'That is, he would not turn that to their shame which God had disposed to their wealth. 'kindly. To their hearts. 'born or brought up or nourished. 20 21 23 'The truth of God's promise is immortal which men 24 must look for patiently and not prescribe God a time.' 4 Chap. iii. 'his name Everlasting. Jah, a name of God that Ps. lxviii, signifieth him to be always and other things to be of him. 'preachers. The women that told it abroad. 'the ornament of an house divided the spoil. That 12 'is a woman, meaning Debora. in it. In the land of promise. "the people like unto calves: Calves of people. 'princes: Ambassadors. 14 30 31 'the most highest eternal heavens: upon the heavens, 33 the heavens of eternity. 'Satan betrayeth himself, shewing his bold sacrilege, Luke iv. 6. usurping the empire of the earth.' 30. 'The mystery of man's redemption and salvation is John xix. 'perfected by the only sacrifice of Christ, the promise 'to the fathers fulfilled, the ceremonies of the law ' ended.' 'The will and purpose of God is the cause of the Rom. ix. 11. 'election and reprobation; for his mercy and calling 'through Christ are the means of salvation; and the 'withdrawing of his mercy is the cause of damnation.' 'Our health hangeth not on our works, and yet are Phil. ii. 12. 'they said to work out their health who do run in the 'race of justice. For although we be saved freely in 'Christ by faith, yet must we walk by the way of jus'tice unto our health.' 10. 'They that stick to the ceremonies of the law cannot Hebr. 'eat, that is cannot be partakers of our altar, which is Chap. iii. The Rhem ish Version thanksgiving and liberality, which two sacrifices or offerings are now only left to the Christians'.' § 8. THE RHEMES AND DOWAY BIBLE. The Rhemish Bible, like Wycliffe's, lies properly a secondary outside the line of English Bibles, because it is a second translation from the Vulgate. The translators' account of this work. ary translation based upon the Vulgate. But it is nevertheless of considerable importance in the internal history of the authorised text, for it furnished a large proportion of the Latin words which King James' revisers adopted; and it is to this rather than to Coverdale's Testaments that we owe the final and most powerful action of the Vulgate upon our present Version. The Rhemish translators give a very interesting and ingenious defence of their method, but they express no obligation to the earlier English translations which still formed the groundwork of their version. They take the current Latin Vulgate for their guide, and expressly disclaim the intention of acting as interpreters where 1, 2 St Peter. 2 This will appear, at least in the New Testament, by a comparison of any chapter in the Rhemish Version with the earlier English translations. The coincidences with the Genevan revision alone (1560) in a single chap ter are striking. Rom. i. 6 the called of Jesus Christ; 10 have a prosperous journey; 12 be comforted toge ther in you; 17 revealed; 23 corrup tible; 28 a reprobate sense; id. are not convenient. Some of these words may have come independently from the Vulgate, but a comparison with Wycliffe shews that it is unlikely that all did. Cf. ii. 5, 17; iv. 14; vii. 6, &c. that is obscure. What they say upon each point is well worth quoting, and may serve as a commentary on Romish views of Scripture at the end of the 16th century. 'We translate the old vulgar Latin text, not the The choice 'common Greek text, for these causes: 'I. It is so ancient that it was used in the Church 'above 1300 years ago... 2. It is that...by all probability which St Jerome 'afterward corrected according to the Greek by the 'appointment of Damasus then Pope... 3. Consequently it is the same which St Augustine 'so commendeth... 4. It is that which for the most part ever since 'hath been used in the Church's Service... 5. The Holy Council of Trent, for these and many 'other important considerations, hath declared and de'fined this only of all other Latin translations to be 'authentical... 6. It is the gravest, sincerest, of greatest majesty, 'least partiality, as being without all respect of contro'versies and contentions, specially those of our time... '7. It is so exact and precise according to the 'Greek, both the phrase and the word, that delicate 'heretics therefore reprehend it of rudeness... 