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BOOK words, (of the Scriptures,) and doubt not to be commended IV.
therfore of the same S. Peter, with these words; Cui dum attenditis, seu lucernæ apparenti in obscuro loco, rectè facitis, donec dies illucescat, &c. Wherunto, saith he, while ye do attend as to a light shining in a dark place, ye do well, until the day-light appear, and till the bright star do arise in our hearts. For this we know, that al the prophetical Scripture standeth not in any private interpretation of vain names, of several Churches and catholic and universal seas, of singular and wilful heads, which will chalenge by custom al decision to pertain to them onely: who by working so much for their vain superioritie, that they be not ashamed now to be of that number, Qui dixerunt, Linguam nostram magnificabimus, labia nostra nobis sunt ; Quis noster dominus est? Which have said, With our tongue wil we prevail, we are they that ought to speak; Who is lord over us? And while
they shal thus contend for their strange claimed aucthoritie, The re- we wil proceed in the reformation begun, and doubt no
more, by the help of Christ his grace, of the true unitie to
Christ's Catholic Church, and of the uprightnes of our faith Concil. in this province, then the Spanish Clergie once gathered to Braccar. Se
gether in councell, (onely by the commaundment of their King, before which time the Pope was not so acknowledged in his aucthority which he now claimeth,) I say, as surely dare we trust, as they did trust of their faith and unitie.
Yea, no less confidence have we to profess that, which the Fathers of the universal councel at Carthage in Africk, as they write themself, did profess in their epistle writ to Pope Celestin, laying before his face the foul corruption of himself, (as two other of his predecessors did the like error,) in falsifying the canons of Nicen Councel, for his wrong challenge of his new claimed 'aucthority. Thus writing, Prudentissimè enim justissimeque providerunt (Nicena et Africana decreta) quæcunque negotia in suis locis (ubi orta sunt) finienda ; nec unicuique provinciæ gratiam Sancti Spiritus defuturam, qua æquitas a Christi Sacerdotibus et prudenter videatur, et constantissimè teneatur: maximè quia unicuique concessum est, si judicio offensus fuerit cognito
rum, ad concilia sue provinciæ, vel etiam universale, pro- BOOK vocare. “ That (the Nicen and African decrees) have most _ 6 prudently and justly provided for all manner of matters to “ be ended in their territories, where they had their begin“ ning. And they trusted, that not to any one province “ should want the grace of the Holy Ghost, wherby both the “ truth or equity might prudently be seen of the Christian “ Prelates of Christ, and might be also by them most con“ stantly defended; especially, for that it is graunted to « every man, (if he be grieved,) the judgment of the cause « once known, to appeal to the councels of his own province, “ or else to the universal.” Except there be any man which may believe that our Lord God would inspire the righteousnes of examination to any one singular person, and to deny the same to Priests gathered together into councel without number, &c. And there they do require the Bishop of 134 Rome to send none of his clarkes to execute such provincial causes, lest els, say they, mought bee brought in the vain pride of the world into the Church of Christ. · In this antiquity may wee, in this Christian Catholick The antiChurch of England, repose our self, knowing our own annals the Chrisof ancient record, that King Lucius, whose conscience was tian Catho
* lic Church much touched with the miracles which the servants of Christ of England. wrought in divers nations, therupon being in great love with a the true faith, sent unto Eleutherius, then Bishop of Rome, requiring of him the Christian religion : but Eleutherius did readily give over that care to King Lucius, in his epistle; “ For that the King, as hee writeth, is the Vicar of God in “ his own kingdome, and for that hee had received the faith 66 of Christ, and for that hee had also both testaments in his “ realm, hee willed him to draw out of them by the grace of “ God, and by the counsail of his wise men, his lawes, and “ by that law of God to govern his realm of Britanie ; and 66 not so much to desire the Roman and emperor's lawes, in “ the which some default might bee found, saith hee, but in 6 the laws of God, nothing at all.” With which answer the Ex archivis King's legates, Eluanus and Medwinus, sent as messengers Lan
1841 Landavens. by the King to the Pope, returned to Britanie again, Elua. Ecclesiæ, in
BOOK nus being made a Bishop, and Medwine allowed a public
__teacher. Who, for the eloquence and knowledg they had vita Archi- in the holy Scriptures, repaired home again to King Lucius; episc. Dubritii. and by their holy preachings, Lucius, and the noble men of et in J. the whole Britanie, received their Baptism, &c. Thus far in Capgrav.
And yet may it bee true that Will. of Malmsburie writeth, that Phaganus and Deravianus were sent after, as coadjutors, with these learned men, to the preaching of the Gospel; which was never extinguished in Britanie from Joseph of Arimathea his time; as to S. Austin, the first Bishop of Canterbury, they do openly avouch.
