year2027

God first hi Stayed too Long I had not PFAL had for a while but I belives it adds truth to PFAL when needed but I try thanks Roy

God first 01\09\2023 What was Adam and Eve steps to not Obeying God Did you ever think what did wrong first Genesis 3:1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? Eve listen to Serpent and then she reply to the Serpent 2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. Eve answer the Serpent then Eve added to God command by saying we can touch it and than she added Than Eve added maybe you will die 4 And the serpent said unto the woman, Ye shall not surely die: The Serpent God’s wrong because you will not die 5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. The Serpent said how God going to known and the Serpent puff Eve up claiming her eyes shall be open knowing good and evil you shall be like God 6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. Eve ate and Adam ate too because Eve said 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Adam and Eve knew they were without spiritual covering 8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. They understand what they did 9 And the LORD God called unto Adam, and said unto him, Where art thou? God knew where Adam and Eve was 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. Adam and Eve were afraid 11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? God know they ate of the tree 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. Adam told what happen 13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. The woman told on the Serpent 14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: God told the Serpent what was going happen the Serpent punishment 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 16. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Eve punishment for what she did 17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. Adam punishment Thank you Roy God first 01\10\2023 Patters in Word of God We are going to kook at patters in God’s word Gen 1:1-2 In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Time period Subject Action God did Two things divided Outcome In the Beginning Creation Created Heaven and eat Without Form and void Gen 1:3-5 And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. First Day Light Spoke into being Day and darkness It was good Second day Firmament Let there be Waters from waters It was so Gen 1:6-8 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day. Ps the are waters in outer space and on the are waters on earth Gen 1:9-19 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. Day thee Yielding seed Let the earth Dry land and wet waters It was good Day forth Rule Let there be light Greater light and lesser light It was good Day firth Animal life Made Male and female It was good Day sixth Man kind Created Male and female It was very good Gen 1:20-31 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Gen 2:1-3 Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Day seventh work rested Work from rest Blessed it Thank you Roy God first 01\10\2023 What are great Whales Gen 1:21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. H0431 great H8577 whales 431. ἀνεψιός anepsios an-eps'-ee-os from 1 (as a particle of union) and an obsolete nepos (a brood); properly, akin, i.e. (specially) a cousin:--sister's son. 8577. תַּנִּים tanniyn tan-neen' or tanniym (Ezek. 29:3) {tan-neem'}; intensive from the same as 08565; a marine or land monster, i.e. sea-serpent or jackal:--dragon, sea-monster, serpent, whale. Neh 2:13 And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. Psa 91:13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. Isa 27:1 In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isa 51:9 Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Jer 51:34 “Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out.” Ezk 29:3 Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. This shows the great serpent was cast down Thanks Roy God fitst 01\10\2023 Replenish the earth Gen 1:28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Gen 1:22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. God told the animals to multiply and filled the earth so it not so hard man to multiply and replenish the earth Thanks Roy God first 01\10\2023 Generations Gen 2:4 These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, Time period 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. Had not water the earth with rain 6 But there went up a mist from the earth, and watered the whole face of the ground. God water the Earth with dew 7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Soul life like animal soul life God image is spiritual life 8 And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. Adam live in the garden 9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 12 And the gold of that land is good: there is bdellium and the onyx stone. 13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Four heads is world 15 And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. 16 And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Adam will die spiritual image 18 And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. 19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. Adam named every kind 21 And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Adam because was taken from him 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Married 25 And they were both naked, the man and his wife, and were not ashamed. Naked without spiritual coving Adam imagine die that day Thanks Roy

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Gal 4:19 My little children, of whom I travail in birth again until Christ be formed in you, Add this verse Thanks Roy

God frist 01\08\2023 Many return of Christ or just one Had the world been trick into misunderstand two words conceive again or born again let look deeper. John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 1080. γεννάω gennao ghen-nah'-o from a variation of 1085; to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate:--bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring 509. ἄνωθεν anothen an'-o-then from 507; from above; by analogy, from the first; by implication, anew:--from above, again, from the beginning (very first), the top. G1080 could be conceive or born G509 is from the beginning Lets the seed that is place by conceiving a child -v- the born of the child 4690. σπέρμα sperma sper'-mah from 4687; something sown, i.e. seed (including the male "sperm"); by implication, offspring; specially, a remnant (figuratively, as if kept over for planting):--issue, seed. 1 Peter 1:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 4701. σπορά spora spor-ah' from 4687; a sowing, i.e. (by implication) parentage:—seed. 1 John 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. Once you born of God you can not sin anymore but I do not see that if why be afraid of anymore of hell If you Just conceived by believing in Christ that your new birth has not happen yet If man waited for the second coming of Christ at his death many returns of Christ Because a man have to wait for a coming return John 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. This is the new birth Christ return I find that we are just conceived until our death Christ return If Christ knows us Christ will become us up to heaven but if Christ does know us we live in hell G1080 as conceived in Matthew 1:20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. Thus this prove new birth is translation wrong because it is not once save always save Thank you Roy

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If you Speak in tongues how it be Temporary It not New Birth its conceived again That fits better Matther 7: 21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 1) It can be the temporary release of the spirit from its material-psychic prison to be followed by return to some form of embodied wretchedness; You work iniquity so either the word could better translator has conceive If you born again your are saved once We either misunderstand the word (2) If the Light spark is purified and resurrected by Gnosis, death will be its entry into eternal bliss and glory in God's Kingdom of Light, there to join the highest order of the Communion of Saints. Once you break out of that body you are reborn So when Christ came into your life you are only conceived When you die fleshly you break out of body To be live birth or a death birth A baby must be conceived with the seed planted Matthew 15:13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 2 Corinthians 9:10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)” Acts 13;23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: You can look it deeper if you want Thank you Roy

God frist 12\24\2022 Man and Woman become one. The two are join into one creature, there were female become being of one sex and male become a being of one sex. The two that were divided into two parts shall become one, otherwise the female and male shall be one in the next world. Male where have you gone to become a new image and female where have gone to become the same image. The more was male has become one image and the female has become one image the image of living God. Not a god but a join heir of God but god kind a lesser than the image you were to become more than. You were flesh kind but now are spirit kind a Image kind that you do not understand now. But in last days you shall from a fleshly image into spirit image the two shall become one with unity of that kind. The person from this world shall become one god like but the one true God but join heir because Christ went to father\mother. How can a Father and Female be one God so we can be a lesser god because made us heirs so we lower case god while is always God higher case God is our leader. God, Jesus Christ, and Holy Ghost are one Kind three becoming One Kind, the Trinity of one. We join the one kind the God Kind with us is one kind is one truth which is a mystery. We are one, God is one, Jesus Christ is one, Holy Ghost is one, thus everything becomes one otherwise four become one. Thank you with love and holy kiss unto you from Roy

God frist 12\10\2022 The Book of Genesis I told some of the patterns in the book of Genesis but let us look deeper. God taught us patters to do one day at time divide the good of that day from the Bad otherwise when you were walking God truth Remember the action you took and look for how you did and remember the times you sin 1 In the beginning God created the heaven and the earth. God took something from nothing the meaning of the word created 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters The earth had no reason to be here “without form and void of reason it was just there God moved upon the face of the deep the face of darkness because had turn on Light The face of heaven which were like waters I do not known it all 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. God spoke Light into being here 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. God divid one firmament from another the water of earth from the firmament of heaven 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. God made the space above the heaven from the space on earth 11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 13 And the evening and the morning were the third day. And God said spoke into being 14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. Greater light rule the day and lesser light rule the night 17 And God set them in the firmament of the heaven to give light upon the earth, 18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 19 And the evening and the morning were the fourth day. 20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. In the open firmament of heaven above the earth 21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. Great whales if you study the Hebrew word for Whale you will out the word is used for message, angel I came to think this whale being is angel of God that lives in the heavens 22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And the evening and the morning were the fifth day. Let Fill the seas and the air 24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Man kind John 4:24 God is Spirit But animal have a body and soul life Man is body, soul, and spirit in God image 1 Thessalonians 5:23 “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. replenish the earth Why God told man Kind to replenish earth unless it was the life kind to live on the earth animal life was the first life kind soul in animals = soul in man kind 29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. Man were not meat eaters but the meat of plant life 30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Gen 2:2 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Were complete finish until man sin broken God’s good work making it begin to die Thank you with love and an holy kiss blowing your way Roy God frist 12\12\2022 Genesis part 2 More on Genesis Gen 2:4 These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, When God creative them by making them 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. Before God cause it to rain 6 But there went up a mist from the earth, and watered the whole face of the ground. Dew watered the earth not rain that could be hard rain 7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Animals had soul life as did man God breath into his nostrils 8 And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. Where God place Adam 9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. Tree good for food but in mist of the Garden the Tree of knowledge of Good and evil 10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 12 And the gold of that land is good: there is bdellium and the onyx stone. 13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. Where the garden was located 14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 15 And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. God put man in garden dress or to cultivate it 16 And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: God frist commanded the man 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. The very day you eat it you shall die but we know Adam live until the age of 930 years old either God lie or we do not understand it right Adam on the day Adam die spiritual but his soul Keep living 18 And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. The sixth day Adam received Eve his mate so Adam did not live until God rested from his work 19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. Adam named every beast of field on the fifth day 21 And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. God took from Adam and made Eve the sixth day 25 And they were both naked, the man and his wife, and were not ashamed. Naked and ashamed they did not have God Image any longer they die spiritual You can do the word study Thank you with love and holy kiss unto you blowing your way from Roy God frist 12\13\2022 Genesis 3 3 Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? The serpent was more subtil Ellicott's Commentary for English Readers III.Now the serpent.--Literally, And. The Hebrew language, however, is very poor in particles, and the intended contrast would be made plainer by rendering "Now they were both naked (arumim) . . . but the serpent was subtil (arum), more than every beast of the field." This quality of the serpent was in itself innocent, and even admirable, and accordingly the LXX. translate prudent; but it was made use of by the tempter to deceive Eve; for, it has been remarked, she would not be surprised on finding herself spoken to by so sagacious a creature. If this be so, it follows that Eve must have dwelt in Paradise long enough to have learnt something of the habits of the animals around her, though she had never studied them so earnestly as Adam, not having felt that want of a companion which had made even his state of happiness so dull. 2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: Eve wasted her talking to the serpent 3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. Eve added to God’s words 4 And the serpent said unto the woman, Ye shall not surely die: Serpent said to Eve you will not die 5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. You shall be Gods knowing good and evil 6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. Eve eat of the tree 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Eve and Adam knew they were naked without a living spirit 8 And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. They hid 9 And the Lord God called unto Adam, and said unto him, Where art thou? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? Who told you were naked 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. Adam pass the blame 13 And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. Eve pass the blame 14 And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: God told the serpent because you have done this 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Pulpit Commentary Verse 15. - And I will put enmity between thee and the woman. Referring - 1. To the fixed and inveterate antipathy between the serpent and the human race (Bush, Lange); to that alone (Knobel). 2. To the antagonism henceforth to be established between the tempter and mankind (Murphy); to that alone (Calvin, Bonar, Wordsworth, Macdonald). And between thy seed and her seed. Here the curse manifestly outgrows the literal serpent, and refers almost exclusively to the invisible tempter. The hostility commenced between the woman and her destroyer was to be continued by their descendants - the seed of the serpent being those of Eve's posterity who should imbibe the devil's spirit and obey the devil's rule (cf. Matthew 23:33; 1 John 3:10); and the seed of the woman signifying those whose character and life should be of an opposite description, and in particular the Lord Jesus Christ, who is styled by preeminence "the Seed" (Galatians 3:16, 19), and who came "to destroy the works of the devil" (Hebrews 2:4; 1 John 3:8). This we learn from the words which follow, and which, not obscurely, point to a seed which should be individual and personal. It - or he; αὐτος (LXX.); not ipsa (Vulgate, Augustine, Ambrose, Gregory the Great; later Romish interpreters understanding the Virgin) - shall bruise. 1. Shall crush, trample down - rendering שׁוּפ by torero or conterere (Vulgate, Syriac, Samaritan, Tuch, Baumgarten, Keil, Kalisch). 2. Shall pierce, wound, bite - taking the verb as - שָׁפַפ, to bite (Furst, Calvin). 3. Shall watch, lie in wait = שָׁאַפ (LXX., τηρήσει - Wordsworth suggests as the correct reading τερήσει, from τερέω, perforo, vulnero - Gesenius, Knobel). The word occurs only in two other places in Scripture - Job 9:17; Psalm 139:11 - and in the latter of these the reading is doubtful (cf. Perowne on Psalm in loco). Hence the difficulty of deciding with absolute certainty between these rival interpretations. Psalm 91:13 and Romans 16:20 appear to sanction the first; the second is favored by the application of the same word to the hostile action of the serpent, which is not treading, but biting; the feebleness of the third is its chief objection. Thy head. I.e. the superior part of thee (Calvin), meaning that the serpent would be completely destroyed, the head of the reptile being that part of its body in which a wound was most dangerous, and which the creature itself instinctively protects; or the import of the expression may be, He shall attack thee in a bold and manly way (T. Lewis). And thou shalt bruise his heel. I.e. the inferior part (Calvin), implying that in the conflict he would be wounded, but not destroyed; or "the biting of the heel may denote the mean, insidious character of the devil's warfare" (T. Lewis). Otherwise her became fleshy seed until Christ won it back 16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Pain in child birth 17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; God curse the ground for what Adam did 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. Dust was mankind took from and dust he shall return 20 And Adam called his wife's name Eve; because she was the mother of all living. 21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them. Made coats of skins 22 And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: God said Adam has learn good and evil 23 Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. Adam work the ground for food 24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. God grove Adam and Eve out of the garden put Cherubims and Flaming sword which bock the path Thank you with love and hold kiss unto you from Roy God frist 12\14\2022 Genesis 4 4 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord. Adam got a male child from Eve 2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. Kind of person they were 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. Cain brought an offering 4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering: Abel received respect 5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. Cain lost his cool 6 And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? God Cain why 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. God told Cain sin lieth at the door and sin rule your heart 8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. Cain killed Abel 9 And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? Brother’s keeper 10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. The truth cry from the grave 11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; 12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. Cain was told what would happen 13 And Cain said unto the Lord, My punishment is greater than I can bear. Greater than I can do 14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. Cain told what shall happen to him 15 And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. Multiplied by seven. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be SEVENFOLD, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound. ( Isaiah 30:26 ) "Seven-fold," occurs 7 times. A multiple of seven 16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. Where Cain live after Abel death 17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. Cain son was Enoch 18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah. 23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. Lamech killed a young man 24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. SEVENTY is another combination of two of the perfect numbers, seven and ten. We have seen something of the significance of their sum under the number seventeen; their product is no less significant. As compared with the sum of two numbers, the product exhibits the significance of each in an intensified form. Hence 7 x 10 signifies perfect spiritual order carried out with all spiritual power and significance. Both spirit and order are greatly emphasised. X-times = Multiplied by seven. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be SEVENFOLD, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound. ( Isaiah 30:26 ) "Seven-fold," occurs 7 times. A multiple of seven 25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. Adam had another son Seth 26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord. Enos call on God Thank you with love and an holy kiss blowing your way from Roy God frist 12\14\2022 Genesis 5 5 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created The Family tree of Adam 3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth: After live 130 years Adam had Seth 4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: 800 years sons and daughters Adam conceived 5 And all the days that Adam lived were nine hundred and thirty years: and he died. Adam live spiritual and soul life 930 years 6 And Seth lived an hundred and five years, and begat Enos: After 105 years Enos was born to Seth 7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: 870 years sons and daughters Seth conceived 8 And all the days of Seth were nine hundred and twelve years: and he died. Seth lived 812 years 9 And Enos lived ninety years, and begat Cainan: Enos had Cainan at the age of 90 years 10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: 815 years sons and daughters Cainan conceived 11 And all the days of Enos were nine hundred and five years: and he died. Enos live 905 years 12 And Cainan lived seventy years and begat Mahalaleel: 13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: sons and daughters conceived Cainan 840 years 14 And all the days of Cainan were nine hundred and ten years: and he died. Cainan lived 910 years 15 And Mahalaleel lived sixty and five years, and begat Jared: Mahalaleel at the age of 65 years Jared 16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: Mahalaleel had sons and daughters 830 years 17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died. Mahalaleel live 890 years 18 And Jared lived an hundred sixty and two years, and he begat Enoch: Jared lived 162 years in conceived Enoch 19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: Jared had sons and daughters in 800 years 20 And all the days of Jared were nine hundred sixty and two years: and he died. Jared live 962 years 21 And Enoch lived sixty and five years, and begat Methuselah: Enoch conceived Methuselah at the age 65 years old 22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: Enoch walk with God and he had sons and daughters 23 And all the days of Enoch were three hundred sixty and five years: Enoch lived 365 years and he died 24 And Enoch walked with God: and he was not; for God took him. No one saw his body 25 And Methuselah lived an hundred eighty and seven years, and begat Lamech. 187 years old conceived Lamech 26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: Methuselah had sons and daughters 782 years 27 And all the days of Methuselah were nine hundred sixty and nine years: and he died. Methuselah lived 969 years old 28 And Lamech lived an hundred eighty and two years, and begat a son: Lamech lived 182 years conceived a son 29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. Noah 30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: Noah had sons and daughters at 595 years 31 And all the days of Lamech were seven hundred seventy and seven years: and he died. Died 777 years old 32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. Noah conceived Shem, Ham, and Japheth Adam - Seth - Enos - Cainan - Mahalaleel - Jared - Enoch - Methuselah - Noah - Japheth Thank you with love and an holy kiss blowing your way from Roy God frist 12\15\2022 Genesis 6 6 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Man years 120 years is made up of three forties (3x40=120). Applied to time therefore it signifies a divinely appointed period of probation, Genesis 6:3. Applied to persons it points to a divinely appointed number during a period of waiting, Acts 1:15. It is a factor also in the number of those who returned from Babylon, 42,360, being 120 x 353. It is also a factor of the number of the men who went up out of Egypt, 600,000, being 120 x 5000. It is a factor also of the 144,000 who will be sealed from the Twelve Tribes of Israel and martyred during the great tribulation, 144,000, being 120 x 1200. 4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. Giants message's of the God came unto daughters of men but they had began the devil 5 And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Man was evil continually 6 And it repented the Lord that he had made man on the earth, and it grieved him at his heart. God was upset 7 And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 8 But Noah found grace in the eyes of the Lord. Noah was saw a righteous man 9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. Noah walk with God 10 And Noah begat three sons, Shem, Ham, and Japheth. Sons of Noah 11 The earth also was corrupt before God, and the earth was filled with violence. There was violence on the earth 12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. 13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. God told Noah his plan for the earth 14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. Everything on the earth shall die 18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. Establish a covenant with you and your family shall live on the ark 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. One Male and one female you shall keep alive on the ark 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. 22 Thus did Noah; according to all that God commanded him, so did he. Noah did as God commanded him Thank you with love and an holy kiss blowing your way from Roy God frist 12\15\2022 Genesis 7 7 And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. Noah was seen righteous in this generation 2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. Clean beasts by 7 spiritual perfection We come now to the great number of spiritual perfection. A number which, therefore, occupies so large a place in the works, and especially in the Word of God as being inspired by the Holy Spirit. In the first part of this book we have enlarged somewhat on the importance of this number in Nature and in Grace, so that we need not here repeat many of the interesting facts already given. As a number the actual word and number "SEVEN" is used as no other number is. Seven and its compounds occur in multiples of seven in the Old Testament 3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. 4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth. 7 days it shall rain 5 And Noah did according unto all that the Lord commanded him. 6 And Noah was six hundred years old when the flood of waters was upon the earth. Noah was 600 years old when the flood was upon the earth 7 And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. 8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, 9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah. 10 And it came to pass after seven days, that the waters of the flood were upon the earth. 7 days spiritual perfection We come now to the great number of spiritual perfection. A number which, therefore, occupies so large a place in the works, and especially in the Word of God as being inspired by the Holy Spirit. In the first part of this book we have enlarged somewhat on the importance of this number in Nature and in Grace, so that we need not here repeat many of the interesting facts already given. As a number the actual word and number "SEVEN" is used as no other number is. Seven and its compounds occur in multiples of seven in the Old Testament 11 In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 600 year of Noah life 02\17 day We now come to the spiritual significance of the number Two. We have seen that One excludes all difference, and denotes that which is sovereign. But Two affirms that there is a difference—there is another; while One affirms that there is not another! This difference may be for good or for evil. A thing may differ from evil, and be good; or it may differ from good, and be evil. Hence, the number Two takes a two-fold colouring, according to the context. It is the first number by which we can divide another, and therefore in all its uses we may trace this fundamental idea of division or difference. The two may be, though different in character, yet one as to testimony and friendship. The Second that comes in may be for help and deliverance. But, alas! where man is concerned, this number testifies of his fall, for it more often denotes that difference which implies opposition, enmity, and oppression.* Established + 17 which 10 and 7 or 17 The number 10 It has been already pointed out that ten is one of the perfect numbers, and signifies the perfection of Divine order, commencing, as it does, an altogether new series of numbers. The first decade is the representative of the whole numeral system, and originates the system of calculation called "decimals," because the whole system of numeration consists of so many tens, of which the first is a type of the whole. Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete. The number 7 We come now to the great number of spiritual perfection. A number which, therefore, occupies so large a place in the works, and especially in the Word of God as being inspired by the Holy Spirit. In the first part of this book we have enlarged somewhat on the importance of this number in Nature and in Grace, so that we need not here repeat many of the interesting facts already given. As a number the actual word and number "SEVEN" is used as no other number is. Seven and its compounds occur in multiples of seven in the Old Testament SEVENTEEN stands out very prominently as a significant number. It is not a multiple of any other number, and therefore it has no factors. Hence it is called one of the prime (or indivisible) numbers. What is more, it is the seventh in the list of the prime numbers. The series runs 1, 3, 5, 7, 11, 13, 17, etc. Thirteen, it will be noted, is also a prime number, and is therefore important; but it is the sixth of the series: hence it partakes of the significance of the number 6, and is indeed an intensified expression of it. [Note: 0 and 1 are not generally recognized as prime numbers]. In like manner seventeen being the seventh of the series, it partakes of and intensifies the significance of the number seven. Indeed, it is the combination or sum of two perfect numbers—seven and ten—seven being the number of spiritual perfection, and ten of ordinal perfection. Contrasted together the significance of these two numbers is clear; and when united in the number seventeen we have a union of their respective meanings, viz., spiritual perfection, plus ordinal perfection, or the perfection of spiritual order. 12 And the rain was upon the earth forty days and forty nights. It rain 40 days and 40 nights 40 has long been universally recognized as an important number, both on account of the frequency of its occurrence, and the uniformity of its association with a period of probation, trial, and chastisement—(not judgment, like the number 9, which stands in connection with the punishment of enemies, but the chastisement of sons, and of a covenant people). It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification. We now come to the spiritual significance of the number Two. We have seen that One excludes all difference, and denotes that which is sovereign. But Two affirms that there is a difference—there is another; while One affirms that there is not another! This difference may be for good or for evil. A thing may differ from evil, and be good; or it may differ from good, and be evil. Hence, the number Two takes a two-fold colouring, according to the context. It is the first number by which we can divide another, and therefore in all its uses we may trace this fundamental idea of division or difference. The two may be, though different in character, yet one as to testimony and friendship. The Second that comes in may be for help and deliverance. But, alas! where man is concerned, this number testifies of his fall, for it more often denotes that difference which implies opposition, enmity, and oppression.* 13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark; 8 people saved EIGHT In Hebrew the number eight is hnm# (Sh'moneh), from the root Nm# (Shah'meyn), "to make fat," "cover with fat," "to super-abound." As a participle it means "one who abounds in strength," etc. As a noun it is "superabundant fertility," "oil," etc. So that as a numeral it is the superabundant number. As seven was so called because the seventh day was the day of completion and rest, so eight, as the eighth day, was over and above this perfect completion, and was indeed the first of a new series, as well as being the eighth. Thus it already represents two numbers in one, the first and eighth. Let us first consider the connection between 14 They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. 15 And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. Flesh breath of soul life 16 And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in. God shut the door 17 And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth. 40 has long been universally recognized as an important number, both on account of the frequency of its occurrence, and the uniformity of its association with a period of probation, trial, and chastisement—(not judgment, like the number 9, which stands in connection with the punishment of enemies, but the chastisement of sons, and of a covenant people). It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification. 18 And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. 19 And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. 20 Fifteen cubits upward did the waters prevail; and the mountains were covered. FIFTEEN being a multiple of five, partakes of the significance of that number, also of the number three with which it is combined, 3 x 5. Five is, as we have seen, the number of grace, and three is the number of divine perfection. Fifteen, therefore, specially refers to acts wrought by the energy of Divine grace. Deity is seen in it, for the two Hebrew letters which express it are y, Yod (10), and h, Hey (5). These spell the ineffable Name of hy, Jah, who is the fountain of all grace. The number fifteen is thus made up, by addition, 10 + 5; but as the Jews would not, by the constant use of these two letters, profane the sacred name, two other letters were arbitrarily used for this number, and a different and artificial combination was thus formed—+ (Teth) = 9, and w (Vau) = 6. The number 9 + 6 would thus represent the number fifteen, but without any significance. Fifteen being 8 + 7 as well as 3 x 5, it may also include a reference to resurrection, as being a special mark of the energy of Divine grace issuing in glory. 21 And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: Everything die but the ones on the ark 22 All in whose nostrils was the breath of life, of all that was in the dry land, died. 23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark. 24 And the waters prevailed upon the earth an hundred and fifty days. ONE HUNDRED AND FIFTY 3 times 50 complete FIFTY is the number of jubilee or deliverance. It is the issue of 7 x 7 (72), and points to deliverance and rest following on as the result of the perfect consummation of time. THREE In this number we have quite a new set of phenomena. We come to the first geometrical figure. Two straight lines cannot possibly enclose any space, or form a plane figure; neither can two plan surfaces form a solid. Three lines are necessary to form a plan figure; and three dimensions of length, breadth, and height, are necessary to form a solid. Hence three is the symbol of the cube--the simplest form of solid figure. As two is the symbol of the square, or plane contents (x2), so three is the symbol of the cube, or solid contents (x3). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. All things that are specially complete are stamped with this number three. God's attributes are three: omniscience, omnipresence, and omnipotence. There are three great divisions completing time--past, present, and future. Three persons, in grammar, express and include all the relationships of mankind. Thought, word, and deed, complete the sum of human capability. Three degrees of comparison complete our knowledge of qualities. The simplest proposition requires three things to complete it; viz., the subject, the predicate, and the copula. Three propositions are necessary to complete the simplest form of argument--the major premiss, the minor, and the conclusion. Three kingdoms embrace our ideas of matter--mineral, vegetable, and animal. When we turn to the Scriptures, this completion becomes Divine, and marks Divine completeness or perfection. Thank you with love and an holy kiss blowing your way from Roy God frist 12\15\2022 Genesis 8 8 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged; Water was dry up 2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; Rain was restrained and fountains of deep stop 3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. Water was abated in 150 days ONE HUNDRED AND FIFTY 3 times 50 complete FIFTY is the number of jubilee or deliverance. It is the issue of 7 x 7 (72), and points to deliverance and rest following on as the result of the perfect consummation of time. THREE In this number we have quite a new set of phenomena. We come to the first geometrical figure. Two straight lines cannot possibly enclose any space, or form a plane figure; neither can two plan surfaces form a solid. Three lines are necessary to form a plan figure; and three dimensions of length, breadth, and height, are necessary to form a solid. Hence three is the symbol of the cube--the simplest form of solid figure. As two is the symbol of the square, or plane contents (x2), so three is the symbol of the cube, or solid contents (x3). 4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. The ark rested upon Ararat the 7 month 17 day spiritual perfection SEVENTEEN stands out very prominently as a significant number. It is not a multiple of any other number, and therefore it has no factors. Hence it is called one of the prime (or indivisible) numbers. What is more, it is the seventh in the list of the prime numbers. 5 And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen. On tenth month first day of the month TEN It has been already pointed out that ten is one of the perfect numbers, and signifies the perfection of Divine order, commencing, as it does, an altogether new series of numbers. The first decade is the representative of the whole numeral system, and originates the system of calculation called "decimals," because the whole system of numeration consists of so many tens, of which the first is a type of the whole. Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete. One is unity ONE There can be no doubt as to the significance of this primary number. In all languages it is the symbol of unity. As a cardinal number it denotes unity; as an ordinal it denotes primacy. Unity being indivisible, and not made up of other numbers, is therefore independent of all others, and is the source of all others. So with the Deity. The great First Cause is independent of all. All stand in need of Him, and He needs no assistance from any. "One" excludes all difference, for there is no second with which it can either harmonise or conflict. 6 And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: 40 days and one window 7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. Noah sent out a raven 8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; Sent a dove 9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. The dove from no rest 10 And he stayed yet other seven days; and again he sent forth the dove out of the ark; Noah waited other 7 day spiritual perfection and send dove again 11 And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. mouth was an olive leaf pluckt off 12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. Noah waited another 7 days spiritual perfection Noah send out a dove which did not come back 13 And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. 600 and 1 first month 200 times 3 plus 1 3 times 200 plus one Un-complete with un-unity TWO HUNDRED Twenty is the number of expectancy as we have seen (p. 262). Here we have it tenfold (20x10). The significance of this number is suggested by John 6:7, where we read, "Two hundred pennyworth of bread is NOT SUFFICIENT for them." And so we find this number stamping various things with insufficiency. SIX Six is either 4 plus 2, i.e., man's world (4) with man's enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man's addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man's coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ. The Hebrew #$#$' (shaish) is supposed to be derived from the root #$da#$af (shah-dash), but nothing is known about its origin or signification. At any rate it is certain that man was created on the sixth day, and thus he has the number six impressed upon him. Moreover, six days were appointed to him for his labour; while one day is associated in sovereignty with the Lord God, as His rest. ONE There can be no doubt as to the significance of this primary number. In all languages it is the symbol of unity. As a cardinal number it denotes unity; as an ordinal it denotes primacy. Unity being indivisible, and not made up of other numbers, is therefore independent of all others, and is the source of all others. So with the Deity. The great First Cause is independent of all. All stand in need of Him, and He needs no assistance from any. "One" excludes all difference, for there is no second with which it can either harmonise or conflict. Otherwise 200 shows us this NOT SUFFICIENT times incomplete with a lack of unity 14 And in the second month, on the seven and twentieth day of the month, was the earth dried. 02\20\ the earth dried up Established with 2 times 10 TWO We now come to the spiritual significance of the number Two. We have seen that One excludes all difference, and denotes that which is sovereign. But Two affirms that there is a difference—there is another; while One affirms that there is not another! This difference may be for good or for evil. A thing may differ from evil, and be good; or it may differ from good, and be evil. Hence, the number Two takes a two-fold colouring, according to the context. It is the first number by which we can divide another, and therefore in all its uses we may trace this fundamental idea of division or difference. The two may be, though different in character, yet one as to testimony and friendship. The Second that comes in may be for help and deliverance. But, alas! where man is concerned, this number testifies of his fall, for it more often denotes that difference which implies opposition, enmity, and oppression.* * Like many other words; e.g., the verb "prevent" meant originally for one to get before another. But because whenever one man got before another it was always to the hindrance and hurt of that other, the word gradually took on the meaning to hinder, and thus testifies of man's fall. So with the word simple: it meant originally sincere, open, honest. But in man's judgment, any one who so acts is a fool. Hence, man soon came to use the word simple as denoting a very foolish person! So in the French with the word chef, which means "chief." But as man makes "a god of his belly" he who can best gratify its lusts has a unique claim to this word. When the earth lay in the chaos which had overwhelmed it (Gen 1:2), its condition was universal ruin and darkness. The second thing recorded in connection with the Creation was the introduction of a second thing—Light; and immediately there was difference and division, for God DIVIDED the light from the darkness. So the second day had division for its great characteristic (Gen 1:6). "Let there be a firmament in the midst of the waters, and let it DIVIDE the waters from the waters." Here we have Division connected with the second day. This great spiritual significance is maintained throughout the Word of God. Of course we cannot recognise any human arrangements or divisions of books, chapters, or verses, etc. We can take only that division, order, and arrangement which is Divine. The second of any number of things always bears upon it the stamp of difference, and generally of enmity. second statement in the Bible. The first is— Gen 1:1: "In the beginning God created the heaven and the earth." The second is, "And the earth was [or rather became] without form and void.” TWENTY is the double of ten, and may in some cases signify its concentrated meaning. 15 And God spake unto Noah, saying, 16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. 17 Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth. God told Noah to be fruitful, and multiply upon the earth 18 And Noah went forth, and his sons, and his wife, and his sons' wives with him: 19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. Everything left the Ark 20 And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. Noah build an altar and offering a burn offering to God 21 And the Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. God smelled a sweet savour God said in his heart 22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. It was seedtime Thank you with love and an holy kiss blowing your way from Roy

God frist 12\12\2022 Genesis part 2 More on Genesis Gen 2:4 These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, When God creative them by making them 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. Before God cause it to rain 6 But there went up a mist from the earth, and watered the whole face of the ground. Dew watered the earth not rain that could be hard rain 7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Animals had soul life as did man God breath into his nostrils 8 And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. Where God place Adam 9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. Tree good for food but in mist of the Garden the Tree of knowledge of Good and evil 10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 12 And the gold of that land is good: there is bdellium and the onyx stone. 13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. Where the garden was located 14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 15 And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. God put man in garden dress or to cultivate it 16 And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: God frist commanded the man 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. The very day you eat it you shall die but we know Adam live until the age of 930 years old either God lie or we do not understand it right Adam on the day Adam die spiritual but his soul Keep living 18 And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. The sixth day Adam received Eve his mate so Adam did not live until God rested from his work 19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. Adam named every beast of field on the fifth day 21 And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. God took from Adam and made Eve the sixth day 25 And they were both naked, the man and his wife, and were not ashamed. Naked and ashamed they did not have God Image any longer they die spiritual You can do the word study Thank you with love and holy kiss unto you blowing your way from Roy 12\13\2022 Genesis 3 3 Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? The serpent was more subtil Ellicott's Commentary for English Readers III.Now the serpent.--Literally, And. The Hebrew language, however, is very poor in particles, and the intended contrast would be made plainer by rendering "Now they were both naked (arumim) . . . but the serpent was subtil (arum), more than every beast of the field." This quality of the serpent was in itself innocent, and even admirable, and accordingly the LXX. translate prudent; but it was made use of by the tempter to deceive Eve; for, it has been remarked, she would not be surprised on finding herself spoken to by so sagacious a creature. If this be so, it follows that Eve must have dwelt in Paradise long enough to have learnt something of the habits of the animals around her, though she had never studied them so earnestly as Adam, not having felt that want of a companion which had made even his state of happiness so dull. 2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: Eve wasted her talking to the serpent 3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. Eve added to God’s words 4 And the serpent said unto the woman, Ye shall not surely die: Serpent said to Eve you will not die 5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. You shall be Gods knowing good and evil 6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. Eve eat of the tree 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Eve and Adam knew they were naked without a living spirit 8 And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. They hid 9 And the Lord God called unto Adam, and said unto him, Where art thou? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? Who told you were naked 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. Adam pass the blame 13 And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. Eve pass the blame 14 And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: God told the serpent because you have done this 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Pulpit Commentary Verse 15. - And I will put enmity between thee and the woman. Referring - 1. To the fixed and inveterate antipathy between the serpent and the human race (Bush, Lange); to that alone (Knobel). 2. To the antagonism henceforth to be established between the tempter and mankind (Murphy); to that alone (Calvin, Bonar, Wordsworth, Macdonald). And between thy seed and her seed. Here the curse manifestly outgrows the literal serpent, and refers almost exclusively to the invisible tempter. The hostility commenced between the woman and her destroyer was to be continued by their descendants - the seed of the serpent being those of Eve's posterity who should imbibe the devil's spirit and obey the devil's rule (cf. Matthew 23:33; 1 John 3:10); and the seed of the woman signifying those whose character and life should be of an opposite description, and in particular the Lord Jesus Christ, who is styled by preeminence "the Seed" (Galatians 3:16, 19), and who came "to destroy the works of the devil" (Hebrews 2:4; 1 John 3:8). This we learn from the words which follow, and which, not obscurely, point to a seed which should be individual and personal. It - or he; αὐτος (LXX.); not ipsa (Vulgate, Augustine, Ambrose, Gregory the Great; later Romish interpreters understanding the Virgin) - shall bruise. 1. Shall crush, trample down - rendering שׁוּפ by torero or conterere (Vulgate, Syriac, Samaritan, Tuch, Baumgarten, Keil, Kalisch). 2. Shall pierce, wound, bite - taking the verb as - שָׁפַפ, to bite (Furst, Calvin). 3. Shall watch, lie in wait = שָׁאַפ (LXX., τηρήσει - Wordsworth suggests as the correct reading τερήσει, from τερέω, perforo, vulnero - Gesenius, Knobel). The word occurs only in two other places in Scripture - Job 9:17; Psalm 139:11 - and in the latter of these the reading is doubtful (cf. Perowne on Psalm in loco). Hence the difficulty of deciding with absolute certainty between these rival interpretations. Psalm 91:13 and Romans 16:20 appear to sanction the first; the second is favored by the application of the same word to the hostile action of the serpent, which is not treading, but biting; the feebleness of the third is its chief objection. Thy head. I.e. the superior part of thee (Calvin), meaning that the serpent would be completely destroyed, the head of the reptile being that part of its body in which a wound was most dangerous, and which the creature itself instinctively protects; or the import of the expression may be, He shall attack thee in a bold and manly way (T. Lewis). And thou shalt bruise his heel. I.e. the inferior part (Calvin), implying that in the conflict he would be wounded, but not destroyed; or "the biting of the heel may denote the mean, insidious character of the devil's warfare" (T. Lewis). Otherwise her became fleshy seed until Christ won it back 16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Pain in child birth 17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; God curse the ground for what Adam did 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. Dust was mankind took from and dust he shall return 20 And Adam called his wife's name Eve; because she was the mother of all living. 21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them. Made coats of skins 22 And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: God said Adam has learn good and evil 23 Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. Adam work the ground for food 24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. God grove Adam and Eve out of the garden put Cherubims and Flaming sword which bock the path Thank you with love and hold kiss unto you from Roy

God frist 12\10\2022 The Book of Genesis I told some of the patterns in the book of Genesis but let us look deeper. God taught us patters to do one day at time divide the good of that day from the Bad otherwise when you were walking God truth Remember the action you took and look for how you did and remember the times you sin 1 In the beginning God created the heaven and the earth. God took something from nothing the meaning of the word created 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters The earth had no reason to be here “without form and void of reason it was just there God moved upon the face of the deep the face of darkness because had turn on Light The face of heaven which were like waters I do not known it all 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. God spoke Light into being here 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. God divid one firmament from another the water of earth from the firmament of heaven 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. God made the space above the heaven from the space on earth 11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 13 And the evening and the morning were the third day. And God said spoke into being 14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. Greater light rule the day and lesser light rule the night 17 And God set them in the firmament of the heaven to give light upon the earth, 18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 19 And the evening and the morning were the fourth day. 20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. In the open firmament of heaven above the earth 21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. Great whales if you study the Hebrew word for Whale you will out the word is used for message, angel I came to think this whale being is angel of God that lives in the heavens 22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And the evening and the morning were the fifth day. Let Fill the seas and the air 24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Man kind John 4:24 God is Spirit But animal have a body and soul life Man is body, soul, and spirit in God image 1 Thessalonians 5:23 “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. replenish the earth Why God told man Kind to replenish earth unless it was the life kind to live on the earth animal life was the first life kind soul in animals = soul in man kind 29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. Man were not meat eaters but the meat of plant life 30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Gen 2:2 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Were complete finish until man sin broken God’s good work making it begin to die Thank you with love and an holy kiss blowing your way Roy

God first 12\09\2022 What you think about the Word of God? Is the God that was inspired by the Holy Ghost as man of God wrote “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” Whether it a part oh any book today if the Holy Spirit to day or when books like John were inspired or even 2 Peter was wrote or any inspired word of truth written today. “Knowing this first, that no prophecy of the scripture is of any private interpretation.” it must agree with God's Scripture's or prophecy. Prophecy that God inspired by the Holy Ghost which was wrote down for others to read as they study to see if it part of God's Word. I am no greater than you do you speak by Holy Ghost why not write too. Are you afraid to even try? If the people living 2,000 years ago greater than you? “I can do all things through Christ which strengtheneth me.” If this person could write God's Word why can not you. Thank you with Love of God and an holy kiss of God's ghost inspired to you from Roy.

Folks the dedication nor the Bible is not Word Of God Look one of ways dedication can use a devoting or setting aside for a particular purpose the dedication of funds raised from the bake sale to the class trip the money someone for the misused something a bake sale, PFAL sale thanks Roy

Folks the dedication nor the Bible is not Word Of God God called the Word of God, the word of truth, holy Scripture, prophecy, or other things 2 Peter 1:20 “Knowing this first, that no prophecy of the scripture is of any private interpretation.” If we believe in God call it what God call it no man of flesh King James said he was "TO THE MOST HIGH AND MIGHTY PRINCE JAMES, ..." even mighty than God himself When one reads a book do not read parts or do you read it all the way it was wrote thanks Roy

thanks all you with love of God and a holy kiss blowing your ways Roy

most high and mightie Prince, James or God most high you pick https://www.kingjamesbibleonline.org/1769-King-James-Bible-Introduction/ https://www.kingjamesbibleonline.org/1611-Bible/ https://www.biblestudytools.com/nkjv/ https://www.biblestudytools.com/niv/ find the word Bible in any book of God Word Have search the Bible in its Text It is not unless it in Introduction of it it was wrote years after think about it search itself thanks Roy Twinky and Rocky thanks Roy

1611 King James Bible Introduction To the most high and mightie Prince, James by the grace of God King of Great Britaine, France and Ireland, Defender of the Faith, &c. The translators of The Bible, wish Grace, Mercie, and Peace, through Jesus Christ our Lord. reat and manifold were the blessings (most dread Soveraigne) which Almighty GOD, the Father of all Mercies, bestowed upon us the people of ENGLAND, when first he sent your Majesties Royall person to rule and raigne over us. For whereas it was the expectation of many, who wished not well unto our ZION, that upon the setting of that bright Occidentall Starre Queene ELIZABETH of most happy memory, some thicke and palpable cloudes of darkenesse would so have overshadowed this land, that men should have bene in doubt which way they were to walke, and that it should hardly be knowen, who was to direct the unsetled State: the appearance of your MAJESTIE, as of the Sunne in his strength, instantly dispelled those supposed and surmised mists, and gave unto all that were well affected, exceeding cause of comfort; especially when we beheld the government established in your HIGHNESSE, and your hopefull Seed, by an undoubted Title, and this also accompanied with Peace and tranquillitie, at home and abroad. But amongst all our Joyes, there was no one that more filled our hearts, then the blessed continuance of the Preaching of GODS sacred word amongst us, which is that inestimable treasure, which excelleth all the riches of the earth, because the fruit thereof extendeth it selfe, not onely to the time spent in this transitory world, but directeth and disposeth men unto that Eternall happinesse which is above in Heaven. Then, not to suffer this to fall to the ground, but rather to take it up, and to continue it in that state, wherein the famous predecessour of your HIGHNESSE did leave it; Nay, to goe forward with the confidence and resolution of a man in maintaining the trueth of CHRIST, and propagating it farre and neere, is that which hath so bound and firmely knit the hearts of all your MAJESTIES loyall and Religious people unto you, that your very Name is precious among them, their eye doeth behold you with comfort, and they blesse you in their hearts, as that sanctified person, who under GOD, is the immediate authour of their true happinesse. And this their contentment doeth not diminish or decay, but every day increaseth and taketh strength, when they observe that the zeale of your Majestie towards the house of GOD, doth not slacke or goe backward, but is more and more kindled, manifesting it selfe abroad in the furthest parts of Christendome, by writing in defence of the Trueth, (which hath given such a blow unto that man of Sinne, as will not be healed) and every day at home, by Religious and learned discourse, by frequenting the house of GOD, by hearing the word preached, by cherishing the teachers therof, by caring for the Church as a most tender and loving nourcing Father. There are infinite arguments of this right Christian and Religious affection in your MAJESTIE: but none is more forcible to declare it to others, then the vehement and perpetuated desire of the accomplishing and publishing of this Worke, which now with all humilitie we present unto your MAJESTIE. For when your Highnesse had once out of deepe judgment apprehended, how convenient it was, That out of the Originall sacred tongues, together with comparing of the labours, both in our owne and other forreigne Languages, of many worthy men who went before us, there should be one more exact Translation of the holy Scriptures into the English tongue; your MAJESTIE did never desist, to urge and to excite those to whom it was commended, that the worke might be hastened, and that the businesse might be expedited in so decent a maner, as a matter of such importance might justly require. And now at last, by the Mercy of GOD, and the continuance of our Labours, it being brought unto such a conclusion, as that we have great hope that the Church of England shall reape good fruit thereby; we hold it our duety to offer it to your MAJESTIE, not onely as to our King and Soveraigne, but as to the principall moover and Author of the Worke. Humbly craving of your most Sacred Majestie, that since things of this quality have ever bene subject to the censures of ill meaning and discontented persons, it may receive approbation and Patronage from so learned and judicious a Prince as your Highnesse is, whose allowance and acceptance of our Labours, shall more honour us and incourage us, then all the calumniations and hard interpretations of other men shall dismay us. So that, if on the one side we shall be traduced by Popish persons at home or abroad, who therefore will maligne us, because we are poore Instruments to make GODS holy Trueth to be yet more and more knowen unto the people, whom they desire still to keepe in ignorance and darknesse: or if on the other side, we shall be maligned by selfe-conceited brethren, who runne their owne wayes, and give liking unto nothing but what is framed by themselves, and hammered on their Anvile; we may rest secure, supported within by the trueth and innocencie of a good conscience, having walked the wayes of simplicitie and integritie, as before the Lord; And sustained without, by the powerfull Protection of your Majesties grace and favour, which will ever give countenance to honest and Christian endevours, against bitter censures, and uncharitable imputations. The LORD of Heaven and earth blesse your Majestie with many and happy dayes, that as his Heavenly hand hath enriched your Highnesse with many singular, and extraordinary Graces; so you may be the wonder of the world in this later age, for happinesse and true felicitie, to the honour of that Great GOD, and the good of his Church, through JESUS CHRIST our Lord and onely Saviour. eale to promote the common good, whether it be by devising any thing our selves, or revising that which hath bene laboured by others, deserveth certainly much respect and esteeme, but yet findeth but cold intertainment in the world. It is welcommed with suspicion in stead of love, and with emulation in stead of thankes: and if there be any hole left for cavill to enter, (and cavill, if it doe not finde a hole, will make one) it is sure to bee misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For, was there ever any thing projected, that savoured any way of newnesse or renewing, but the same endured many a storme of gaine-saying, or opposition? A man would thinke that Civilitie, holesome Lawes, learning and eloquence, Synods, and Church-maintenance, (that we speake of no more things of this kinde) should be as safe as a Sanctuary, and ll out of shot, as they say, that no man would lift up the heele, no, nor dogge moove his tongue against the motioners of them. For by the first, we are distinguished from bruit-beasts led with sensualitie: By the second, we are bridled and restrained from outragious behaviour, and from doing of injuries, whether by fraud or by violence: By the third, we are enabled to informe and reforme others, by the light and feeling that we have attained unto our selves: Briefly, by the fourth being brought together to a parle face to face, we sooner compose our differences then by writings, which are endlesse: And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be lesse cruell, that kill their children assoone as they are borne, then those noursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts againe themselves do hang to receive the Spirituall and sincere milke of the word) livelyhood and support fit for their estates. Thus it is apparent, that these things which we speake of, are of most necessary use, and therefore, that none, either without absurditie can speake against them, or without note of wickednesse can spurne against them. Yet for all that, the learned know that certaine worthy men have bene brought to untimely death for none other fault, but for seeking to reduce their Countrey-men to good order and discipline: and that in some Common-weales it was made a capitall crime, once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious: And that certaine, which would be counted pillars of the State, and paternes of Vertue and Prudence, could not be brought for a long time to give way to good Letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison: And fourthly, that hee was no babe, but a great clearke, that gave foorth (and in writing to remaine to posteritie) in passion peradventure, but yet he gave foorth, that hee had not seene any profit to come by any Synode, or meeting of the Clergie, but rather the contrary: And lastly, against Church-maintenance and allowance, in such sort, as the Embassadors and messengers of the great King of Kings should be furnished, it is not unknowen what a fiction or fable (so it is esteemed, and for no better by the reporter himselfe, though superstitious) was devised; Namely, that at such time as the professours and teachers of Christianitie in the Church of Rome, then a true Church, were liberally endowed, a voyce forsooth was heard from heaven, saying; Now is poison poured down into the Church, &c. Thus not only as oft as we speake, as one saith, but also as oft as we do any thing of note or consequence, we subject our selves to every ones censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort onely, and that Princes are priviledged by their high estate, he is deceived. As the sword devoureth aswell one as the other, as it is in Samuel; nay as the great Commander charged his souldiers in a certaine battell, to strike at no part of the enemie, but at the face; And as the King of Syria commanded his chiefe Captaines to fight neither with small nor great, save onely against the King of Israel: so it is too true, that Envie striketh most spitefully at the fairest, and at the chiefest. David was a worthy Prince, and no man to be compared to him for his first deedes, and yet for as worthy an acte as ever he did (even for bringing backe the Arke of God in solemnitie) he was scorned and scoffed at by his owne wife. Solomon was greater then David, though not in vertue, yet in power: and by his power and wisdome he built a Temple to the LORD, such a one was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwise, why doe they lay it in his sonnes dish, and call unto him for ll easing of the burden, Make, say they, the grievous servitude of thy father, and his sore yoke, lighter. Belike he had charged them with some levies, and troubled them with some cariages; Hereupon they raise up a tragedie, and wish in their heart the Temple had never bene built. So hard a thing it is to please all, even when we please God best, and doe seeke to approve our selves to every ones conscience. If wee will descend to later times, wee shall finde many the like examples of such kind, or rather unkind acceptance. The first Romane Emperour did never doe a more pleasing deed to the learned, nor more profitable to posteritie, for conserving the record of times in true supputation; then when he corrected the Calender, and ordered the yeere according to the course of the Sunne: and yet this was imputed to him for noveltie, and arrogancie, and procured to him great obloquie. So the first Christened Emperour (at the leastwise that openly professed the faith himselfe, and allowed others to doe the like) for strengthening the Empire at his great charges, and providing for the Church, as he did, got for his labour the name Pupillus, as who would say, a wastefull Prince, that had neede of a Guardian, or overseer. So the best Christened Emperour, for the love that he bare unto peace, thereby to enrich both himselfe and his subjects, and because he did not seeke warre but find it, was judged to be no man at armes, (though in deed he excelled in feates of chivalrie, and shewed so much when he was provoked) and condemned for giving himselfe to his ease, and to his pleasure. To be short, the most learned Emperour of former times, (at the least, the greatest politician) what thanks had he for cutting off the superfluities of the lawes, and digesting them into some order and method? This, that he hath been blotted by some to bee an Epitomist, that is, one that extinguished worthy whole volumes, to bring his abridgements into request. This is the measure that hath been rendred to excellent Princes in former times, even, Cum benè facerent, malè audire, For their good deedes to be evill spoken of. Neither is there any likelihood, that envie and malignitie died, and were buried with the ancient. No, no, the reproofe of Moses taketh hold of most ages; You are risen up in your fathers stead, an increase of sinfull men. What is that that hath been done? that which shall be done: and there is no new thing under the Sunne, saith the wiseman: and S. Steven, As your fathers did, so doe you. This, and more to this purpose, His Majestie that now reigneth (and long, and long may he reigne, and his offspring for ever, Himselfe and children, and childrens children alwayes) knew full well, according to the singular wisdome given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth any thing for the publike (specially if it pertaine to Religion, and to the opening and clearing of the word of God) the same setteth himselfe upon a stage to be glouted upon by every evil eye, yea, he casteth himselfe headlong upon pikes, to be gored by every sharpe tongue. For he that medleth with mens Religion in any part, medleth with their custome, nay, with their freehold; and though they finde no content in that which they have, yet they cannot abide to heare of altering. Notwithstanding his Royall heart was not daunted or discouraged for this or that colour, but stood resolute, as a statue immoveable, and an anvile not easie to be beaten into plates, as one sayth; he knew who had chosen him to be a Souldier, or rather a Captaine, and being assured that the course which he intended made much for the glory of God, & the building up of his Church, he would not suffer it to be broken off for whatsoever speaches or practises. It doth certainely belong unto Kings, yea, it doth specially belong unto them, to have care of Religion, yea, to know it aright, yea, to professe it zealously, yea to promote it to the uttermost of their power. This is their glory before all nations which meane well, and this will bring unto them a farre most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vaine, Them that honor me, I will honor, neither was it a vaine word that Eusebius delivered long agoe, that pietie towards God was the weapon, and the onely weapon that both preserved Constantines person, and avenged him of his enemies. But now what pietie without trueth? what trueth (what saving trueth) without the word of God? what word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded to search. Joh. 5.39. Esa. 8.20. They are commended that searched & studied them. Act. 17.11. and 8.28, 29. They are reproved that were unskilful in them, or slow to beleeve them. Mat. 22.29. Luk. 24.25. They can make us wise unto salvation. 2. Tim. 3.15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reforme us, if in heavines, comfort us; if dull, quicken us; if colde, inflame us. Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures, (for unto them was the direction) it was said unto S. Augustine by a supernaturall voyce. Whatsoevar is in the Scriptures, beleeve me, saith the same S. Augustine, is high and divine; there is verily trueth, and a doctrine most fit for the refreshing and renewing of mens mindes, and truely so tempered, that every one may draw from thence that which is sufficient for him, if hee come to draw with a devout and pious minde, as true Religion requireth. Thus S. Augustine. And S. Jerome: Ana scripturas, & amabit te sapientia &c. Love the Scriptures, and wisedome will love thee. And S. Cyrill against Julian; Even boyes that are bred up in the Scriptures, become most religious, &c. But what mention wee three or foure uses of the Scripture, whereas whatsoever is to be beleeved or practised, or hoped for, is contained in them? or three or foure sentences of the Fathers, since whosoever is worthy of the name of a Father, from Christs time downeward, hath likewise written not onely of the riches, but also of the perfection of the Scripture? I adore the fulnesse of the Scripture, saith Tertullian against Hermogenes. And againe, to Apelles an Heretike of the like stampe, he saith; I doe not admit that which thou bringest in (or concludest) of thine owne (head or store, de tuo) without Scripture. So Saint Justin Martyr before him; Wee must know by all meanes, saith hee, that it is not lawfull (or possible) to learne (any thing) of God or of right pietie, save onely out of the Prophets, who teach us by divine inspiration. So Saint Basill after Tertullian, It is a manifest falling away from the Faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them, ) any of those things that are not written. Wee omit to cite to the same effect, S. Cyrill B. of Jerusalem in his 4. Cataches. Saint Jerome against Heludius, Saint Augustine in his 3. booke against the letters of Petilian, and in very many other places of his workes. Also we forebeare to descend to latter Fathers, because wee will not wearie the reader. The Scriptures then being acknowledged to bee so full and so perfect, how can wee excuse our selves of negligence, if we doe not studie them, of curiositie, if we be not content with them? Men talke much of , how many sweete and goodly things it had hanging on it; of the Philosphers stone, that it turneth copper into gold; of Cornu-copia, that it had all things necessary for foode in it; of Panaces the herbe, that it was good for all diseases; of Catholicon the drugge, that is in stead of all purges; of Vulcans armour, that is was an armour of proofe against all thrusts, and all blowes, &c. Well, that which they falsly or vainely attributed to these things for bodily good, wee may justly and with full measure ascribe unto the Scripture, for spirituall. It is not onely an armour, but also a whole armorie of weapons, both offensive, and defensive; whereby we may save our selves and put the enemie to flight. It is not an herbe, but a tree, or rather a whole paradise of trees of life, which bring foorth fruit every moneth, and the fruit thereof is for meate, and the leaves for medicine. It is not a pot of Manna, or a cruse of oyle, which were for memorie only, or for a meales meate or two, but as it were a showre of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oyle vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a Panary of holesome foode, against fenowed traditions; a Physions-shop (Saint Basill calleth it) of preservatives against poisoned heresies; a Pandect of profitable lawes, against rebellious spirits; a treasurie of most costly jewels, against beggarly rudiments; Finally a fountaine of most pure water springing up unto everlasting life. And what marvaile? The originall thereof being from heaven, not from earth; the authour being God, not man; the enditer, the holy spirit, not the wit of the Apostles or Prophets; the Pen-men such as were sanctified from the wombe, and endewed with a principall portion of Gods spirit; the matter, veritie, pietie, puritie, uprightnesse; the forme, Gods word, Gods testimonie, Gods oracles, the word of trueth, the word of salvation, &c. the effects, light of understanding, stablenesse of persuasion, repentance from dead workes, newnesse of life, holinesse, peace, joy in the holy Ghost; lastly, the end and reward of the studie thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortall, undefiled, and that never shall fade away: Happie is the man that delighteth in the Scripture, and thrise happie that meditateth in it day and night. But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an unknowen tongue? as it is written, Except I know the power of the voyce, I shall be to him that speaketh, a Barbarian, and he that speaketh, shalbe a Barbarian to me. The Apostle excepteth no tongue, not Hebrewe the ancientest, not Greeke the most copious, not Latine the finest. Nature taught a naturall man to confesse, that all of us in those tongues which wee doe not understand, are plainely deafe; wee may turne the deafe eare unto them. The Scythian counted the Athenian, whom he did not understand, barbarous: so the Romane did the Syrian, and the Jew, (even S. Jerome himselfe calleth the Hebrew tongue barbarous, belike because it was strange to so many) so the Emperour of Constantinople calleth the Latine tongue, barbarous, though Pope Nicolas do storme at it: so the Jewes long before Christ, called all other nations, Lognazim, which is little better then barbarous. Therefore as one complaineth, that alwayes in the Senate of Rome, there was one or other that called for an interpreter: so lest the Church be driven to the like exigent, it is necessary to have translations in a readinesse. Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtaine, that we may looke into the most Holy place; that remooveth the cover of the well, that wee may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which meanes the flockes of Laban were watered. Indeede without translation into the vulgar tongue, the unlearned are but like children at Jacobs well (which was deepe) without a bucket or some thing to draw with: or as that person mentioned by Esau, to whom when a sealed booke was delivered, with this motion, Reade this, I pray thee, hee was faine to make this answere, I cannot, for it is sealed. While God would be knowen onely in Jacob, and have his Name great in Israel, and in none other place, while the dew lay on Gideons fleece onely, and all the earth besides was drie; then for one and the same people, which spake all of them the language of Canaan, that is, Hebrewe, one and the same originall in Hebrew was sufficient. But when the fulnesse of time drew neere, that the Sunne of righteousnesse, the Sonne of God should come into the world, whom God ordeined to be a reconciliation through faith in his blood, not of the Jew onely, but also of the Greeke, yea, of all them that were scattered abroad; then loe, it pleased the Lord to stirre up the spirit of a Greeke Prince (Greeke for descent and language) even of Ptolome Philadelph King of Egypt, to procure the translating of the Booke of God out of Hebrew into Greeke. This is the translation of the Seventie Interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as Saint John Baptist did among the Jewes by vocall. For the Grecians being desirous of learning, were not wont to suffer bookes of worth to lye moulding in Kings Libraries, but had many of their servants, ready scribes, to copie them out, and so they were dispersed and made common. Againe, the Greeke tongue was wellknowen and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Affrike too. Therefore the word of God being set foorth in Greeke, becommeth hereby like a candle set upon a candlesticke, which giveth light to all that are in the house, or like a proclamation sounded foorth in the market place, which most men presently take knowledge of; and therefore that language was fittest to containe the Scriptures, both for the first Preachers of the Gospel to appeale unto for witnesse, and for the learners also of those times to make search and triall by. It is certaine, that the Translation was not so sound and so perfect, but that it needed in many places correction; and who had bene so sufficient for this worke as the Apostles or Apostolike men? Yet it seemed good to the holy Ghost and to them, to take that which they found, (the same being for the greatest part true and sufficient) rather then by making a new, in that new world and greene age of the Church, to expose themselves to many exceptions and cavillations, as though they made a Translation to serve their owne turne, and therefore bearing witnesse to themselves, their witnesse not to be regarded. This may be supposed to bee some cause, why the Translation of the Seventie was allowed to passe for currant. Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jewes. For not long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion, and after him Symmachus: yea, there was a fift and a sixt edition the Authours wherof were not knowen. These with the Seventie made up the Hexapla, and were worthily and to great purpose compiled together by Origen. Howbeit the Edition of the Seventie went away with the credit, and therefore not onely was placed in the midst by Origen (for the worth and excellencie thereof above the rest, as Epiphanius gathereth) but also was used by the Greeke fathers for the ground and foundation of their Commentaries. Yea, Epiphanius above named doeth attribute so much unto it, that he holdeth the Authours thereof not onely for Interpreters, but also for Prophets in some respect: and Justinian the Emperour enjoyning the Jewes his subjects to use specially the Translation of the Seventie, rendreth this reason thereof, because they were as it were enlighted with propheticall grace. Yet for all that, as the Egyptians are said of the Prophet to bee men and not God, and their horses flesh and not spirit: so it is evident, (and Saint Jerome affirmeth as much) that the Seventie were Interpreters, they were not Prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to adde to the Originall, and sometimes to take from it; which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sence thereof according to the trueth of the word, as the spirit gave them utterance. This may suffice touching the Greeke Translations of the old Testament. There were also within a few hundreth yeeres after CHRIST, translations many into the Latine tongue: for this tongue also was very fit to convey the Law and the Gospel by, because in those times very many Countreys of the West, yea of the South, East and North, spake or understood Latine, being made Provinces to the Romanes. But now the Latine Translations were too many to be all good, for they were infinite (Latini Interpretes nullo modo numerari possunt, saith S. Augustine.) Againe they were not out of the Hebrew fountaine (wee speake of the Latine Translations of the Old Testament) but out of the Greeke streame, therefore the Greeke being not altogether cleare, the Latine derived from it must needs be muddie. This moved S. Jerome a most learned father, and the best linguist without controversie, of his age, or of any that went before him, to undertake the translating of the Old Testament, out of the very fountaines themselves; which hee performed with that evidence of great learning, judgement, industrie and faithfulnes, that he hath for ever bound the Church unto him, in a debt of speciall remembrance and thankefulnesse. Now though the Church were thus furnished with Greeke and Latine Translations, even before the faith of CHRIST was generally embraced in the Empire: (for the learned know that even in S. Jeroms time, the Consul of Rome and his wife were both Ethnicks, and about the same time the greatest part of the Senate also) yet for all that the godly-learned were not content to have the Scriptures in the Language which themselves understood, Greeke and Latine, (as the good Lepers were not content to fare well themselves, but acquainted their neighbours with the store that God had sent, that they also might provide for themselves) but also for the behoofe and edifying of the unlearned which hungred and thirsted after Righteousnesse, and had soules to be saved as well as they, they provided Translations into the vulgar for their Countreymen, insomuch that most nations under heaven did shortly after their conversion, heare CHRIST speaking unto them in their mother tongue, not by the voyce of their Minister onely, but also by the written word translated. If any doubt hereof, he may be satisfied by examples enough, if enough will serve the turne. First S. Jerome saith, Multarum gentiu linguis Scriptura antè translata, docet falsa esse quæ addita sunt, &c.i. The Scripture being translated before in the languages of many Nations, doth shew that those things that were added (by Lucian or Hesychius) are false. So S. Jerome in that place. The same Jerome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy, suæ linguæ hominibus.i. for his countreymen of Dalmatia. Which words not only Erasmus doth understand to purport, that S. Jerome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis, and Alphonsus à Castro (that we speake of no more) men not to be excepted against by them of Rome, doe ingenuously confesse as much. So, S. Chrysostome that lived in S. Hieromes time, giveth evidence with him: The doctrine of S. John (saith he) did not in such sort (as the Philosophers did) vanish away: but the Syrians, Egyptians, Indians, Persians. Ethiopians, and infinite other nations being barbarous people, translated it into their (mother) tongue, and have learned to be (true) Philosophers, he meaneth Christians. To this may be added Theodorit, as next unto him, both for antiquitie, and for learning. His words be these, Every Countrey that is under the Sunne, is full of these wordes (of the Apostles and Prophets) and the Hebrew tongue (he meaneth the Scriptures in the Hebrew tongue) is turned not onely into the Language of the Grecians, but also of the Romanes, and Egyptians, and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and briefly into all the Languages that any Nation useth. So he. In like maner, Ulpilas is reported by Paulus Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the Gothicke tongue: John Bishop of Sivil by Vasseus, to have turned them into Arabicke, about the yeere of our Lord 717: Beda by Cistertiensis, to have turned a great part of them into Saxon: Efnard by Trithemius, to have abridged the French Psalter, as Beda had done the Hebrew, about the yeere 800: King Alured by the said Cistertiensis, to have turned the Psalter into Saxon: Methodius by Aventinus (printed at Ingolstad) to have turned the Scriptures into ll Sclavonian: Valdo, Bishop of Frising by Beatus Rhenanus, to have caused about that time, the Gospels to be translated into Dutch-rithme, yet extant in the Library of Corbinian: Valdus, by divers to have turned them himselfe, or to have gotten them turned into French, about the yeere 1160: Charles the 5. of that name, surnamed The wise, to have caused them to be turned into French, about 200. yeeres after Valdus his time, of which translation there be many copies yet extant, as witnesseth Beroaldus. Much about that time, even in our King Richard the seconds dayes, John Trevisa translated them into English, and many English Bibles in written hand are yet to be seene with divers, translated as it is very probable, in that age. So the Syrian translation of the New Testament is in most learned mens Libraries, of Widminstadius his setting forth, and the Psalter in Arabicke is with many, of Augustinus Nebiensis setting foorth. So Postel affirmeth, that in his travaile he saw the Gospels in the Ethiopian tongue; And Ambrose Thesius alleageth the Psalter of the Indians, which he testifieth to have bene set forth by Potken in Syrian characters. So that, to have the Scriptures in the mother-tongue is not a quaint conceit lately taken up, either by the Lord Cromwell in England, or by the Lord Radevil in Polonie, or by the Lord Ungnadius in the Emperours dominion, but hath bene thought upon, and put in practise of old, even from the first times of the conversion of any Nation; no doubt, because it was esteemed most profitable, to cause faith to grown in mens hearts the sooner, and to make them to be able to say with the words of the Psalme, As we have heard, so we have seene. Now the Church of Rome would seeme at the length to beare a motherly affection towards her children, and to allow them the Scriptures in their mother tongue: but indeed it is a gift, not deserving to be called a gift, an unprofitable gift: they must first get a Licence in writing before they may use them, and to get that, they must approve themselves to their Confessor, that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their superstition. Howbeit, it seemed too much to Clement the 8. that there should be any Licence granted to have them in the vulgar tongue, and therefore he overruleth and frustrateth the grant of Pius the fourth. So much are they afraid of the light of the Scripture, (Lucifugæ Scripturarum, as Tertullian speaketh) that they will not trust the people with it, no not as it is set foorth by their owne sworne men, no not with the Licence of their owne Bishops and Inquisitors. Yea, so unwilling they are to communicate the Scriptures to the peoples understanding in any sort, that they are not ashamed to confesse, that wee forced them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touch-stone, but he that hath the counterfeit; neither is it the true man that shunneth the light, but the malefactour, lest his deedes should be reproved: neither is it the plaine dealing Merchant that is unwilling to have the waights, or the meteyard brought in place, but he that useth deceit. But we will let them alone for this fault, and returne to translation. Many mens mouths have bene open a good while (and yet are not stopped) with speeches about the Translation so long in hand, or rather perusals of Translations made before: and aske what may be the reason, what the necessitie of the employment: Hath the Church bene deceived, say they, all this while? Hath her sweet bread bene mingled with leaven, her silver with drosse, her wine with water, her milke with lime? (Lacte gypsum malè miscetur, saith S. Ireney,) We hoped that we had bene in the right way, that we had had the Oracles of God delivered unto us, and that though all the world had cause to be offended and to complaine, yet that we had none. Hath the nurse holden out the breast, and nothing but winde in it? Hath the bread bene delivered by the fathers of the Church, and the same proved to be lapidosus, as Seneca speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certaine brethren. Also the adversaries of Judah and Jerusalem, like Sanballat in Nehemiah, mocke, as we heare, both at the worke and workemen, saying; What doe these weake Jewes, &c. will they make the stones whole againe out of the heapes of dust which are burnt? although they build, yet if a foxe goe up, he shall even breake downe their stony wall. Was their Translation good before? Why doe they now mend it? Was it not good? Why then was it obtruded to the people? Yea, why did the Catholicks (meaning Popish Romanists) alwayes goe in jeopardie, for refusing to goe to heare it? Nay, if it must be translated into English, Catholicks are fittest to doe it. They have learning, and they know when a thing is well, they can manum de tabulá. Wee will answere them both briefly: and the former, being brethren, thus, with S. Jerome, Damnamus veteres? Minimè, sed post priorum studia in domo Domini quod possumus laboramus. That is, Doe we condemne the ancient? In no case: but after the endevours of them that were before us, wee take the best paines we can in the house of God. As if hee said, Being provoked by the example of the learned that lived before my time, I have thought it my duetie, to assay whether my talent in the knowledge of the tongues, may be profitable in any measure to Gods Church, lest I should seeme to have laboured in them in vaine, and lest I should be thought to glory in men, (although ancient,) above that which was in them. Thus S. Jerome may be thought to speake. And to the same effect say wee, that we are so farre off from condemning any of their labours that traveiled before us in this kinde, either in this land or beyond sea, either in King Henries time, or King Edwards (if there were any translation, or correction of a translation in his time) or Queene Elizabeths of ever-renoumed memorie, that we acknowledge them to have beene raised up of God, for the building and furnishing of his Church, and that they deserve to be had of us and of posteritie in everlasting remembrance. The Judgement of Aristotle is worthy and well knowen: If Timotheus had not bene, we had not had much sweet musicke; but if Phrynis (Timotheus his master) had not beene, wee had not had Timotheus. Therefore blessed be they, and most honoured be their name, that breake the ice, and glueth onset upon that which helpeth forward to the saving of soules. Now what can bee more availeable thereto, then to deliever Gods booke unto Gods people in a tongue which they understand? Since of an hidden treasure, and of a fountaine that is sealed, there is no profit, as Ptolomee Philadelph wrote to the Rabbins or masters of the Jewes, as witnesseth Epiphanius: and as S. Augustine saith; A man had rather be with his dog then with a stranger (whose tongue is strange unto him.) Yet for all that, as nothing is begun and perfited at the same time, and the later thoughts are thought to be the wiser: so, if we building upon their foundation that went before us, and being holpen by their labours, doe endevour to make that better which they left so good; no man, we are sure, hath cause to mislike us; they, we persuade our selves, if they were alive, would thanke us. The vintage of Abiezer, that strake the stroake: yet the gleaning of grapes of Ephraim was not to be despised. See Judges 8. verse 2. Joash the king of Israel did not satisfie himselfe, till he had smitten the ground three times; and yet hee offended the Prophet, for giving over then. Aquila, of whom wee spake before, translated the Bible as carefully, and as skilfully as he could; and yet he thought good to goe over it againe, and then it got the credit with the Jewes, to be called , that is accuratly done, as Saint Jerome witnesseth. How many bookes of profane learning have bene gone over againe and againe, by the same translators, by others? Of one and the same booke of Aristotles Ethikes, there are extant not so few as sixe or seven severall translations. Now if this cost may bee bestowed upon the goord, which affordeth us a little shade, and which to day flourisheth, but to morrow is cut downe; what may we bestow, nay what ought we not to bestow upon the Vine, the fruite whereof maketh glad the conscience of man, and the stemme whereof abideth for ever? And this is the word of God, which we translate. What is the chaffe to the wheat, saith the Lord? Tanti vitreum, quanti verum margaritum (saith Tertullian,) if a toy of glasse be of that rekoning with us, how ought wee to value the true pearle? Therefore let no mans eye be evill, because his Majesties is good; neither let any be grieved, that wee have a Prince that seeketh the increase of the spirituall wealth of Israel (let Sanballats and Tobiahs doe so, which therefore doe beare their just reproofe) but let us rather blesse God from the ground of our heart, for working this religious care in him, to have the translations of the Bible maturely considered of and examined. For by this meanes it commeth to passe, that whatsoever is sound alreadie (and all is sound for substance, in one or other of our editions, and the worst of ours farre better then their autentike vulgar) the same will shine as gold more brightly, being rubbed and polished; also if any thing be halting, or superfluous, or not so agreeable to the originall, the same may bee corrected, and the trueth set in place. And what can the King command to bee done, that will bring him more true honour then this? and wherein could they that have beene set a worke, approve their duetie to the King, yea their obedience to God, and love to his Saints more, then by yeelding their service, and all that is within them, for the furnishing of the worke? But besides all this, they were the principall motives of it, and therefore ought least to quarrell it: for the very Historicall trueth is, that upon the importunate petitions of the Puritanes, at this Majesties comming to this Crowne, the Conference at Hampton Court having bene 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 booke, 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 poore and emptie shift; yet even hereupon did his Majestie beginne to bethinke himselfe 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 satisfie our scrupulous Brethren. Now to the later we answere; that wee doe not deny, nay wee affirme and avow, that the very meanest translation of the Bible in English, set foorth by men of our profession (for wee have seene none of theirs of the whole Bible as yet) containeth the word of God, nay, is the word of God. As the Kings Speech which hee uttered in Parliament, being translated into French, Dutch, Italian and Latine, is still the Kings Speech, though it be not interpreted by every Translator with the like grace, nor peradventure so fitly for phrase, nor so expresly for sence, every where. For it is confessed, that things are to take their denomination of the greater part; and a naturall man could say, Verùm ubi multa nitent in carmine, non ego paucis offendor maculis, &c. A man may be counted a vertuous man, though hee have made many slips in his life, (els, there were none vertuous, for in many things we offend all) also a comely man and lovely, though hee have some warts upon his hand, yea, not onely freakles upon his face, but all skarres. No cause therefore why the word translated should bee denied to be the word, or forbidden to be currant, notwithstanding that some imperfections and blemishes may be noted in the setting foorth of it. For what ever was perfect under the Sunne, where Apostles or Apostolike men, that is, men indued with an extraordinary measure of Gods spirit, and priviledged with the priviledge of infallibilitie, had not their hand? The Romanistes therefore in refusing to heare, and daring to burne the Word translated, did no lesse then despite the spirit of grace, from whom originally it proceeded, and whose sense and meaning, as well as mans weaknesse would enable, it did expresse. Judge by an example or two. Plutarch writeth, that after that Rome had beene burnt by the Galles, they fell soone to builde it againe: but doing it in haste, they did not cast the streets, nor proportion the houses in such comely fashion, as had bene most sightly and convenient; was Catiline 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 Ezrah, and the prophesie of Haggai it may be gathered, that the Temple build by Zerubbabel after the returne from Babylon, was by no meanes to bee compared to the former built by Solomon (for they that remembred the former, wept when they considered the latter) notwithstanding, might this later either have bene abhorred and forsaken by the Jewes, or prophaned by the Greekes? The like wee are to thinke of Translations. The translation of the Seventie dissenteth from the Originall in many places, neither doeth it come neere it, for perspicuitie, gratvitie, majestie; yet which of the Apostles did condemne it? Condemne it? Nay, they used it, (as it is apparent, and as Saint Jerome and most learned men doe confesse) which they would not have done, nor by their example of using it, so grace and commend it to the Church, if it had bene unworthy the appellation and name of the word of God. And whereas they urge for their second defence of their vilifying and abusing of the English Bibles, or some pieces thereof, which they meete with, for that heretikes (forsooth) were the Authours of the translations, (heretikes they call us by the same right that they call themselves Catholikes, both being wrong) wee marveile what divinitie taught them so. Wee are sure Tertullian was of another minde: Ex personis probamus fidem, an ex fide personas? Doe we trie mens faith by their persons? we should trie their persons by their faith. Also S. Augustine was of an other minde: for he lighting upon certaine 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 owne booke, with giving commendation to them so farre foorth as they were worthy to be commended, as is to be seene in S. Augustines third booke De doctrinâ Christianâ. To be short, Origen, and the whole Church of God for certain hundred yeeres, were of an other minde: for they were so farre from treading under foote, (much more from burning) the Translation of Aquila a Proselite, that is, one that had turned Jew; of Symmachus, and Theodotion, both Ebionites, that is, most vile heretikes, that they joyned them together with the Hebrew Originall, and the Translation of the Seventie (as hath bene 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 answere a third cavill and objection of theirs against us, for altering and amending our Taanslations [sic] so oft; wherein truely they deale hardly, and strangely with us. For to whom ever was it imputed for a fault (by such as were wise) to goe over that which hee had done, and to amend it where he saw cause? Saint Augustine was not afraide to exhort S. Jerome to a Palinodia or recantation; the same S. 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 sonnes of the Trueth, we must consider what it speaketh, and trample upon our owne credit, yea, and upon other mens too, if either be any way an hinderance to it. This to the cause: then to the persons we say, that of all men they ought to bee most silent in this case. For what varieties have they, and what alterations have they made, not onely of their Service bookes, Portesses and Breviaries, but also of their Latine Translation? The Service booke supposed to be made by S. Ambrose (Officium Ambrosianum) was a great while in speciall use and request: but Pope Hadrian calling a Councill with the ayde of Charles the Emperour, abolished it, yea, burnt it, and commanded the Service-booke of Saint Gregorie universally to be used. Well, Officium Gregorianum gets by this meanes to be in credit, but doeth it continue without change or altering? No, the very Romane Service was of two fashions, the New fashion, and the Old, (the one used in one Church, the other in another) as is to bee seene in Pamelius a Romanist, his Preface, before Micrologus. The same Pamelius reporteth out of Radulphus de Rivo, that about the yeere of our Lord, 1277. Pope Nicolas the third removed out of the Churches of Rome, the more ancient bookes (of Service) and brought into use the Missals of the Friers Minorites, and commaunded them to bee observed there; insomuch that about an hundred yeeres after, when the above named Radulphus happened to be at Rome, he found all the bookes to be new, (of the new stampe.) Neither was there this chopping and changing in the more ancient times onely, but also of late: Pius Quintus himselfe confesseth, that every Bishopricke almost had a peculiar kind of service, most unlike to that which others had: which moved him to abolish all other Breviaries, though never so ancient, and priviledged and published by Bishops in their Dioceses, and to establish and ratifie that onely which was of his owne setting foorth, in the yeere 1568. Now, when the father of their Church, who gladly would heale the soare of the daughter of his people softly and sleightly, and make the best of it, findeth so great fault with them for their oddes and jarring; we hope the children have no great cause to vaunt of their uniformitie. But the difference that appeareth betweene our Translations, and our often correcting of them, is the thing that wee are specially charged with; let us see therefore whether they themselves bee without fault this way, (if it be to be counted a fault, to correct) and whether they bee fit men to throw stones at us: O tandem major parcas insane minori: they that are lesse 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 answere peradventure, that we produced their enemies for witnesses against them; albeit, they were in no other sort enemies, then as S. Paul was to the Galatians, for telling them the trueth: and it were to be wished, that they had dared to tell it them plainlier and oftner. 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 Apostolike Letter & Bull; that the same Leo exhorted Pagnin to translate the whole Bible, and bare whatsoever charges was necessary for the worke? Surely, as the Apostle reasoneth to the Hebrewes, that if the former Law and Testament had bene sufficient, there had beene no need of the latter: so we may say, that if the olde vulgar had bene at all points allowable, to small purpose had labour and charges bene undergone, about framing of a new. If they say, it was one Popes private opinion, and that he consulted onely himselfe; then wee are able to goe further with them, and to averre, that more of their chiefe men of all sorts, even their owne Trent-champions Paiva & Vega, and their owne Inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their owne Cardinall Thomas à Vio Caietan, doe either make new Translations themselves, or follow new ones of other mens making, or note the vulgar Interpretor for halting; none of them feare to dissent from him, nor yet to except against him. And call they this an uniforme tenour of text and judgement about the text, so many of their Worthies disclaiming the now received conceit? Nay, we wil yet come neerer the quicke: doth not their Paris-edition differ from the Louaine, and Hentenius his from them both, and yet all of them allowed by authoritie? Nay, doth not Sixtus Quintus confesse, that certaine Catholikes (he meaneth certainte of his owne side) were in such an humor of translating the Scriptures into Latine, that Satan taking occasion by them, though they thought of no such matter, did strive what he could, out of so uncertaine and manifold a varietie of Translations, so to mingle all things, that nothing might seeme to be left certaine and firme in them, &c? Nay, further, did not the same Sixtus ordaine by an inviolable decree, and that with the counsell and consent of his Cardinals, that the Latine edition of the olde and new Testament, which the Councill of Trent would have to be authenticke, is the same without controversie 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 eight his immediate successour, publisheth another edition of the Bible, containing in it infinite differences from that of Sixtus, (and many of them waightie and materiall) and yet this must be authenticke by all meanes. What is to have the faith of our glorious Lord JESUS CHRIST with Yea and Nay, if this be not? Againe, what is sweet harmonie and consent, if this be? Therfore, as Demaratus of Corinth advised a great King, before he talked of the dissentions among the Grecians, to compose his domesticke broiles (for at that time his Queene and his sonne and heire were at deadly fuide with him) so all the while that our adversaries doe make so many and so various editions themselves, and doe jarre so much about the worth and authoritie of them, they can with no show of equitie challenge us for changing and correcting. But it is high time to leave them, and to shew in briefe what wee proposed to our selves, and what course we held in this our perusall and survay of the Bible. Truly (good Christian Reader) wee never thought from the beginning, that we should neede to make a new Translation, nor yet to make of a bad one a good one, (for then the imputation of Sixtus had bene true in some sort, that our people had bene fed with gall of Dragons in stead of wine, with whey in stead of milke:) but to make a good one better, or out of many good ones, one principall good one, not justly to be excepted against; that hath bene our indeavour, that our marke. To that purpose there were many chosen, that were greater in other mens eyes then in their owne, and that sought the truth rather then their own praise. Againe, they came or were thought to come to the worke, not exercendi causâ (as one saith) but exercitati, that is, learned, not to learne: For the chiefe overseer and under his Majestie, to whom not onely we, but also our whole Church was much bound, knew by his wisedome, which thing also Nazianzen taught so long agoe, that it is a preposterous order to teach first and to learne after, yea that to learne and practise together, is neither commendable for the workeman, nor safe for the worke. Therefore such were thought upon, as could say modestly with Saint Jerome, Et Hebruæum Sermonem ex parte didicimus, & in Latino penè ab ipsis incunabulis &c. detriti sumus. Both we have learned the Hebrew tongue in part, and in the Latine wee have beene exercised almost from our verie cradle. S. