THE TRANSLATORS TO THE READER. Xix of translations made before: and ask what may endeavour to make that better which they left so be the reason, what the necessity, of the employ-good; no man, we are sure, hath cause to mislike ment. Hath the Church been deceived, say they, us; they, we persuade ourselves, if they were alive, all this while? Hath her sweet bread been mingled would thank us. The vintage of Abiezer, that with leaven, her silver with dross, her wine with strake the stroke: yet the gleaning of grapes of water, her milk with lime? (lacte gypsum male Ephraim was not to be despised. See Judges 8. 2. miscetur, saith St. Irenee.) We hoped that we had Joash the king of Israel did not satisfy himself till been in the right way, that we had had the Oracles he had smitten the ground three times; and yet he of God delivered unto us, and that though all the offended the Prophet for giving over then. Aquila, world had cause to be offended, and to complain, of whom we spake before, translated the Bible as yet that we had none. Hath the nurse holden out carefully and as skilfully as he could; and yet he the breast, and nothing but wind in it? Hath the thought good to go over it again, and then it got bread been delivered by the Fathers of the Church, the credit with the Jews, to be called κar' aкpíßelav, and the same proved to be lapidosus, as Seneca that is, accurately done, as St. Hierome witnessspeaketh? What is it to handle the word of God eth. How many books of profane learning have deceitfully, if this be not? Thus certain brethren. been gone over again and again, by the same Also the adversaries of Judah and Jerusalem, like translators, by others? Of one and the same book Sanballat in Nehemiah, mock, as we hear, both at of Aristotle's Ethicks there are extant not so few the work and workmen, saying, What do these as six or seven several translations. Now if this weak Jews, &c. will they make the stones whole cost may be bestowed upon the gourd, which afagain out of the heaps of dust which are burnt? fordeth us a little shade, and which to day flourishalthough they build, yet if a fox go up, he shall eth, but to morrow is cut down; what may we eren break down their stony wall. Was their bestow, nay, what ought we not to bestow, upon translation good before? Why do they now mend the vine, the fruit whereof maketh glad the conit? Was it not good? Why then was it obtruded to science of man, and the stem whereof abideth for the people? Yea, why did the Catholicks (meaning ever? And this is the word of God, which we transPopish Romanists) always go in jeopardy for re- late. What is the chaff to the wheat? saith the fusing to go to hear it? Nay, if it must be trans- Lord. Tanti vitreum, quanti verum margaritum ! lated into English, Catholicks are fittest to do it. (saith Tertullian.) If a toy of glass be of that They have learning, and they know when a thing reckoning with us, how ought we to value the true is well, they can manum de tabula. We will pearl! Therefore let no man's eye be evil, because answer them both briefly: and the former, being his Majesty's is good; neither let any be grieved, brethren, thus with St. Hierome, Damnamus that we have a Prince that seeketh the increase of veteres? Minime, sed post priorum studia in domo the spiritual wealth of Israel; (let Sanballats and Domini quod possumus laboramus. That is, Do Tobiahs do so, which therefore do bear their just we condemn the ancient? In no case: but after the reproof;) but let us rather bless God from the endeavours of them that were before us, we take ground of our heart for working this religious the best pains we can in the house of God. As if care in him to have the translations of the Bible he said, Being provoked by the example of the maturely considered of and examined. For by learned that lived before my time, I have thought this means it cometh to pass, that whatsoever is it my duty to assay, whether my talent in the sound already, (and all is sound for substance in knowledge of the tongues may be profitable in any one or other of our editions, and the worst of ours measure to God's Church, lest I should seem to far better than their authentick vulgar) the same have laboured in them in vain, and lest I should will shine as gold more brightly, being rubbed and be thought to glory in men (although ancient) polished; also, if any thing be halting, or superabove that which was in them. Thus St. Hierome fluous, or not so agreeable to the original, the same may be thought to speak. may be corrected, and the truth set in place. And what can the King command to be done, that will bring him more true honour than this? And wherein could they that have been set a work approve their duty to the King, yea, their obedience to God, and love to his Saints, more, than by yielding their service, and all that is within them, for the furnishing of the work? But besides all this, they were the principal motives of it, and therefore ought least to quarrel it. For the very historical truth is, that upon the importunate petitions of the Puritanes at his Majesty's coming to this crown, the conference at Hampton-court having been appointed for hearing their complaints, when by force of reason they were put from all other grounds, they had recourse at the last to this shift, that they could not with good conscience subscribe to the communion book, since it maintained the Bible as it was there translated, which was, as they said, a most corrupted translation. And although this