Westminster Annotations, Title page – Preface
ANNOTATIONS Upon all the BOOKS OF THE OLD and NEW TESTAMENT; WHEREIN The Text is Explained, Doubts Resolved, Scriptures Parallelled, and Various Readings observed.
By the Joynt-Labour of certain Learned Divines, thereunto appointed, and therein employed, As is expressed in the PREFACE.
JOHN 5. 39. Search the Scriptures.
NEHEM. 8. 8. They read in the Book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading.
LUKE 24. 27. Beginning at Moses, and all the Prophets, he expounded unto them in all the Scripture.
LONDON, Printed by John Legatt and John Raworth, 1645.
THE PREFACE, VVHEREIN THE AVTHORS OF THESE ANNOTATIONS ENSVING, PRESENT SOME IMPORTANT considerations of the happy progresse of the Gospel in this Kingdome; together with an account of their undertaking and performance of this Service for the clearing of the Sacred Text to the understanding of the Christian READER.
WE cannot but observe and take it to be our duties to acknowledge (if we make any good use of our reason, (as men) or of our Religion, (as Christians) that for the best meanes of holy information of our mindes, and the salvation of our soules, and for the most free and frequent use of such means (besides many comfortable Accommodations for our bodily welfare) no people of the world hath had more cause, to set up memorials of gratitude, for the goodnesse of God unto them, then we of this Iland, who have (for a long time) beene as the Inhabitants of the Mountaine of the Lord of Hosts, where he hath made unto his people, a feast of fat things, a feast of wine *Or drawne from the Lees.on the Lees, of fat things full of marrow, of wine * on the Lees well refined: as the Prophet Isaiah 25. vers. 6. elegantly setteth forth the fulnesse and delicacie of his Spirituall provision.
For since the reformation of Religion, almost miraculously wrought, (though we professe to beleeve Gods word, without the pawn of a miracle to make it good) for it prevailed against mightie Engines (all the power and policie of the Popish party) by weake instruments, (a childe and a woman) and being begun by him and (after a red parenthesis of persecution) by her brought onwards toward perfection; toward it we may say, not to it, for God reserved further advances and neerer approches, to that faire marke for aftertimes, we have since then, (we say) enjoyed, a superabundant measure of Sacred and secular blessings, above other Nations, and have had our greatest share of the best of both.
For what (for the one sort) more excellent then the Gospel of peace, the power and puritie of the meanes of grace? And what better for the other, then such and so long tranquillitie of Church and State (though not equally either pure or quiet in *Est Ecclesiae Scoticanae privilegium rarum prae mullis, in quo ejus nomen apud cateros fuit celebre, quod circiter annos plus minus 54. sine Schismate, nedum haeresi, unitatem cum puritate doctrinae retinucrit. Sic in Elogi… praefatorio de confession. in principio Syntag. confess p. 6. …. Genevae, 1612.both Kingdoms of great Britaine) and plenty withall, as (untill of late) have been continued to us; which if we have not duely valued in their fruition (while we had them) God may most justly (as he hath begun to doe) make us to know their price by their losse; and so upon our forfeiture of so great favours, the saying of the Wiseman may be wofully verified on our part, He that encreaseth knowledge encreaseth sorrow, Eccles. 1. 18.
That such infelicitie may not befall us, or fallen upon us, that it may neither encrease nor continue, untill it quite overwhelme us, it will much concern us, by a serious and considerate review of the times past, to note by what steps, and degrees, the good providence of God hath called and conducted us, out of darknesse into the marvell… light, 1 Pet. 2. 19. which our eyes have seene, and to the happy state (for spirituall proficiencie) which we have had, above that which any of our forefathers have knowne in his former times. For though God being omnipotent, could doe all things as perfectly at once, as in the duration and succession of many Ages: he is pleased, for the most part, by graduall accesses, to promote his owne operations, to the period of their perfect accomplishment.
We see this in the worke of the visible world, which he could have furnished and finished, so soone as he beganne it, the first minute of the first day, aswell as the last of the sixt; but he first made a grosse darke and confused masse of generall matter, out of which day by day, he drew the severall parts of the ensuing dayes workes. He could have made both Light and Firmament, and Sunne and Moone and Starres and all the rest in one instant, but (that we might not with too quicke and transient Cogitations passe over his workes) he tooke one day for the Light without the Sunne, and another for the Firmament, and another for the garnishing of it, with those glorious lamps, which shine unto the world by day or by night; and man the best of his creatures (discernable by sense) he reserved for the last day, and for the last worke of that day; and then (when man was made) what he had called but good before, he called (in conclusion) very good, Gen. 1. 31. and there setting up his rest, he made no more.
Answerable hereunto, hath beene the progresse of his handmaid, Natures working, from that day to this; as we may trace her in her footsteps, from the seed time of conception of all her children (of what kinde soever) to the harvest of their ripe and perfect growth; and we may observe the like graduall proceeding towards spirituall perfection (to which what we have now said, serveth but by way of manuduction:) for evidence whereof, many particulars of moment might be proposed, but we will single out a few such, as are most proper and pertinent to the matter in hand, and those we will reduce to these severall heads.
The first concerning Preachers, and preaching of the Word, and the administration of the Sacrament of the Lords Supper.
The second the Translation of the Scriptures into a tongue understood by vulgar people.
The third of the necessitie and utilitie of Annotations, for exposition of difficult places.
The fourth, especiall considerations upon some Notes and Annotations in particular.
For the first, in the beginning of the reigne of that renowned Queene (whose zeale and constancie to true Religion, hath embalmed her name to perpetuall memory) when the abomination of the Masse was banished out of the Church, and Idols were demolished rather by generall Decree then by generall execution of what was decreed; (for through the doting of superstitious indulgence, or through the negligence and unfaithfulnesse of inferiour Officers some of them were reprieved from ruine, and (as it now appeareth) reserved for a time of more exact reformation, and Idoll-Shepheards removed from the Sheepfold of Christ, and others to be chosen for the oversight of their Pastorall charges: there were then so few able and Orthodoxe Divines to be found (in the Land) that there was a necessitie of admitting many such into the Ministery, as was neither Preachers, (by profession) nor Schollers, (by education) but meere reading Protestants sincerely affected to the truth of Religion.
Then were there not so many well qualified Pastours in all the Counties in the Kingdome, as now may be numbred in this one Citie of LONDON. It was then as rare a thing to finde a Pulpit with a clapper (to use the phrase of * Father Latimers Sermons) as a Bell without one. For the Pulpit (in many places) was as seldome used, by the unpreaching Clergie of those a Latimer his sixt Sermon before King Edward. fol. 73.times, as the Sanctum Sanctorum, by the high Priests of old; and they might be called high Priests in conformitie to them, by reason of their locall exaltation of themselves (about once a yeere) above the heads of the People.
In respect of whose famine of the word; some thought themselves provided for (in a competent measure) if after many weekes fasting they might be sure of a Sermon once a Quarter. After that, their provision was amended, and an augmentation of Sermons made, (from foure to twelve a yeere) by an Order from the higher powers, which more commended the care of the Governours, then th observation of it, did the zeale of the Ministers, who failed of performance, (for that constitution notwithstanding) the people in many places were not so constantly supplied, with one Sermon every monethmonth, as in most they are now, with two Sermons every Sabbath throughout the whole yeere: Besides divers settled Lectures, Exercises, and other occasionall preachings in the weeke dayes.
So that in our dayes we see God hath spoken the word, and bThat of the reading Psalwes in the Service Booke.great is the company of Preachers, (as one Translation rendreth it,) Psal. 68. 11. and Preachers speake the word, and great is the multitude of Sermons: which have so much more abounded in number and excelled in goodnesse in our Church, as we have beene further removed from the Tyrannicall reigne of that Arch-hypocrite, who usurping the title of principall Bishop, Pastor, and Doctor of the Church, doth seldome or never performe the principall Office of a Bishop, Pastor, and Doctor of the Church: which is (as the Pseudo-Synod of cConcil. Trident. Sess. 24. c. 4.Trent is forced to confesse) to preach the word of God unto the people.
And if ever those Masters of the mysterie of iniquitie (having a long since, set on foote, their designe, to make this Kingdome retrograde in Religion, in turning toward the Tenets of Doctrine, and forme of worship of the Romish Church) have any cause to hope to mount it on horsebacke, it must be by putting downe the most sound, sincere and zealous preaching of the Word, as by some experimentall preparations we have seene of late, and our reason may fore-see, and fore-cast for the time to come; for this hath beene, and it is like may be hereafter, their manner; who labour to extinguish (at least to eclipse) the light of Evangelicall Doctrine: First by picking a quarrell, with the most sufficient, diligent and conscionable Preachers, to stop their mouthes, imprison their persons, or to drive them from their Countries.
Then by restraining of Sermons to Sundayes, Sunday Sermons first to once a day, then to once a monethmonth, to goe backward by a graduall Apostasie, from lesse to lesse, till weekly preaching be turned into weekly reading of an Homilie, not of an Homilie against the perill of Idolatry, but for it, and of Legendary fables, which was the ordinary diet, provided for the souls of our forefathers in former times: A miserable Ordinary, where the meat is either as bad as poyson, or no better then huskes.
In this respect how our stock of Spirituall treasure is increased, the Word of God dwelling so richly, as the Apostle requireth, Colos. 3. 16. (both in us, and among us) how much our portion is bettered, by plenty of the sincere milke of the Word for the Babes of Christ, and of strong meat for such as are of more maturitie of age, and Judgement; How much more comfortable our English Communion is then their Latine Masse, and our Lords Table better furnished then their Altar, (though gorgeously set out with gilded or golden pictures) with Bread being solid, substantiall, not meerly superficiall, as their leafe-like wafer; our Wine pure and generous (not embased as theirs) with mixture of water, and copiously powred out to all the people, (according to the Lords liberall allowance to the communion of Saints) not sacrilegiously with-held; (as an especiall priviledge of the Priests) how much our condition is amended by such particulars, we may cleerely perceive, and should never forget, with thankefull hearts, and affectionate expressions to acknowledge.
