein [...] marueill, why Tremelius hauing done well, was altered & [Page 44] marred after his death. As likewise in Daniel 9.24. & 23. I could wishe him restored to his former goodnes. Nowe we vpon Gen. 4.26. say, Then men began to make invo­cation in the name of the Lorde. But Moses expoundeth him selfe Ch. 6.1. (the Cha. 5. is but a parenthesis in the narration) and sheweth when men began to bee multipli­ed, God sawe that their malice was great. And that is the reason why our father Seth termed his sonne Enosh: Sorow­full. It had bene senselesse to call him sorrowfull: vpon calling on Gods name. Nowe the Prophetes call Man E­nosh: still expounding the text. So that a corruption of it, greeueth all the rest. An other example of this kinde I will bring from the newe Testament. Mary Magdalene had that affection towardes Christ, which euery full faithfull soule hath in the Canticles. When she was a litle past the watchmen: she founde him whom her soule loued: shee layde holde vpon him: as not willing to let him goe. Our Lord sayeth, cleaue not to me: or fasten not so on me. I doe not yet presently ascend. The holy and wise Euange­list left out her action, to bee gathered by our Lorde his speach. So Daniel omitted his hinderāce of The Chal­dean Kinge is written seauen seue­rall wayes in the Pro­phets, wher­with to ac­quaint our nation to knowe the Ebrew dili­gence varie­ty is, not a­misse. Nebycadiozor to worship him: for modestie, and by the sequele doeth teach it. Any wise may see, that Iohn did the like: in omis­sion of the womans hartie gesture. And our Bishops notes learnedlie shewe that.A commen­datiō of the Bishoppes notes. For thus they speake, vpon Ioh. 20.17. Hereby Christ correcteth her carnal affection, looking too much to his bodily presence, and therefore he pulled her from outward & externe offices, towardes his bodily presence, and willed her to bee mindfull of his ascention. The translation of the text is sense­lesse:A most sens­lesse speach; [...]earing the [...] Christ [...] [...]rdes. Touche me not, for I am not yet ascended vnto my Father. Euery linguist will cōfesse, that two grosse faultes are here committed. For the Greeke Verbe of touching is such, as timber workes fastened touche: and is, To fasten vnto: to [Page 45] be ioyned vnto. And so Saint Paul doeth vse it, sayinge: It is good for a man not to touche a woman: that is, not to bee fa­stened by mariage as one. And so, Haphe, a substantiue of this verbe, is trāslated, a ioint. Ephe. 4.16. This was a grosse ouersight: not to cleare the equiuocation. And some who haue a minde to Descend to Gehennah, and can not abide that Christes soule should goe to Paradise, as the theefe beleeued it should: and as all Iewes would sweare, his wordes ought to meane, haue cited this text against that: [...]s though Christ spake of his soules ascention, denying it ascention: where all soules that euer were, ascend to Gods iudgement. The speach folowing sheweth, that our Lord [...]ake of his bodyes ascention. Nowe for the terme in the Greeke, ill translated, I am not ascended: all of Ebrew stu­die knowe, that the tense Abar is vsed infinitelie for a time not past, but quickly to come. And the Greekes, Eusebius, [...]ocopius, and such, note that: but the Doctours of Ebrew [...]kill, euen to their Babes, so plaine it is. Nowe our Lorde [...]ake all in Syriaque Ebrew, sauing the reuelation. And his phrase vttered after the resurrection, sheweth that: [...]hich thing Iohn would expresse in Greeke: but for vs it [...]ould be, I doe not yet presently ascende. [...] stande the more vpon this matter, for that a scholler of [...]asonable good accounpt in speach for one of you No­ [...]es, Psa. 16. wher you meant Scheol the world of the dead: [...]ere he sayd he would burne in this opinion, that Christ [...]scended to Hell, meaning Gehenna hell. I would not [...]ish him to stand to his wordes. One is ready to bring [...]gainst him: ‘Millia, quot magnis nunquam ven [...]re Mycaenis.’

I will defende Bucers bones of Doctrine, that they are [...]urified with the fyer of iudgement, against any that will [Page 46] disturbe them, in our nation, for Psal. 16. and Act. 2. But I must returne to translating: where two grosse faults in one short speach stayne much the glory of Gods worde. Be­cause it was an Herculean labour at Augaeas stable to toyle in this part: I noted about three score chapters of Esay, Eccle­siastes, and others with lines what I blamed in this kinde: and sent them to an whole nation to be looked vnto: and will here lay down an Epistle written afore vnto me from them by the consent of their most Noble King, for that kinde of studie which I felt paynefull & costly now thirtie yeares: though some of ours despise it: and for their reso­lutiō to haue this worke to goe forward. Thus it speaketh: written by one speciall learned Scholer:Theyr words must he recorded, not as o­thers doe like, but as the Epistle [...]are them.