was judged to be but a very poor and empty shift, yet even hereupon did his Majesty begin to bethink himself of the good that might ensue by a new translation, and presently after gave order for this translation which is now presented unto thee. Thus much to satisfy our scrupulous brethren. And to the same effect say we, that we are so far off from condemning any of their labours that travelled before us in this kind, either in this land, or beyond sea, either in King Henry's time, or King Edward's, (if there were any translation, or correction of a translation, in his time,) or Queen Elizabeth's of ever renowned memory, that we acknowledge them to have been raised up of God for the building and furnishing of his Church, and that they deserve to be had of us and of posterity in everlasting remembrance. The judgment of Aristotle is worthy and well known : If Timotheus had not been, we had not had much sweet musick; But if Phrynis (Timotheus' master) had not been, we had not had Timotheus. Therefore blessed be they, and most honoured be their name, that break the ice, and give the onset upon that which helpeth forward to the saving of souls. Now what can be more available thereto, than to deliver God's book unto God's people in a tongue which they understand? Since of an hidden treasure, and of a fountain that is sealed, there is no profit, as Ptolemy Philadelph wrote to the Rabbins or masters of the Jews, as witnesseth Epiphanius: and as St. Augustine saith, A man had rather be with his dog than with a stranger (whose tongue is strange unto him.) Yet for all that, as nothing is begun and perfected at the same time, and the latter thoughts are thought to be the wiser: so, if we building upon their foundation that went before us, and being holpen by their labours, do Now to the latter we answer, That we do not deny, nay, we affirm and avow, that the very meanest translation of the Bible in English, set forth by men of our profession, (for we have seen none of their's of the whole Bible as yet) con XX THE TRANSLATORS TO THE READER. taineth the word of God, nay, is the word of God: As the King's speech which he uttered in Parliament, being translated into French, Dutch, Italian, and Latin, is still the King's speech, though it be not interpreted by every translator with the like grace, nor peradventure so fitly for phrase, nor so expressly for sense, every where. For it is confessed, that things are to take their denomination of the greater part; and a natural man could say, Verum ubi multa nitent in carmine, non ego paucis offendor maculis, fc. A man may be counted a virtuous man, though he have made many slips in his life, (else there were none virtuous, for in many things we offend all,) also a comely man and lovely, though he have some warts upon his hand; yea, not only freckles upon his face, but also scars. No cause therefore why the word translated should be denied to be the word, or forbidden to be current, notwithstanding that some imperfections and blemishes may be noted in the setting forth of it. For what ever was perfect under the sun, where Apostles or apostolick men, that is, men endued with an extraordinary measure of God's Spirit, and privileged with the privilege of infallibility, had not their hand? The Romanists therefore in refusing to hear, and daring to burn the word translated, did no less than despite the Spirit of grace, from whom originally it proceeded, and whose sense and meaning, as well as man's weakness would enable, it did express. Judge by an example or two. Plutarch writeth, that after that Rome had been burnt by the Gauls, they fell soon to build it again but doing it in haste, they did not cast the streets, nor proportion the houses, in such comely fashion, as had been most sightly and convenient, Was Cataline therefore an honest man, or a good patriot, that sought to bring it to a combustion? Or Nero a good Prince, that did indeed set it on fire? So by the story of Ezra and the prophecy of Haggai it may be gathered, that the temple built by Zerubbabel after the return from Babylon was by no means to be compared to the former built by Solomon; for they that remembered the former wept when they considered the latter. Notwithstanding might this latter either have been abhorred and forsaken by the Jews, or profaned by the Greeks? The like we are to think of translations. The translation of the Seventy dissenteth from the Original in many places, neither doth it come near it for perspicuity, gravity, majesty. Yet which of the Apostles did condemn it? Condemn it? Nay, they used it, (as it is apparent, and as St. Hierome and most learned men do confess;) which they would not have done, nor by their example of using of it so grace and commend it to the Church, if it had been unworthy the appellation and name of the word of God. And whereas they urge for their second defence to their vilifying and abusing of the English Bibles, or some pieces thereof, which they meet with, for that hereticks forsooth were the authors of the translations: (hereticks they call us by the same right that they call themselves catholicks, both being wrong:) we marvel what divinity taught them so. We are sure Tertullian was of another mind: Ex personis probamus fidem, an ex fide personas? Do we try men's faith by their persons? We should try their persons by their faith. Also St. Augustine was of another mind: for he, lighting upon certain rules made by Tychonius a Donatist for the better understanding of the word, was not