Our second consideration may be set on the Translation of the Scripture into a Language understood by unlearned people, that they might search the Scriptures, and by searching of them might finde in them, what is most to be desired, eternall life; for they are Bookes not for the Clergie onelyonly, (though for them especially) for which cause some Councels have decreed, dEpiscopus Gentilium libros non legat, Concil. Carth. 4. Can. 16.That Bishops should have them so much in their eyes as not to looke besides them in any bookes of Gentile learning: And that they and the eIn omni Sa…rdotali convivio, lectio divinarum Scripturarum misceatur, per hoc enim animae aedificantur ad bonum, & fabulae non necessariae prohibentur. Concil. Tolet. 3. Can. 7.Guests at their Tables should have then at their eares, some reading to them while they sate at meate to prevent idle tales, and to minister occasion of godly discourse; (as fPer omne convivium de Scripturis aliquid proponebat. Hieron. ad Heliodor. Tom. 1. Epist p. 2.Nepotian was wont to doe) but for the common people likewise, yea for women as well as men: otherwise Saint Iohn would not have written one of his ga Epist. of Iohn.Epistles to one of that Sex under the title of an elect Lady.
By his example, did that zealous and learned Doctor Hierome write many Epistles unto women, wherein he exhorted some of them to such a settled and serious reading of those Sacred writings, as not to lay them downe out of their hands hTenenti codicem somnus obrepat, & cadentem faciem, pagina sanctae suscipiat. Hieron. ad Eustach. de custod. virg. Tom. 1 p. 139.untill being overcome with sleepe, and not able any longer to hold up their heads, they bowed them downe as it were to salute the leaves, below them, with a kisse: and he gave advice to mothers (iDe Scriptutis sacris aliquid interroga, interroga public…, audiant Pedissequae. Idem Epist. ad Gaudentiam de instit. fil. ibid. pag. 110. before their maides) to Catechize their daughters, out of the Scriptures, and to set them to learne by heart a kReddat tibi pensum quotidi… de Scripturaerum floribus carptum. Idem Epist. ad Latam. de Instit. fil. ibid. pag. 56.portion of them for a daily taske.
In this Sacred exercise they that with devotion and diligence bestow themselves (besides many other Spirituall advantages) may finde a perfect direction, to their consciences, for all duties, and infallible resolution of all doubts in cases which concerne them; yea an unspeakable consolation in all crosses, that befall them: whereof Luther (doubtlesse) had a most intensive sense and apprehension, when he said he would not live in Paradise without the Word, but with that lAt cum verbo etiam in inferno facile est vivere. Luther. Tom. 4. operum Lat. pag. 424.it would be easie for a man to live even in hell it selfe.
Which words though they import an hyperbolicall emphasis, or a strong impression of his vehement and vigorous spirit, yet without either figure of Rhetorique or passion of minde, it may well be said of every Booke of the Divine Oracles severally taken (how much more of the whole Bible which containes them all?) that it is a Jewell of an inestimable price, in their account, to whom it is proposed, not locked up in the Cabinet of a strange Tongue, but laid open to evident view, in a true and intelligible Translation thereof.
Not without great cause then hath it beene held so great an happinesse to the Church of God, for children to read their Fathers minde, and good will towards them in their Mother Tongue; that a solemne Feast hath beene set up, and celebrated for it; such an one was that of the Germane Protestants, which they made for a gratefull remembrance of the Dutch Translation of the Bible among them: for which, though some of their Popish opposites mGretser in Commentar. in orat. Hunnian. p. 14.derided them, yet the wiser sort of that seducing Sect did not disdaine (in part) to follow them, when (not without some contradiction to their owne received principles, and former practise) they translated, first the New Testament at Rhemes, and since the Old at Doway in the English Tongue.
It was no doubt their new deliverance from the blindnesse and bondage of the Romish Religion that made those pious Protestants so much to take to heart that Light and Libertie. And if our longer enjoyment, of a greater light, have not dazeled our eyes, and our greater Libertie have not made us Libertines, and loosened the bond of gratitude to God, (our most gracious Benefactor) we will hold it our parts, to entertaine the apprehension of the like favour, with the like thankfull affections, though our expresses proceed not to such a publique solemnitie. And we must consider it not onelyonly in kinde, but in respect of *The continuance of this Blessing moved the Protestants of Heidelberg, Wittenberg, Lipsig, Argentine, Tubing, and other places to solemnize an Evangelicall …ubile in the yeer 1617. because 100. yeers before, the light of the Gospel brake through the cloud of Popish darknesse. Bucol…er. Ind. chron. pag. 792.continuance, and degree of excellencie for the Blessing is so much more precious as it draweth neerer to perfection in our dayes: whereof we shall present the Reader with a briefe Advertisement, observing the order of the time, and degree of increase of supernaturall light, shining more and more, (through the severall Translations of the Word of God, into the Language of our Countrey) unto the perfect day, of the present Age wherein we live.