This kind letter would not be forgotten: specially of me so much beholdē to the nation: and much more then yet I haue shewed, which nowe I can not stande vpon. But I must returne to the foresaid trāslation: yet I must not hope to bringe in this kinde where all will runne in one sorte, examples one of a thousand, that I might: where the Pro­phetes [Page 47] short speaches to stirre diligence, are by vs turned from Christ to Belial, from vertue to sinne, frō the temple of God to peors religion: as, if thou hate her, put her away. Malachy. 2. wee make God a com­maunder of divorcemēts vpō hatredt whiche doc­trine Christ expresly confuteth. I will shewe anone, howe it fell out, that so many errours grewe, the cause wherof, they that be in them, I am afraid, doe little knowe. And thus much for the fourth poinct; that termes of Equivocation bee not turned to ridiculous senses: wherein we haue committed many offences: but not more nor nothing so many as the vulgar Latin.The fifte poinct. Cō ­stant memorie to trans­late the sam alwayes alike. The next poinct that I am to handle, is most pleasaunt: and the missing in it argueth not want of learning, but of leasure. [...]t conteyneth constant memorie to translate the same of­ten repeated in the same sorte: and the differing repetiti­ons likewise with their differences. Moses termes bee re­peated infinitely in all the Prophetes: The Psalmist folo­weth Deborah much in the very letters: and Salomon much [...]is fathers sayinges: though in much againe he is in style [...]raunge as hauing much conference with Easterne Phi­ [...]osophers. So in Ecclesiastes, he differeth in style from all. [...]ob is also in his very letters cited very much of Dauid, Salo­ [...]on, and the Heard-man of Tekoah: who beginneth with the End of Ioel. Esay likewise hath as Ioel this swete & terri­ble saying: A cōsuming from God [...] shall come. Ce shod myshaddai iabo. Shewing how he hono­ [...]ed the spirite which spake in him. Micha doeth honor him [...] much and more: who copyed out a great number of [...]nes from Esai with very little change: And Ieremy folow­ [...]th him so notably, later by seauentie yeares, that in long [...]lusions of Pachadh, Pachath, and Pach, as feare, care, snare, [...]en tossed in the sentence: he solemnizeth his very Let­ [...]rs: shewing with all how that which Esay teld, they felt: [...] in Taaniah and Aniah, bewayling and wayling Esay pro [...]hecyed, Ieremy recorded, both to Iudah. So for Moab he [...]ath Esaies eloquence: and Abakuks very syllables for Babel. [Page 48] So Abakuk too hath Esaies for the knowledge of God co­vering as water doth, in the Sea: so Micha the seconde be­ginneth with that straunge Grammer and letters of Micha the first.In Ebrewe Shim gl [...] g [...]ammim c [...]llam. Heare ô ye people, all they. The Ebrewes chaunge the pronownes sodenly, now and thē: as the two Michahs doe, ô YEE, and all THEY. Nowe, the vsing of the same sylla­bles, biddeth to looke vnto the same euent. Micha sonne of Imlah proued true in Achab, and the fall of Israel for the time thē, though foure hundreth false prophetes thought and taught otherwise. So should the Iewes thinke of Mi­cha the Morasthite, that his wordes would prooue equally true.It is a deap matter that only Abba­kuk Aggei & Zacha y title them selues Pro­phetes. But to holde on: Abakuk entitleth him selfe a Pro­phete: Aggei and Zachary doe the same: none, I trow, but they three. The reasons be weightie: And Daniel is a won­derfull gracious man for all thinges. And in noble sort for this: for calling by one skilfull worde, whole stories to be compared togither. By the worde Tippaghem, was Trou­bled, vsed onely afore in Pharaohs spirite, placed again in Seauen wayes scrip­ture writes his name: which to i­mitate none of grace wil forbid. Nauocodrosors he calleth into minde: Pharaoh, his Char­tummim, or coniurers, Ioseph and infinite comparisons with Nauocodrosor, his Chartummim, and Daniel: yea the whole stories for both kingdomes are called into mynde by one worde, Be-hammered the worde properly signifieth. But how so euer it should be translated in the margent of the later from the first it should be noted. So whē he prayseth God, as dwelling in light that none can come too, which thing God handleth in Iob in speaches reaching through the frame of nature, Daniel vseth a phrase vsed onely of God: Iadagh Binah: to knowe vnderstanding: teachinge thereby howe he that will, may prooue true his saying of Gods wisedome, from Gods owne declaration of it: a