ashamed to make use of them, yea, to insert them into his own book, with giving commendation to them so far forth as they were worthy to be commended, as is to be seen in St. Augustine's third book De Doctr. Christ. To be short, Origen, and the whole Church of God for certain hundred years, were of another mind: for they were so far from treading under foot (much more from burning) the translation of Aquila a proselyte, that is, one that had turned Jew, of Symmachus, and Theodotion, both Ebionites, that is, most vile hereticks, that they joined them together with the Hebrew original, and the translation of the Seventy, (as hath been before signified out of Epiphanius,) and set them forth openly to be considered of and perused by all. But we weary the unlearned, who need not know so much; and trouble the learned, who know it already. Yet before we end, we must answer a third cavil and objection of their's against us, for altering and amending our translations so oft; wherein truly they deal hardly and strangely with us. For to whom ever was it imputed for a fault, (by such as were wise,) to go over that which he had done, and to amend it where he saw cause? St. Augustine was not afraid to exhort St. Hierome to a Palinodia or recantation. The same St. Augustine was not ashamed to retractate, we might say, revoke, many things that had passed him, and doth even glory that he seeth his infirmities. If we will be sons of the truth, we must consider what it speaketh, and trample upon our own credit, yea, and upon other men's too, if either be any way an hindrance to it. This to the cause. Then to the persons we say, that of all men they ought to be most silent in this case. For what varieties have they, and what alterations have they made, not only of their service books, portesses, and breviaries, but also of their Latin translation? The service book supposed to be made by St. Ambrose, (Officium Ambrosianum,) was a great while in special use and request: but Pope Adrian, calling à council with the aid of Charles the Emperor, abolished it, yea, burnt it, and commanded the service book of St. Gregory universally to be used. Well, Officium Gregorianum gets by this means to be in credit; but doth it continue without change or altering? No, the very Roman service was of two fashions the new fashion, and the old, the one used in one Church, and the other in another; as is to be seen in Pamelius a Romanist, his preface before Micrologus. The same Pamelius reporteth out of Radulphus de Rivo, that about the year of our Lord 1277 Pope Nicolas the Third removed out of the churches of Rome the more ancient books (of service,) and brought into use the missals of the Friers Minorites, and commanded them to be observed there; insomuch that about an hundred years after, when the above named Radulphus happened to be at Rome, he found all the books to be new, of the new stamp. Neither was there this chopping and changing in the more ancient times only, but also of late. Pius Quintus himself confesseth, that every bishoprick almost had a pecular kind of service, most unlike to that which others had; which moved him to abolish all other breviaries, though never so ancient, and privileged and published by Bishops in their Dioceses, and to establish and ratify that only which was of his own setting forth in the year 1568. Now when the Father of their Church, who gladly would heal the sore of the daughter of his people softly and slightly, and make the best of it, findeth so great fault with them for their odds and jarring; we hope the children have no great cause to vaunt of their uniformity. But the difference that appeareth between our translations, and our often correcting of them, is the thing that we are specially charged with; let us see therefore whether they themselves be without fault this way, (if it be to be counted a fault to correct,) and whether they be fit men to throw stones at us: O tandem major parcas insane minori: They THE TRANSLATORS TO THE READER. that are less sound themselves ought not to object infirmities to others. If we should tell them, that Valla, Stapulensis, Erasmus, and Vives, found fault with their vulgar translation, and consequently wished the same to be mended, or a new one to be made; they would answer peradventure, that we produced their enemies for witnesses against them; albeit they were in no other sort enemies, than as St. Paul was to the Galatians, for telling them the truth: and it were to be wished, that they had dared to tell it them plainlier and oftener. But what will they say to this, That Pope Leo the Tenth allowed Erasmus' translation of the New Testament, so much different from the vulgar, by his apostolick letter and bull? That the same Leo exhorted Pagnine to translate the whole Bible, and bare whatsoever charges was necessary for the work? Surely, as the apostle reasoneth to the Hebrews, that if the former Law and Testament had been sufficient, there had been no need of the latter: so we may say, that if the old vulgar had been at all points allowable, to small purpose had labour and charges been undergone about framing of a new. If they say, it was one Pope's private opinion, and that he consulted only himself; then we are able to go further with them, and to aver, that more of their chief men of all sorts, even their own Trent champions, Paiva and Vega, and their own inquisitor Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their own Cardinal Thomas a vio Cajetan, do either make new translations