The first good newes of this kinde, which came to the notice of the Inhabitants of this Island, was in the yeere 700. or as some write, 709 when nBaleus Cem. Script. 1. p. 83.Adelme Bishop of *Sherburn was afterward united to the See of Winton. Fox Martyr. Vol. 1. p. 162. col. 1.Sherborne (for Anno 700. or 709.both Bishopricks and Archbishopricks were oSee Goodwyns Cat. of Bish. pag. 181. 182.anciently otherwise divided and entituled then now they are) translated the Psalmes of David, into the Saxon Language, which is thought to have suffered shipwrack by the Tempest of the pEcclesiae in quibus numerosae bibliothecae continebantur cum libris à Danis incensae sunt Wiliel. Malmesde gestis Reg. Angl. l 2 c 4.Danish warres, wherein the Churches (which were the learned Treasuries or publique Libraries of those times) were qFoxi Hist. Mar. vol. 1. p. 186. col. 1. Anno 730.burned.
About twenty, or at the most thirty yeeres after, Beda translated the whole Bible into the same Tongue, as Master Fox observeth in his Epistle Dedicatory, to Queene Elizabeth, set before his Translation of the Gospels out of the Saxon Tongue, Printed Anno 1571. Yet *Fox Martyr. vol. 1. p. 165. Pitsaeus Relat. Histor. Tom. 1. pag 152.elsewhere he maketh mention onelyonly of the Translation of St. Iohns Gospel as the last labour of his life.
After Beda about two hundred yeeres, King rWill. Malmes. de gestis Reg. Angl. l. 2. c. 4.Alfred undertooke the Translation of the Psalter, happily either to supply the losse of that of Adelme, or to better that of Bedaes: for *Fox Martyr. vol. 1. p. 165. col. 1.Bedaes Translation was simple without any curiositie of Stile; and of Alfred, it is said of him that sNullus Anglorum fuit vel intelligendo acutior, vel interpretando eleganitor: Mr. Fox Marty. vol 1. p. 186. col. 1. ex Histor. vetust.none of the English was more acute in conceit, or more elegant in expression then he was: which was the more to be marvelled at, tFox, ibidbecause he was twelve yeer old, before he knew a letter on the Booke; but he *Alfredi Psalterium transferre aggressus, vix prima parte explicata finem vivendi fecit: Will. Malmes. Vbi supr. 1370.ended his life well-neere the beginning of his worke, having scarce finished the first part of it.
The Translation of the Bible of most note after these, (and whether any came betweene we doe not finde) is that of Iohn Wickliffe, which was best liked and most used, by the better sort of Christians in the reign of King Richard the Second, but so much maligned by the Popish party, that it was condemned in a Provinciall Synod at Oxford, held under uLindwood Constit: Provintitulo de Magistro, cap. periculosa res est fol. 206. edit. 1525.Archbishop Arundel, Anno 1406. and after he was dead and buried, by a Decree of the *Concil. Constanti. S…ss. 88. p. 860. col. 2. Sum. Council. edit. Franc. Long.Councell of Constance about the yeere 1412. his bones were to be unburied, and his Bookes to be burned: And so they were, not onelyonly where the Decree was made, but in Bohemia, where xFox Martyr. vol. 1. p. 583. col. 2.Subincus (Archbishop of Prague) making diligent inquisition after them found to the number of two hundred Volumes of his composing, (most excellently written, and richly adorned with bosses of gold, and rich coverings) and burnt them all. And in yIdem vol 2. p. 387. cel. 2.England there was a strict Proclamation for abolishing of them by King Henry the Eight, Anno 1546.
And though the Papists had an especiall spight at his Translation of the Bible, both because it was a Translation into the Vulgar Tongue, and such a Translation, as they accounted most Hereticall, yet (by Gods providence) some Manuscript Copies of it (aswell as of other of his Bookes) were preserved, which are extant to this day, in divers zIn Bibliothec. Reg ad D. Iacobi & in Bibl. Colleg. novi Oxon. vol. 1…. & Coll. Reg. vol. 1. et Aedis Chri. vol. 1. & Cantabr. Colleg Bened. vol. 156. et Coll. Eman. 2.Libraries of this Kingdome, particularly mentioned in the Margent; which is attested by a very *Mr. I. S.learned Authour, much versed in the most Authentick Records and Copies of ancient Writers.
Next unto Wickliffes Translation, was that of Iohn aIohan. Trevisa genere et patria Cornuhiensis vicarius de Berkley in Anglicum Idioma transtulit totum Bibliorum opus. Anno 1397.Trevisa, who undertooke and finished the Translation of the whole Bible in English at the intreaty of his Patrone the Lord Barkley, Anno 1397. in the reigne of Richard the Second, as *Baleus Cent. 7. pag. 518. 1527.Balaeus writeth, though some say it was in the yeere 1400. and in the reigne of Edward the Fourth.
In the yeere 1527. bFox Martyrol, vol. 2. in Hen. 8. pag. 363. col. 1.Tyndall first translated the New Testament; after that, he tooke in hand the Translation of the Old, finishing the five Bookes of Moses, with sundry most learned and godly Prologues; the like also he did upon the New Testament. When he translated the fifth Booke of Moses called Deuteron: minding to print the Translation at Hamburg, he sayled thitherward, but by the way (upon the coast of Holland) cIbid.he suffered Ship-wrack, whereby he lost all his Bookes and Copies, and so was compelled to beginne all againe anew; when (in another Ship) he was by the Divine providence safely conveyed whither he first intended: and dMr. Fox ibid. pag. 364. col. 1.where Master Coverdale being there before him, tarried for him, who helped him in the Translation of the five Bookes of Moses, from Easter till December: and 'tis like he made use of his helpe, if not to compose, at least, to revise his Translation of the New Testament; which societie in the same service, may be the reason, that the Translation is sometimes called Tyndals, sometimes Coverdales.
But what name soever it had, it had an ill name among the Popish Prelates chiefly for Tyndals sake, those eIdem.Spirituall Fathers cryed out upon it; bearing men in hand that there were a thousand heresies in it; and some said it was not possible to translate the Scriptures into English; some, that it was not lawfull for Lay people to have it in their Mother Tongue; some, that it would make them all Heretiques.
For prevention whereof a fFox ibid. pag. 387.Proclamation was published by King Henry the Eight, bearing date, Iuly 8. 1546. prohibiting after the first of August, all persons to receive, take, or keep in his or their possession, the Text of the New Testament, of Tyndals or Coverdales Translation in English, or any Bookes in the English Tongue, under the names of Frith, Tyndall, Wickliffe, Ioy, Roy, Barill, Bale, Barnes, Coverdale, Turner, Tracy. But above all the name of Tyndall and his Translation were most traduced, which were exposed to more hate and contempt by meanes of Sir Thomas More, who used his wit (which was as sharpe as his Spleen) to cavill at his Writings, and his power, which was as great as both (being Lord Chancellour of England) to suppresse them, especially his Translation of the Scripture: which that it might the more undoubtedly be done, (besides the Proclamation forementioned) there was an g34, 35. of K. H. 8. c. 1. 4. Pollons Collect. p. 746 Edit. 1640. 1551.Act of Parliament passed, to abolish Tyndals Translation by name, with divers other English Bookes, yet with allowance of other Translations, for private use, and with limitation and exception of severall sorts of persons to whom they were forbidden.
Notwithstanding Tyndals Translation was not smothered, but came to light, and was more acceptable for the correction of it by Thomas Matthewes, which was published as his Translation with Annotations, and printed by speciall priviledge of King Edward the Sixt, An. 1551. and so was that of Coverdales allowed by publike Authoritie, which bore his name, because he made some corrections of Tyndals.
And from hMr. I. S. Observ. on the Edition of the Bible in vulgar tongues, P. 9 MS.the beginning of Edward the Sixt, Anno 1549. towards the twentieth of Queene Elizabeth, Anno 1577. the Bibles of the English Translation used in Churches, were either Tyndals or Coverdales; but that Tyndals was the chiefe and most warranted may thence be collected, for that the reading of Psalmes are in the Service Bookes to this day, according to his Translations, (as some have observed) the Epistles and Gospels are also conformable to the same Translation. In the yeere 1560. were the Geneva Interpretations, and Annotations set forth. And Ann. 1577. there was an English Edition of the Bible published by divers Bishops in a large Volume, yet that from Geneva was generally more used, and more esteemed then any of those that went before it, untill the yeere 1612. when the last Translation procured by King Iames was first imprinted, which for the Text thereof, may give better satisfaction to such as have abilitie, to compare the Originall of both Testaments and their Translations together.
There were other English Translations of the Bible, some of them very ancient (iA little sowre dowe aperieth the whole gobet, 1 Cor. 5. 6. and wershippers of Mawmetts, vos 11. as the phrase of them sheweth) though the time of their publication be not mentioned: as those two in the Kings Library at St. Iames, and some later: but these sufficiently shew, what for this particular we have cause to observe (with thanksgiving to God) viz. how much our holy portion is improved to the benefit of common Readers.
At the first only some parcels of the Bible were Translated, we have it all, we have it immediately Translated out of the Original by learned men in both Languages; the first Translations into English were for the most part taken out of the vulgar Latine, which was so false that Isido. Clarius a famous Papist, (first a Fryer, afterward a Bishop) professeth in the Preface of his first Edition of that at Venice, An. 1542. (which in the following Editions is left out) that he found no fewer then lLoca ad ecto millia annv…. atque …mendat. à nobis sunt Isid. Clarius in P…fBibl. Sacrosanct. proposuerit. Praefat. … 1541. Venetiis.8000. places to be amended.
In former times though the Bible were Translated into English, yet was it not to be read in mThe Bible shall not be read in English in any Church, Stat. 34. 35. of H. 8. c. 1.Churches, but only by particular persons at home, nor by all generally, for *Ibid.no woman, Artificers, Apprentices, Iourney-men, Servingmen, none of the degrees of Yeomen, or Husbandmen, nor Labourers, were permitted so much as a private reading thereof. We have generally a free use of them both in private and in publique; There hath been a prohibition of Annotations to be Printed with the English Bibles by “Ibid.Act of Parliament, our Libertie in that respect is much enlarged, which is that, which we are more especially to note, and that is the next thing in order, and the third in number we are now to speake of.
The third thing which improveth the price of our portion in Religion, is the necessary use and great benefit of Expositions and Annotations upon the Bible, to render the right meaning of the words of the Translation, as the Translation doth of the words of the Originall; for though the Scriptures may have their use, and force upon the affections of ignorant Readers, at first sight, without any serious search into their hidden sense, and may have a work upon the Will to encline it to good, or withdraw it from evill, (as it was with nCodicem Apostoli arripui & legi in s…entio capitul. quo primum conjecti sunt …culi mei, non in comissationibus: nec ultra volui legere, nec opus erat statim, quippe &c. Aug. Confess…lib. 8. cap 12.Austin, in his casuall and sudden reading of the Apostle, Let us walke honestly as in the day, not in rioting and drunkennesse, not in chambering and wantonnesse, not in strife and envying, Rom. 13. 13.) yet what Peter saith of his beloved brother Pauls Epistles, there be some things which are hard to be understood, 2 Pet. 3. 15, 16. may be truly said of many other parts of holy Scripture, especially in the books of Genesis, Iob, Canticles, Ezekiel, Daniel, and the Revelation.
To which he that seriously reads them may apply the pathetick Admiration of Austin. oMi… profunditas Eloquiorum tuerum m… ra prosunditas, Deus …eus, mira prosunditas. Terror est intendere in ca, horror … is & tremor amoris. ibid. lib. 12. cap. 14.There is a wonderfull profoundnesse in thy words, a wonderfull profoundnesse …b my God, a wonderfull profoundnesse: it is a matter of horror to pierce towards the depth of them, an horrour of honour, and terrour of Love; So that if the Question were put to most of those (who are daily conversant in the reading of the Bible, and read it by course, from the one end to the other) which Philip put unto the Eunuch, Vnderstandest thou what thou readest? their Answer (for divers Texts) might be the same with his; How can I except some one should guide me? Act. 8. vers. 30, 31.
The Question implyeth, that he that readeth should (if it may be) understand what he readeth; and our Saviour his precept enjoyneth an endeavour to that purpose, where he saith, Who so readeth let him understand, Matth. 24. 15.
And the Answer directeth to the Reader to desire and to seek for a guide, and though now there be none to be found whose guidance is unfallible (for the best guide may be sometimes to seek, and seeking may be at a losse, for the proper sense of some obscure places of the Scripture) yet may he make such a probable interpretation of them, as may prevent a dangerous misconstruction of an imprudent inconsiderate Reader.
It is conceived (by some of eminent note) that if Origen had met with a sound Comment or Marginall Note upon Matth. 19. 12. it might have prevented his pEuseb. Eccles. Hist lib. 6. cap. 7. & Hieron. ad Pammach. & Oceanum de erroribus Origen. Tom. 2. p. 193.Castration of himself, whereto he was induced, by taking (and thereby mistaking) the words in the extreamest rigour of the literall sense.
But in expounding of Scripture, he was a qPrius imperitorum Magistri quam Doctorum Discipuli. …er. ad D…m…adem. Tom. 1. pag. 70.Doctor to others, almost before he was a Disciple to any, and was so indeliberate in his Dictates and over indulgent to his wit, that as Erasmus said of him, he would make a Book, while a man might stand on one foot, which made the Books of his making to be numbred to no lesse then rOrigen. 6. millia librorum scripsisse, resert Hieran. apol advers. Russi Tom. 2. pag. 193.six thousand.
Nor had those ridiculous heresies of sAug. Tom. 6. Heres. 27.Peputians, tIbi. Haeres. 59.Seleucians, and uIbid. H…er. 63.Ascites, and such like haply ever been hatched, if the places of Scripture, on which they founded their erroneous opinions, had been fenced with an Orthodox exposition, against misconstruction.
Nor had (it may be) such groundlesse and fond fantasies, as some have set abroach, and spread abroad, been the fruit of their familiar reading of the Word of God, if some Expositors or Annotationers, had been ready at hand, to shew them the sense of difficult sayings; In which respect (by the goodnesse of God) the moderne times are more happy, then many Centuries of anciently precedent ages.
Which leads us to our fourth consideration; And it is concerning some Annotations in particular, and (among them) principally to the Marginall notes of the Geneva Bibles, and of our own, which now we present to publique view, occasioned by them.
The Annotations of the Bible of most note untill of late, were those of Liranus, Strabus, Vatablus, Iunius and Tremelius, and since them Piscators and the Italian and Dutch Annotations (which we shall have occasion to mention again) have been much approved by the learned, in whom we may observe an advantagious proficiency by Succession of time; The later (they that came after, for the most part, making use of those that went before) advancing in clearnesse, and soundnesse of Interpretation, above the former.
In English those that have been best known, and most used amongst us, have been the Geneva Annotations, made by our zealous and laborious Countreymen, who in Queene Maries dayes, betooke themselves to that Citie (as to a Citie of Refuge from the reach of that persecution, which raged as hot as fire, while she reigned over this Realme, and the Pope over her.) In the time of their exile there (as they professe in their Presatory Epistle to their Brethren of England) they were for the space of two yeers and more, day and night, with feare and tremling, occupyed in the Labour of their English translation with notes upon it: which when they had finished, in the yeere, 1560. they presented it, with an especiall Dedication (bearing Date the same yeere) to the incomparable Princesse Queene Elizabeth; which was received with such acceptation of Her Majestie, and generall liking of Her people, that from that time, untill the edition of the last translation of the Bible, it was Printed by Hers, and Her rightfull and Royall Successours Printers, above thirtie times over.
Though it was their mishap (without any merit) to be noted with a blacke Coale, as guiltie of mis-interpretation, touching the Divinitie of Christ and his Messiah-ship, and as Symbolizing with Arrians and Iews, against them both: and this was publikely charged upon them by an Academicall Doctor *Ann 1612.in a solemne Assembly of the Universitie of Oxford; But Dr. H.of this crime they were more then absolved by * Sir Thomas Bodly (the famous Founder and Furnisher of the publique Library) his Letter written in their defence and praise, which was read by the wDr. R. Abbot.Doctor of the Chaire in St. Maries Pulpit, and by his and the Orthodox Governors of the Universitie silencing of the Doctor xPropter Conciones publicas minus Orthodoxas & offensionis plenas, Those were the words of the Scedule of his Suspension, hung up upon the Church doore of Christ. Church and St. Maries.for his Vnorthodox and Scandalous Sermons: whereby the Church and State were involved in an high and hainous degree of guilt, (if the Notes were so unsound as he had suggested) for allowing them to be passable, and publique by so many Impressions: and lastly by “Mr. I. L. of B.one of our Associates, who (about that time) wrote a Vindication of them from such infamous imputations, producing so many cleare attestations to Christs Divinitie, and Messiah-ship, against both Arrians and Iews, out of their Annotations on the Prophet Esay only, as if they had been forewarned of, and meant to be forearmed against, the assault of such Satanicall slanders.
Yet were not the Notes (for all that) admitted to the Margine of the Reformed and Refined Edition of the Bible, so that though that by correction of the errors of precedent Translators, the light was snuffed, and so burued clearer then before, the people complained, that they could not see into the sense of the Scripture, so well as formerly they did, by the Geneva Bibles, because their spectacles of Annotations were not fitted to the understanding of the new Text, nor any other supplyed in their stead.
Hence were divers of the Stationers and Printers of London, induced to Petition the Committee of the Honourable House of Commons, for Licence to Print the Geneva Notes upon the Bible, or that some Notes might be fitted to the new Translation: which was accordingly granted, with an Order for review and correction of those of the Geneva edition, by leaving out such of them, as there was cause to dislike, by clearing those that were doubtfull, and by supplying such as were defective.
For which purpose Letters were directed to some of Us from the Chaire of the Committee for Religion, and personall invitations to others, to undertake and divide the Taske among Us, and so cometh in our part, whereof we shall give the World a true and just accompt in that which followeth.
First, as we had no thoughts of such a service, untill by Authoritie we were so called unto it, so since we have accepted of it, we have thought of nothing so much, as how we might discharge it, with best advantage to the glory of God, and the instruction of his people, and therefore we have put our selves to much more pains (for many moneths) in consulting with many more Authors, in severall Languages, then at first we thought of, that (for the propriety of the Originall Text, for pertinent and profitable varietie of versions, for consonancy of parallel Scriptures, and for perspicuitie in clearing of the darkest places) we might bring in such Observations, as might not only serve to edifie the ordinary Reader, but might likewise gratifie our Brethren of the Ministery, at least such among them, as have not the means to purchase, or leisure to peruse, so many books, as (by Order of the Committee) we were furnished withall, for the finishing of the Worke, committed to our hands.
Among which (as we were directed, by those who gave us our charge) we have made speciciall use of the Italian Annotations of Deodat, and of the Dutch Bibles, the one lately againe set forth at Geneva, the other in Holland, by Order of the States; Yet so, that if we have borrowed ought of either, as they have done of those, who did precede them, in the like Observations, we shall desire but to take it to usury, and to make our returne of what we receive, farre above the rate of ordinary interest: And in this holy businesse we have none other ambition then to give better satisfaction to an apprehensive Reader, for the sense of the whole Bible, then (in this kinde) we have met withall, in any one Worke of of what Authors soever.
And therefore though we hold the Geneva Annotations, to be in the maine points of Religion, Sound and Orthodox in Doctrine, and guiltie of no errour, which may not be incident to Learned, Godly, and Well-meaning men, (and taking them for such as for those times wherein they were made, were very worthy of praise for their profitable use, for then they were the best that were extant in English) we conceive for our selves, that we shall better discharge the trust reposed in us, and doe more answerably to the intention of those who set us on worke, and better satisfie the expectation of such others, as set observant Eyes upon our assiduous and sociable pursuance of the service imposed on us, if (being as repayrers of buildings to rip into an old house) we rather took it quite down, and built a new one, then patched it up, with here and there a new peece of our own putting in, which would not be decently sutable to the other parts, nor any way answerable, either in measure or manner of Structure, to such a Modell (as considering the advantage of the present age, for helps and means to exceed the precedent) some apprehensive men have already prefigured to our performance.