pe­culiar longe speach vsed of purpose in that argument. So Mauz, the name of might and almighty vsed of Dauid, [Page 49] Salomon, Esai, Nahum, Ezekiel, with attribes commonly of rock, life, saluation, and such. So in Daniel in the plurall number incresing the force. Maüzim, and the temple is cal­led the sanctuarie of Maüz, and fortes of Mauzim: wherein while the Seauentie hid their minde, an errour intollera­ble came in, in Dan. 11. which thus should stand: As for the God Maüzim (that is almightie) in his place he shall worship, Se the com­mon trans­lation. yea a God shall he worship whom his fathers knewe not: and he shall cause the holdes or fortes of Maüzim to haue a straunge God. Here the Angel comfortes the Iewes against Antiochus strength, by the very name of God, twise laying attributes of the Temple to cleare the speach. But I may not tary in Daniel, Nehemias repeateth that terme in honour of Daniel, & me­morie of him. But of all, Ezra, is most herein, whose whole worke of the Chronicles is infinite much in the very sylla­bles of the former: and when he changeth the phrase, that change hath great vse, and should be marked in a transla­tion. Such is the newe Testament: whose first oration fa­steneth to the last speach of the olde. For Gabriel to Zacha­rie beginneth the newe Testament where the olde ended. And this should haue made the Church to haue hid the [...]idde Apogrypha, according to their name: and neuer to [...]aue let them see the sunne of the Church. They breake the chayne: and make monstrous all the body of the Te­stament, absolute without it: and not admitting any word of it: for lāguage to any one letter, nor to any wit in style, articles or story. Infinite much of the newe testament might haue in the margent the Ebrew which it trāslateth. As this: Grace and peace from God: Aarons blessing, & this:The newe Testament is almost all frō the olde. God knoweth who be his: from Moses speach to Coreh: and God hath not forsaken his people. Be thou perfect as thy Father in hea­uen is perfect: from this, Thou shalt be perfect with the Lord thy God, and so infinitely. A Translatour should haue all this [Page 50] in tables before him. So the Bible should bee shorter for memorie by a quarter: when the minde should see what was plaine afore, and is but repeated. And in facilitie ten times easier: shewing no newe matter to be in handlinge, but a commentarie of the old. Moses song, Deut. 32. might be shewed al through in the Prophetes, Paul, Peter, Iude, & others. Howe we haue contemned all this: examples wee haue like the sande of the sea, that can not bee numbred. Two I could bring too haynous: eyther ouerturning, the one the maine of faith, in a Trāslation: the other in a note casting out the canonical with a Semicycle, as lesse profi­table, and drawing in Tobyes Legenda aurea, made as other Iewish, forbid fables, to breake all the frame and honor of Gods counsel: wherein we shewe that wee neuer knewe, howe the families guide the holy story, in a most sensible dignitie: and what families might not excell the rest, nor yet in any dignitie come neare the chiefe. And thus fiue partes of my eight are concluded.The sixt care Facilitie of phrase. Curiositie an enemy to this poinct. In our sixt care facilitie of phrase defended by the newe Testament, the Septua­gint, and writers old indifferent for all nations must bee had. Here studentes in Ebrew misse by curiositie: as when they say: He that beleeueth shall not hasten. The Septua­gint knowing that hastening to vnstayed thoughtes in the mind, and colour of face argueth shame: sayd shall not be ashamed. Moses sayth: The day of their destructiō is neare: 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 iudgement of olde is not slowe. The holy Ghost his trāslation here should stande. Many such places come where the strict propriety is too harsh. As, If the iust haue his payement (that is doubtfull to the simple) in Greeke, is hardly saued: very learnedly. Ig­norance herein caught of late two sides of striuers tardy, [Page 51] about this: God called for darknes and it came, and they were not disobedient vnto his worde. Therein some defend the Ebrew,Wher the 70 (to avoid an harshphrase) dealt as pa­raphrastes, our vnreadi­nesse caused Batrachomy [...] ­machiā: wher a Grāmariā kite would cary awaye both striuers as they may: but marked not the verbe plural put imperso­nallie. The Greekes altered the relation of disobedience vnto the Egyptians thus: As they disobeyed his worde. Herein we had a very vnseasonable