themselves, or follow new ones of other men's making, or note the vulgar interpreter for halting, none of them fear to dissent from him, nor yet to except against him. And call they this an uniform tenor of text and judgment about the text, so many of their worthies disclaiming the now received conceit? Nay, we will yet come nearer the quick. Doth not their Paris edition differ from the Lovain, and Hentenius's from them both, and yet all of them allowed by authority? Nay, doth not Sixtus Quintus confess, that certain Catholicks (he meaneth certain of his own side) were in such an humour of translating the Scriptures into Latin, that Satan taking occasion by them, though they thought of no such matter, did strive what he could, out of so uncertain and manifold a variety of translations, so to mingle all things, that nothing might seem to be left certain and firm in them, &c.? Nay further, did not the same Sixtus ordain by an inviolable decree, and that with the counsel and consent of his Cardinals, that the Latin edition of the Old and New Testament, which the council of Trent would have to be authentick, is the same without controversy which he then set forth, being diligently corrected and printed in the printing-house of Vatican? Thus Sixtus in his preface before his Bible. And yet Clement the Eighth, his immediate successor to account of, publisheth another edition of the Bible, containing in it infinite differences from that of Sixtus, and many of them weighty and material; and yet this must be authentick by all means. What is to have the faith of our glorious Lord Jesus Christ with yea and nay, if this be not? Again, what is sweet harmony and consent, if this be? Therefore, as Demaratus of Corinth advised a great King, before he talked of the dissentions among the Grecians, to compose his domestick broils; (for at that time his queen and his son and heir were at deadly feud with him) so all the while that our adversaries do make so many and so various editions themselves, and do jar so much about the worth and authority of them, they can with no shew of equity challenge us for changing and correcting. xxi brief what we proposed to ourselves, and what course we held, in this our perusal and survey of the Bible. Truly, good Christian Reader, we never thought from the beginning that we should need to make a new translation, nor yet to make of a bad one a good one; (for then the imputation of Sixtus had been true in some sort, that our people had been fed with gall of dragons instead of wine, with wheal instead of milk ;) but to make a good one better, or out of many good ones one principal good one, not justly to be excepted against; that hath been our endeavour, that our mark. To that purpose there were many chosen, that were greater in other men's eyes than in their own, and that sought the truth rather than their own praise. Again, they came, or were thought to come, to the work, not exercendi causa, (as one saith,) but exercitati, that is, learned, not to learn; for the chief overseer and epуodiúктηs under his Majesty, to whom not only we, but also our whole Church was much bound, knew by his wisdom, which thing also Nazianzen taught so long ago, that it is a preposterous order to teach first, and to learn after; that rd év río kepaμlav μavbável, to learn and practise together, is neither commendable for the workman, nor safe for the work. Therefore such were thought upon, as could say modestly with St. Hierome, Et Hebræum sermonem ex parte didicimus, et in Latino pene ab ipsis incunabulis, &c. detriti sumus; Both we have learned the Hebrew tongue in part, and in the Latin we have been exercised almost from our very cradle. St. Hierome maketh no mention of the Greek tongue, wherein yet he did excel; because he translated not the Old Testament out of Greek, but out of Hebrew. And in what sort did these assemble? In the trust of their own knowledge, or of their sharpness of wit, or deepness of judgment, as it were in an arm of flesh? At no hand. They trusted in him that hath the key of David, opening, and no man shutting; they prayed to the Lord, the Father of our Lord, to the effect that St. Augustine did; O let thy Scriptures be my pure delight; let me not be deceived in them, neither let me deceive by them. In this confidence, and with this devotion, did they assemble together; not too many, lest one should trouble another; and yet many, lest many things haply might escape them. If you ask what they had before them; truly it was the Hebrew text of the Old Testament, the Greek of the New. These are the two golden pipes, or rather conduits, wherethrough the olivebranches empty themselves into the gold. St. Augustine calleth them precedent, or original, tongues; St. Hierome, fountains. The same St. Hierome affirmeth, and Gratian hath not spared to put it into his decree, That as the credit of the old books (he meaneth of the Old Testament) is to be tried by the Hebrew volumes; so of the new by the Greek tongue, he meaneth by the original Greek. If truth be to be tried by these tongues, then whence should a translation be made, but out of them? These tongues therefore (the Scriptures, we say, in those tongues) we set before us to translate, being the tongues wherein God was pleased to speak to his Church by his Prophets and Apostles. Neither did we run over the work with that posting haste that the Septuagint did, if that be true which is reported of them, that they finished it in seventy two days; neither were we barred