8. The adversaries themselves, namely Beza, prefer 'it before all the rest... '9. In the rest there is such diversity and discussion 'and no end of reprehending one another, and trans'lating every man according to his fancy, that Luther 'said If the world should stand any long time, we must 'receive again (which he thought absurd) the decrees of 'Councils for preserving the unity of faith, because of so 'diverse interpretations of the Scripture... of a ground text. S Chap. iii. Similar arguments applied to the Old Testament (1609). "ethod of nslation. '10. It is not only better than all other Latin trans'lations but than the Greek text itself in those places 'where they disagree... This last statement is supported by the argument that as the first heretics were Greeks, the Greek Scriptures suffered much at their hands. Further, it is shewn that many Latin readings are supported by ancient Greek authority; but it is also allowed that some errors had crept into the current text by the fault of scribes as in fide for in fine (1 Pet. iii. 8), præscientiam for præsentiam (2 Pet. i. 16), placuerunt for latuerunt (Hebr. xiii. 2)1. In the Preface to the translation of the Old Testament the same arguments are repeated briefly. The Hebrew text is said to have been 'foully corrupted by 'the Jews,' as the Greek by heretics. But in the interval between the publication of the New and Old Testament an authoritative text of the Vulgate had been printed (by Clement VIII. 1592), and the English version of the Old Testament was made to agree with this. 'Only 'one thing we have done,' the editors say, 'touching the 'text...We have again conferred this English translation, 'and conformed it to the most perfect Latin edition?' Their choice of a text being thus defended3, the translators explain also the principles on which they rendered it. They claim for themselves absolute impartiality. Their utmost desire was to reproduce the Vulgate in English without removing its technicalities 1 Preface to the New Testament. Vulgate they followed in the New 2 The delay in the appearance of Testament. It was probably one by the Old Testament is set down by Hentenius. The text differs from the editors to 'one general cause, our the Complutensian (Apoc. xvi. 7) and 'poor estate in banishment.' When the Clementine (Apoc. xxii. 9). they published the New Testament (1582) the Old Testament was lying 'by them,' 'long since translated.' Í do not know what edition of the 3 It may be noticed that the trans lators retain without comment the interpolations in 1 Samuel; e.g. iv. 1; v.6; x. 1; xiv. 22; xv. 12; xvii. 36. · its obscurity. 'We have used no partiality for the lisadvantage of our adversaries, nor no more license han is sufferable in translating of holy Scriptures, coninually keeping ourselves as near as is possible to our text and to the very words and phrases which by long use are made venerable, though to some profane or delicate ears they may seem more hard or barbarous, as the whole style of Scripture doth lightly to such at the beginning, acknowledging with St Jerome that in other writings it is enough to give in translation sense for sense, but that in Scriptures, lest we miss the sense, we must keep the very words.' 'We do not doubt,' they add, 'but that to the discreet reader that deeply weigheth and considereth the importance of sacred words and speeches, and how easily the voluntary translator may miss the true sense of the Holy Ghost... our consideration and doing therein shall seem reasonable and necessary; yea and that all sorts of Catholic 'readers will in short time think that familiar which at 'the first may seem strange, and will esteem it more 'when they shall otherwise be taught to understand it 'than if it were the common known English.' Chap. iii. strange Thus they retain Amen, Amen and Alleluia 'for the Use of 'more holy and sacred authority thereof.' In the same words. way they keep Corbana, Parasceue, Pasch, Azymes, the bread of Proposition, just as we retain Pentecost. Neophyte (1 Tim. iii. 6) they defend by Proselyte, Didrachms, Prepuce and Paraclete by Phylacteries. How is it pos'sible,' they ask, 'to express evangelizo but by evangelize? ...Therefore [also] we say Depositum (1 Tim. vi. 20) 'and he exinanited himself (Phil. ii. 7), you have 'reflourished (Phil. iv. 10) and to exhaust (Heb. ix. 28), 'because we cannot possibly attain to express these words 'fully in English, and we think much better that the |