strife: with bitter contention, and extreme vnskilfulnes in the offenders and defenders. The Greekes knew well what the Ebrewe had: but sawe it harsh for the Greeke phrase: and that made them departe from proprietie, as paraphrastes may, retayning the sense. And here I think it good to digresse a litle vnto the Septu­agintaes story, for great vse of our present matter.Of the Sep­tuagint: that all trāslated not the sam thing, but e­uery one his part, &c. Their time is said to be in Ptolomy the second his dayes: their nū ­ber to be exactly seauentie and two, six of euery tribe. Pto­lemy Philadelphus desirous of a famous Library, sent to Iu­ [...]ah for their best authours and translatours: and had them [...]nt. They translated seuerall partes about fourtene chap­ters, as nowe we distinguish them: or some one might goe [...]rough some little booke alone. The copyes which they [...]ad with them in Egypt, were not vowelled nor accēted: [...]ut as some Printes yet are without eyther. Where both [...]lpes are not, none without exceeding great paynes can [...]t vpon the trueth alwayes. The want whereof lefte the [...]ptuagint vnto infinite errours. They were not all of like [...]. The Translatours of Moses were very eloquent:Gene. 4. If thou offre well, and di­uide not wel thou hast sinned. yet [...]e Translatour of Gods wordes to Cain, either of purpose [...]d his minde, or was very simple in Ebrewe. They who [...]ealt with the storie, were likewise eloquent: and so in the [...]rouerbes and the Psalmes. The Grecian on Iob was a [...]et reader: and cared not to yeeld euery saying strictlie, [...]ut what might be to Greeks familiar: The Translator of [...]cclesiastes, was yonger in Ebrew thē Greek: he of Amoz [...]ot the best: he of Ezekiel very learned. The diuersitie of [Page 52] their style: and hitting nowe: nowe missing farre, in the same, tels that all did not al. Oftētimes they rather abridge then translate: as on Hester, & infinitely in the Prophetes. In mysteries and hard Phrases often they deale exceeding wel.1 [...]50. years difference Gene. 5. and 11. betwixt Ebrewes & Grekes, this yet amazeth the worlde. But very much they hid their minde▪ specially for the worldes age betwixt Adam and Ahraham. There was no o­ther translation but theirs in the Apostles age: and it was more knowen to the Iewes then the Ebrewe, ended from daily vse fiue hundreth yeares afore. Therefore they vse it exceeding much. In many places they leaue it & translate most oratoriouslie.The Greke Testaments words 4600 are▪ the most part, from the Seauentie. It was often deceyued by mistakinge Characters like: as, Daleth and Resh, be: D. and V. Caph & Resh: where the foot of Caph wanted Inke. In such places, if the translatours had borowed their neighbours copies, they had not missed. But they saw no reason of exact care, wher their labour was required only for a braue Librarie. Syracides that was a childe when they translated, excuseth the matter, how hard it was to trāslate Ebrew into Greeke. Hard must it be for thos poor afflicted Iewes lothing Hea­then, to affoord seauēty learned through all the Prophets Emblemes, Ebrew subtilties, and Greeke elegancy: where the Church neuer had seauētie, or I trow seauen that spent their life in Ebrew & Greeke for the explaning of the Bi­ble.The church neuer had yet seauen that spent theyr life in vowelled Ebrew and Greke exact antiquity, for the Bi­bles vse. Their translation was turned into Arabique, though that tongue is almost Ebrew, and into the neare Ethiopiā: either because they had not exact Ebricians, or thought it not safe to differ. The vulgar Latin, and all ours, sauing the Geneva follow it. And this is the cause why ours come so much short of the Ebrew. And the defendours mynde to feede on ackornes when corne is founde out. Iudgement in a sucking Babe is not weake, short of a mans: more then theirs which cōpare ours with one able to abide triall by the Ebrewe, cometh short of true learning. The Genevah [Page 53] folowed the Ebrew, though the French bragge how it fo­lowed their: the Dutch how their. I trowe it is not infe­riour to any of theirs: as D. Trelcatius often confesseth at Leyden. And I thinke the BB.Why our Bb returned to followe the 70. rather then the ex­act, true vn­fallible E­brewe. reuiued the folowers of the vulgar Latin and the Greeke, least our people should bee too much amazed at the first, by the great diuersitie. But to returne & conclude: as memorie to marke howe the la­ [...]er folowe the former for light, and delight, so a learned [...]acilitie is of vnspeakeable force. Nowe commeth in the [...]eauenth poinct: the braue Greke termes either of the Sea­ [...]entie, or of the Apostles better vsage.The seuenth poinct: for stateli greek termes: to stand in the margent. Their marking is of great importāce. And this should not only be a great help [...]o shew still through the margēt Gods handlingl al his old [...]ories: but a matter of certaintie in difficulties. Some here [...]iding amisse, disgrace all. For example this may be taken: [...]aul sayeth: We must giue more heede to that which hath bene [...]ard, least we flowe: our common translation hath:Ebt. 2.1. ve­rie coldlie translated: where Zub Lam. 4. or Luz, Pro. 3. is touched. least at [...]lie time we should let them slippe. Saint Paul had bene a [...]abe, if he had thought that all Ierusalems Rabbines could [...]rget vpō what principles Paul disputed: or thoght that [...] the Rabbines had embracest the rules & principles, they [...]uld soone forget them. Here the Arabiques translate ele­ [...]ntlie, Naskitu: WE FALL. The Syriaque, Naebed WE PE­ [...]SH. Saint Pauls metaphore was taken from Ieremies la­ [...]ntations, 4. in Teth. They are in better case whiche died [...] the sword, then which died by hunger: which flowed, [...] perced by wanting the fruite of the fielde. This trope [...]lled into the Iewes mynde Sedekias kingdomes fall:Taaniuth goeth vpon Ierusalems second and last destru­ction. and [...]arned of a farre greater, which soone fell vpon cōtempt [...] this warning. Of that Ierusalemy hath a comon treatise, [...] whole booke vpon this: which all, Paul warned in one [...] terme: that might not be turned to a base meaning, be­ [...]lling no men of grauitie in any religiō or reason. In this [Page 54] place the bare worde should haue bene kept, or an other warranted. He that could not come to Saint Pauls reach: yet should haue marked how from Pro. 3. his Greke word was takē: for a froward departing, & the word two wayes terrible, each leading to destruction, and both meeting to­gither,Zemach Esa. 4. Ap­aūgasma▪ Ebrew 1.3. would be twise tres-excellent. The brightnes of glorie, Eb. 1.3. expoundeth Zemach, or day-spring, Esa. 4. to cleare all the Prophets: all Paul, and the Chaldy (vpon Esai 4) a rare place of old Ionat. a Rab (of old Simeons age or neare) speaking clearly of Christ. Now to teach vs, that, The Syriaque hath Zimcha, Esaies. When thousands of these come in singular great matters, better then commentaries to lighten eyes: all togither will make a mountayne of golden learning, and haue great force. Here a translatour should haue all that the newe testament translated, noted in his Ebrew Bible: to be plentiful in the vse of that helpe. So for this sentence: He maketh his Angels spirites, and his mi­nisters a flame of fyre: not onely the Septuagint and the A­postles, but also the Zoar in many places sawe that God spake of the Angels made like windes and flames. Where­in the facilitie of the matter should bee warranted for bet­ter satisfaction of all: by all of indifferent affections. In this all translations of learned tongues olde and ancient will much delite and strengthen: the Arabique and the Syriaque: the Chaldy paraphrastes, Onkelos, Meturgeman, Ierusalemy: Io­nothan, Ioseph the Blind, Aquilas: the Septuagint. Yea & the fragmentes of Aquilas Symmachus, Theodotion. As when Ia­cob sayth, [...]hebet is in Moses 32. times: & ne­uer a Sceptre in him, but, a Tribe. the Scebet shall not depart from Iudah, till Shiloh come, Aquilas sayth: by Scebet (in Greke Sceptron) he mea­neth the tribe. He sayd truely: Learnedly and to infinite good vse. Ierusalemy and Barbinel check vs rightly: for Ma­lachy, Thus they say: For he hateth diuorcements: The E­ternall is the speaker. Here their authoritie is the strongest [Page 55] of all humane: for vs, against them selues. The Babylonian Talmud is no lesse: construing Ezra 1. Chron. 3. That Iecho­nias Assyr, in strait prison made Salathiel his sonne: here the Talmud for this one poinct is much worth. Most pleasant [...]re the Prophets words, turned by the Apostles: as Sechi & Maos, in Ierem. and Peripsema and Scybala in Saint Paul. [...]n this sorte all the Greeke Testamentes wordes might be [...]rought into euery Bibles table: yea and the Ebrew two, with one leafe of Grammer introduction: whereby a few [...]oures would yeeld a methode to iudge and studie as oc­ [...]asion and leasure serued. A Linguist would as easilie per­ [...]orme this, as these his coūtrey lāguages. And this must be [...]olden, that Libanus affoarded not more timber trees to [...]lomons house, then the Greeke Septuaginta doeth to the [...]ewe Testament: and the termes called into question for [...]iuinitie being in it are best expounded by it. Examples I [...]eede none: infinite experience of daily striuers shewe e­ [...]ugh. And nowe comes the last poinct to comment by [...]ripture: so all Salomons Prouerbes may be set on the fitt [...]ories: so the stories with their Prophecies▪ & the Psalmes [...]on the lawe: the Epistles vpon the Ceremonies much: [...]ch on all. The helpe herein would make the newe Te­ [...]ment, and the former Prophetes, as Daniel, Esaie, and [...]h, easie, before the Reader commeth to them.The conclu­sion, And [...]we I haue ended all partes touched in my entrance of [...]ch. Ornamentes aboue these, I haue else-where con­ [...]ed into one woorke manie alreadie. To conclude, [...]s I had to say touching translation. The rare Hono­ [...]le Earle H. Huntingdon, many yeares togither,H.E. of Hun­ting. shold be honored stil of his true affectioned, to finish his beginnings, vrged my [...]ll this way: whom one Earle of you, Nobles, of neare [...]initie, succeeded in willingnes & so liberallie towarde [...]arges, that vpon that (according to these eightfold ob­ [...]uations) somewhat, if God will, shall come to light. [Page 56] And one of you Lordes requested me to write a common Epistle to you all: that you might so better knowe howe in time to agree for execution of good will this way. That request I haue (as ye see) accomplished. And I hope your Noble learning will not expect an inflaming peroration. The dignitie of the matter is greater then any Oratour can match. And for personnages, none be so fitt as your selfes to vrge it. Professed Scholers, who studie to liue: and not liue to studie, are commonly, being advaunced, hinderers of all that passeth the common base course. And as my furtherance for honorable wordes, workes, charges, and all tendring hath bene from the Nobilitie (from what side the contrarie: I will yet see, and nothing say) so I am free to chuse whom I would honour in this motion. Vnder the terme of Nobilitie, as we here towards Germanie do, I conteyne all the ancient and good Gentry of the land: whom all I wish to haue 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 wil­lingnes very readie. Yet my great desire was, that English Nobilitie might be moued, to be at the charges of this tra­uell. And so I leaue the matter to your learned Honorable and Worshipfull consideration.

YOVR Grace, overseer of all learned matters in our Nation, and I, hauing a right in thinges of my owne trauel, and all our nation, as cōtemned or deceyued, [...]aue bene iniuried by a Printer, who hath corrupted my [...]ommentaries vpon Daniel, speciallie in the Ebrew: to the [...]isgrace of all the worke: and of all our studentes. In the [...]brewe verses of Rabbi Sadaias the letters which begin the [...]erses wordes, commonly fiue in euery rowe (besides the [...]lphabet letter) stand for the Arithmetique, how often the [...]tter entreated vpon, is vsed in the Ebrew tongue, and the [...]ripture textes agree in number: where, if any one letter [...]amisse, all the frame of the worke is marred. Moreouer [...] the Ebrewe textes all Printers and Writers thinke it a [...]y grosse part, euer to corrupt any Scripture text: as the [...]wes glorie that in neither Talmud, nor any commentarie [...]heirs euer any text is corrupted by the citer. And they [...]e this a common saying: That to misse in one letter is [...]orruption of the whole worlde. Now when Iewes and [...]ristians see that thinges in Ebrew corrupt, ouerthrow­ [...] that present argument, stayning holy Scripture, and [...]th skill rather of Balams Asse, then of learning, come [...]th, in England, where men should be learned, & things [...]ered vnto our Honourable Lordes, they will thinke ve­ [...] basely of all the Studentes of our nation. Those verses a matter of so great importance, that a Professour of [...]bridge offered an Angell to haue one copye in written [...]de: and after myne came forth: two studentes one of [Page] Cambridge an other of Oxforde, desired me to put thē f [...]rth in fayrer and more distinct letters: and they would each vndertake copyes to fiue poundes: both ten. Herevpon I caused M. Fr. Raphelengius, the best of Printers, to print me a thousand: which I haue sent to Englande, to make our Diuines readier in great matters. Maister Ioseph. Scaliger, a Gentleman of rare learning, and Maister Raphelengius had neuer seene 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 gentlenes in lending me bookes rare and of rare commoditie: such as our nation, I trowe, neuer yet sawe. A certen English man here, had by my gyft but one copy, and was shewed the vse of it: of whom I demaunded in sadnes to record it in print, what he esteemed of the matter: and he sayd that of trueth, he would not for twentie poundes bee without the copye and the matter. The case standing thus, I can not chuse but be grieued to see my Ebrewe studies so de­faced, a good old worke and a rare monument, marred, & occasiō offered to haue our natiō for learning much con­temned. The certeintie of the holy text in Ebrew, is a mat­ter, as all called to grace, will confesse to be gracious. And that rare piece of worke of Sadaias, will seeme, to all, voyde of Papistrie, and endued with reason, to confirme much the certeintie of Scripture. Wherfore proceeding from an enemie, for the trueth, & grounds of faith, the corrupting of it should seeme a worke farre from grace. Besides these verses of Sadaias, a piece of the Ierusalemy Talmud, very pleasant and learned with Gentlemē learned in Ebrew, is cor­rupted in this Printers edition: whereas no open aduersa­rie could so much disgrace, as such a corrupter of matters brought about not without great paynes, pretending re­uerence to the authour. I haue felt griefe in this kinde al­readie not a litle: by a booke collected from sundry frag­mentes [Page] by a seruingman: and falsely reported to be notes from me. As that booke was in printing, I did cause the seruingman to shewe your grace of it, that the Printer had no authour for his worke: and, as he tolde me, the Printer was bound in fiue hundred poundes not to proceede: but by a bribe, ventured against his band, and vpon complaint answere was returned, that the Printer would noyse how he was vndone: So against all that I could doe, forged ware, some stollen from me, some from others, and more kindes then Labans sheepes coloures, were solde deare in London, and Sturbridge fayre, and still fathered vpon such as most loth it. As all trueth should be trueth: speciallie in diuinitie it should be so. And the befooling of an whole nation should not be counted a light faulte: in forging au­thours, by pieuish printers, & greadie of vnhonest gaynes. I was minded neuer to haue printed anie thing. But for­gers of matters to be as mine, which I lothed, they forced me to leaue in print the whole veyne of my iudgement in Diuinitie, in the booke of Scripture concent. That any might knowe myne from forged ware. Nowe at my first printing much anger I had. When it came furth: the great Lord Chauncelour tolde the Queene, as he bragged, that in no case any countenance might be shewed me: & ther­vpon a Noble Earle, who had named vnto me a fine re­compence of my study, hearing of the L. Chauncelours speach, altered. And I to pay the L. Chauncelour, mynded to haue liued in Germanie: till I heard the Queenes aun­swere: That he commended, whom he condemned. For that the booke was schollerlike & all for the States good: where to knowe howe to ouerreach others, & not to doe it, argueth a minde bent to quietnes. Another gaue out wordes also to the Queene: vnlearned and malicious: of whom I will yet speake nothing. Your Grace I must now commend for much humanitie, that tolde one, sent in my [Page] cause: that whatsoeuer you could doe for me, you would: So that I would acknowledge my friends. In trueth my L. touching preferments I was thus minded hitherto: that if my worthier in the common estimation stept before me: I would reioyce. But when two hundreth thousande poundes a yeere is spent by the Church vpon such as can not reade a line of the Bible: and I could not liue in Eng­lande vnsollicited still to preach: and was commended by the Queene, whom I trowe you will not checke, I see not why I may not require my recompence: as the Realme hath put the Queene in trust to deale: and require it with as good a conscience, as you may receyue one pennie of your tenantes. You gaue me counsell to be toward some Bishop or some Lord as one sayde to whom it should bee tolde. The Queene or a Prince should bee the onely Pa­tron for one of my yeares spent in hard studies. And the Countesse of Warwicke tolde that the Queene would not for all the prefermentes in the Realme, I went out of the Realme. In the time of deliberation, I pray your Grace, that Printers be not allowed to disgrace my studies.