or hindered from going over it again, having once done it, like St. Hierome, if that be true which himself reporteth, that he could no sooner write any thing, but presently it was caught from him, and published, and he could not have leave to mend it: neither, to be short, were we the first that fell in hand with translating the Scripture into English, But it is high time to leave them, and to shew in and consequently destitute of former helps, as it xxli THE TRANSLATORS TO THE READER. is written of Origen, that he was the first in a manner, that put his hand to write commentaries upon the Scriptures, and therefore no marvel if he overshot himself many times. None of these things: The work hath not been huddled up in seventy two days, but hath cost the workmen, as light as it seemeth, the pains of twice seven times seventy two days, and more. Matters of such weight and consequence are to be speeded with maturity for in a business of moment a man feareth not the blame of convenient slackness. Neither did we think much to consult the translators or commentators, Chaldee, Hebrew, Syrian, Greek, or Latin; no, nor the Spanish, French, Italian, or Dutch; neither did we disdain to revise that which we had done, and to bring back to the anvil that which we had hammered: but having and using as great helps as were needful, and fearing no reproach for slowness, nor coveting praise for expedition, we have at length, through the good hand of the Lord upon us, brought the work to that pass that you see. where the text is not so clear, must needs do good; yea, is necessary, as we are persuaded. We know that Sixtus Quintus expressly forbiddeth that any variety of readings of their vulgar edition should be put in the margin; (which though it be not altogether the same thing to that we have in hand, yet it looketh that way;) but we think he hath not all of his own side his favourers for this conceit. They that are wise had rather have their judgments at liberty in differences of readings, than to be captivated to one, when it may be the other. If they were sure that their high priest had all laws shut up in his breast, as Paul the Second bragged, and that he were as free from error by special privilege, as the dictaters of Rome were made by law inviolable, it were another matter; then his word were an oracle, his opinion a decision. But the eyes of the world are now open, God be thanked, and have been a great while; they find that he is subject to the Same affections and infirmities that others be, that his body is subject to wounds; and therefore so much as he proveth, not as much as he claimeth, they grant and embrace. Some peradventure would have no variety of senses to be set in the margin, lest the authority of the Scriptures for deciding of controversies by Another thing we think good to admonish thee that shew of uncertainty should somewhat be of, gentle Reader, that we have not tied ourselves shaken. But we hold their judgment not to be so to an uniformity of phrasing, or to an identity of sound in this point. For though whatsoever words, as some peradventure would wish that we things are necessary are manifest, as St. Chrysos- had done, because they observe, that some learned tome saith; and, as St. Augustine, in those things men somewhere have been as exact as they could that are plainly set down in the Scriptures all that way. Truly, that we might not vary from the such matters are found, that concern faith, hope, sense of that which we had translated before, if and charity: Yet for all that it cannot be dis- the word signified the same thing in both places, sembled, that partly to exercise and whet our (for there be some words that be not of the same wits, partly to wean the curious from lothing of sense every where,) we were especially careful, them for their every where plainness, partly also and made a conscience, according to our duty. to stir up our devotion to crave the assistance of But that we should express the same notion in God's Spirit by prayer, and lastly, that we might the same particular word; as for example, if we be forward to seek aid of our brethren by con- translate the Hebrew or Greek word once by purference, and never scorn those that be not in all pose, never to call it intent; if one where journey respects so complete as they should be, being to ing, never travelling; if one where think, never seek in many things ourselves, it hath pleased suppose; if one where pain, never ache; if one God in his Divine Providence, here and there to where joy, never gladness, &c. thus to mince the scatter words and sentences of that difficulty and matter, we thought to savour more of curiosity doubtfulness, not in doctrinal points that concern than wisdom, and that rather it would breed scorn salvation, (for in such it hath been vouched that in the atheist, than bring profit to the godly reader. the Scriptures are plain,) but in matters of less For is the kingdom of God become words or moment, that fearfulness would better beseem syllables? Why should we be in bondage to them, us than confidence, and if we will resolve, to re- if we may be free? use one precisely, when we solve upon modesty with St. Augustine, (though may use another no less fit as commodiously? A not in this same case altogether, yet upon the godly Father in the primitive time shewed himself same ground,) Melius est dubitare de occultis, quam greatly moved, that one of newfangledness called litigare de incertis: It is better to make doubt of xрaßßárov, σKiμжоυs, though