Whereof though we faile (as what abilitie or industry can reach to the extent of an active fancie?) not only in falling short of their conceits, or of our own desires of what we would, and should doe, but of acceptance of what we could, and have done, we shall have recourse (for our comfort) to the sinceritie of our hearts (whereto we may attest the Divine Omniscience, and with warrant from both, may be allowed to professe (with the blessed Apostle Paul) that we are not of those that corrupt the word of God, 2 Cor. 2. 17. or who handle it deceitfully, Chap. 4. 2. nor who wrest any part of it, to the patronage of any errour, of what denomination soever. Nor have we added to it any of our own preconceived opinions, to imprint a partialitie on our Expositions; Nor taken from it or smothered the least tittle of Sacred truth contained in it; Nor yet have we either slightly, or subtilly passed over any difficult place with silence, as if it had no need of an Annotation to cleare it.
But beleeving that to belong to all Scripture of Divine inspiration, 2 Tim. 3. which is spoken of under the title of Prophesie, viz. that none of it is of private interpretation, 2 Pet. 1. 20. we have not (notwithstanding our most intentive enquiries after the true and genuine meaning of it) rested in any single conceit or construction of our own, nor in any at all, as meerely humane; but (according to that of the Apostle, The Spirits of the Prophets are subject to the Prophets, 1 Cor. 14. 32.) have submitted our private Dictates to the censure and correction of our Colleagues in this Service daily assembled together, for the perusall of every ones part.
And what doubts we met withall, which we thought (for the present) too hard to be easily resolved, we put into a particular Catalogue, and adjourned their resolution to a Day of more deliberate Discussion, when our readings were done, which could not without inconvenience be interrupted, by any long debate of difficulties coming in our way. And because we well knew it was Gods proper worke, to reveale the secrets of his own words, not only in our single and severall Studies, and Meditations upon it, but in our joynt examinations of each particular portion, (besides our severed Devotions) we joyntly, when we came together, implored the presence and assistance of Gods Holy Spirit, so to guide our mindes, and tongues, and hands in the prosecution of this Sacred imployment, that Gods word being our rule, we might not swerve from it by any crooked lines of erroneous digression; much more, that we might beware of making any foule blots of hereticall pravitie, upon so faire and glorious a groundwork, and of piling up upon that golden foundation, either wood, or hay, or stubble, fitter for burning then for such a building.
Whereof as we are not conscious to our selves in the least point, so are we confident in the Candor of all truely Religious Readers, (of Learned Divines especially) that (apprehending the imperfection of all humane knowledge, in this life, which the Apostle (notwithstanding the abundance of his revelations, 2 Cor. 12.) confesseth for himself, as well as others, 1 Cor. 13. together with the difficultie of some passages of the Divine Oracles, (as we touched before) that they will looke upon our aberrations, where they finde them, with pity and pardon, and where they shew us, that we have erred (as men) they shall see that as Christians, it was not our want of love to the truth, but want of light to discover it, that hath misled us from it.
And for the censures of such as would seeme, yScioli tantum ad detrabendū, qui in eo se doctos ostentare volunt, si omnium dicta lacerent, Hieron. Tom. 2. apolog. pro lib. advers. Iovin. pag. 109.learned, by captious exception at other mens Dictates, and contrary to the charitable Caveat, and Counsell of Hierom) are zNulli unquam detrahas, nec aliorum vituperatione te laudabilem videri malis. Id. Tom. 1. Epist. ad Celanti. de instit. Matrissamil pag. 111.desirous to raise a reputation to themselves, out of the reproach of others performances, (which for the most part are passed upon absent parties, and so are secrets to them, which should most know them) we shall desire no better securitie from them, then this wherein he rested, aNon eadem est sententia Tribunalis Dei & anguli susurronum. Idem Epist. ad virgines Hermone…s. Tom. 1. pag. 212.the Sentence of the Tribunall of God, and of the Chaire or Stoole of Whisperers in Corners, is not the same.
And to that Tribunall, we may (with more confidence) make our appeale, while with good conscience, as in the presence of an omniscient Judge, we dare professe as bEgo omnia quod bona fide coram Deo dixerim, sine ullo contentionis studio, sine aliquo praejudicio diligentioris tractatus, exposui. Aug. lib. 2. de Genes. cap. 29.Saint Augustine once did, that what we have done, we have done with good fidelitie, without any disposition, either to contend with any, who have written before us, or to prejudice the more elaborate paines of any that shall come after us, in this kinde.
Now the Father of Lights, the Author of truth, the Giver of grace, enlighten the minde of the Reader, that he may distinguish the truth of God, from all the errours and mistakings of men, to encline his heart to embrace it, as a beame streaming from the Sun of Righteousnesse, wheresoever it shineth; (whether in the Divine Text, or Humane Annotations) and having such a light and guide, the Lord grant, that he may walke, as a Childe of light, in a constant course of holinesse, untill it bring him to the happinesse, which God the Father, for the Merits of his Son, by the Sanctification of the Holy Ghost, hath prepared for those, who truly know him, and sincerely serve him to their lives end. To that God, ever to be worshipped in unitie of Essence and Trinitie of persons, all honour and glory, might and Majestie, be ascribed both now and for evermore, Amen.