Now therefore knowing and believing with S. Paul, Quod quæcunque præscripta sunt, ad nostram doctrinam prascripta sunt, ut per patientiam et consolatione Scripturarum spem habeamus: Whatsoever is afore written, is written before for our instruction, that wee through the patience and comfort of Scriptures might have hope ; the only surety to our faith and conscience is to stick to the Scriptures. Wherupon while this eternal word of God bee our rock and ankor to stick to, wee wil have patience with al the vain inventions of men, who labour so highly to magnify their tongues, to exalt themselves above al that is God. Wee wil take comfort by the holy Scriptures against the maledictions of the adversaries, and doubt not to nourish our hope continually therwith; so to live and dy in this comfortable hope, and doubt not to pertain to the elect number of Christ's Church, how far soever wee bee excommunicated out of the synagogue of such, who suppose themselves to bee the universal lords of al the world, lords of our faith and consciences at
pleasure. What is Finally, to commend further unto thee, good reader, the
cause in part before entreated, it shalbee the less needful, havthis translation. ing so nigh followed that learned Preface, which sometime Cranmer's Preface,
was set out by the diligence of that godly Father, Thomas Cranmer, late Bishop in the sea of Canterbury; which hee caused to bee prefixed before the translation of the Bible, that was then set out. And for that the copies thereof be so wasted,
that very many churches do want their convenient Bibles, BOOK it was thought good to some wel disposed men, to recognize the same Bible again into this form as it is now come out, with some further diligence in the printing, and with some more light added partly in the translation, and partly in the order of the text; as not condemning the former translation, which was followed mostly of any other translation, excepting the original text, from which as little variance was made as was thought meet to such as took pains therein. Desiring thee, good reader, if ought bee escaped, either by such as had the expending of the books, or by the oversight of the printer, to correct the same in the spirit of charity ; calling to remembrance what diversitie hath been seen in men's judgments in the translation of these books before these dayes: tho' all directed their labours to the glory of God, to the edification of the Church, to the comfort of their Christian brethren. And always as God did further open unto them, so evermore desirous they were to refourm their 135 former humane oversights, rather than in a stubborn wilfulnes to resist the gift of the Holy Ghost, who from time to time is resident, as that heavenly teacher and leader into al truth; by whose direction the Church is ruled and governed.
And let al men remember in themself, how error and ignorance is created with our nature. Let frajle man confess Eccles. xi. with that great Wise Man, that the cogitations and inventions of mortal men be very weak, and our opinions soon deceived. For the body, so subject to corruption, doth oppress Sap. ix. the soul, that it cannot aspire so high as of duty it ought. Men we be all, and that which we know is not the thousandth part of that we know not. Wherupon, saith S. Austin, “ otherwise to judge then the truth is, this temptation De Doctrin. “ riseth of the frailty of man. A man so to love and stick Ch « to his own judgment, or to envy his brothers, to the peril “ of dissolving the Christian communion, or to the peril of “ schism and of heresie, this is diabolical presumption. But 66 so to judge in every matter, as the truth is, this belongeth “ onely to the angelical perfection.” Notwithstanding, good
BOOK reader, thou mayst be well assured nothing to be done in W._this translation, either of malice or wilful meaning in altering
the text, either by putting more or less to the same, as of
purpose to bring in any private judgment by falsification of The Papists the words, as some certain men hath been overbold so to do, corrupters little remor of Scrip
IS little regarding the Majesty of God his Scripture; but so to
" ture. make it serve to their corrupt error. As in alledging the sen
tence of S. Paul to the Romans, the sixth, one certain writ
er, to prove his satisfaction, was bold to turn the word of Hosius in sanctificationem into the word of satisfactionem, thus ; SicConfessione Cathol. Fie ut exhibeamus antea membra nostra servire immunditiæ et dei, de Sa- iniquitati, ad iniquitatem ; ita deinceps exhibeamus membra cram. Pæ nitentiæ. nostra servire justitia, in satisfactionem : that is, “ As we
si- “ have given our members to uncleannes, from iniquity to us de Spe et Oratione. “ iniquity, even so from henceforth let us give our members
" to serve righteousnes into satisfaction.” Where the true word is, into sanctification. Even so likewise for the advantage of his cause, to prove that men may have in their prayer faith upon saints, corruptly alledgeth S. Paul's text, ad Philemonem, thus: Fidem quam habes in Domino Jesu, et in omnes sanctos: leaving out the word charitatem, which would have rightly been distributed unto omnes sanctos ; as fidem unto in Domino Jesu. Where the text is, Audiens charitatem tuam, et fidem quam habes in Domino Jesu, et in omnes sanctos, &c. It were too long to bring in many examples, as may be openly found in some mens writings in these days, who would be counted the chief pillars of the Catholic faith, or to note how corruptly they of purpose abuse the text to
the commodity of their cause. Censurers What manner of translation may men think to look for at of its trans
their hands, if they should translate the Scriptures, to the comfort of God's elect, which they never did, nor bee not like to purpose it; but bee rather studious onely to seek quarrels in other mens wel-doings, to pick fault where none is : and where any is escaped through humane negligence, there to cry out with their tragical exclamations, but in no wise to amend by the spirit of charity and lenity that which might be more aptly set. Whereupon, for fraile man (compassed