the difference be those things which are secret, than to strive about little or none; and another reporteth, that he was those things that are uncertain. There be many much abused for turning cucurbita (to which readwords in the Scriptures, which be never founding the people had been used) into hedera. Now there but once, (having neither brother nor neigh- if this happen in better times, and upon so small bour, as the Hebrews speak,) so that we cannot be occasions, we might justly fear hard censure, if holpen by conference of places. Again, there be generally we should make verbal and unnecessary many rare names of certain birds, beasts, and changings. We might also be charged (by scoffers) precious stones, &c. concerning which the He with some unequal dealing towards a great number brews themselves are so divided among themselves of good English words. For as it is written of a for judgment, that they may seem to have defined certain great Philosopher, that he should say, that this or that, rather because they would say some- those logs were happy that were made images to thing, than because they were sure of that which be worshipped; for their fellows, as good as they, they said, as St. Hierome somewhere saith of the lay for blocks behind the fire: so if we should say, Septuagint. Now in such a case doth not a mar- as it were, unto certain words, Stand up higher, giu do well to admonish the Reader to seek have a place in the Bible always; and to others of further, and not to conclude or dogmatize upon like quality, Get you hence, be banished for ever; this or that peremptorily? For as it is a fault of we might be taxed peradventure with St. James's incredulity, to doubt of those things that are words, namely, To be partial in ourselves, and evident; so to determine of such things as the judges of evil thoughts. Add hereunto, that niceSpirit of God hath left (even in the judgment of ness in words was always counted the next step the judicious) questionable, can be no less than to trifling; and so was to be curious about names presumption. Therefore as St. Augustine saith, too: also that we cannot follow a better pattern that variety of translations is profitable for the for elocution than God himself; therefore he using finding out of the sense of the Scriptures: so di- divers words in his holy writ, and indifferently for versity of signification and sense in the margin, one thing in nature: we, if we will not be super THE TRANSLATORS TO THE READER. stitious, may use the same liberty in our English versions out of Hebrew and Greek, for that copy or store that he hath given us. Lastly, we have on the one side avoided the scrupulosity of the Puritanes, who leave the old Ecclesiastical words, and betake them to other, as when they put washing for baptism, and congregation instead of Church: as also on the other side we have shunned the obscurity of the Papists, in their azymes, tunike, rational, holocausts, prepuce, pasche, and a number of such like, whereof their late translation is full, and that of purpose to darken the sense, that since they must needs translate the Bible, yet by the language thereof it may be kept from being understood. But we desire that the Scripture may speak like itself, as in the language of Canaan, that it may be understood even of the very vulgar. Many other things we might give thee warning of, gentle Reader, if we had not exceeded the measure of a preface already. It remaineth that we commend thee to God, and to the Spirit of his grace, which is able to build further than we can ask or think. He removeth the scales from our eyes, the vail from our hearts, opening our wits that we may understand his word, enlarging our hearts, yea, correcting our affections, that we may love it above gold and silver, yea, that we may love it to the end. Ye are brought unto fountains of living water which ye digged not; do not cast earth into them, with the Philistines, neither xxiii prefer broken pits before them, with the wicked Jews. Others have laboured, and you may enter into their labours. O receive not so great things in vain: O despise not so great salvation. Be not like swine to tread under foot so precious things, neither yet like dogs to tear and abuse holy things. Say not to our Saviour with the Gergesites, Depart out of our coasts; neither yet with Esau sell your birthright for a mess of pottage. If light be come into the world, love not darkness more than light: if food, if clothing, be offered, go not naked, starve not yourselves. Remember the advice of Nazian zene, It is a grievous thing (or dangerous) to neglect a great fair, and to seek to make markets afterwards: also the encouragement of St. Chrysostome, It is altogether impossible, that he that is sober (and watchful) should at any time be neglected: lastly, the admonition and menacing of St. Augustine, They that despise God's will inviting them shall feel God's will taking vengeance of them. It is a fearful thing to fall into the hands of the living God; but a blessed thing it is, and will bring us to everlasting blessedness in the end, when God speaketh unto us, to hearken; when he setteth his word before us, to read it; when he stretcheth out his hand and calleth, to answer, Here am I, here we are to do thy will, O God. The Lord work a care and conscience in us to know him and serve him, that we may be acknowledged of him at the appearing of our Lord JESUS CHRIST, to whom with the Holy Ghost be all praise and thanksgiving. Amen. |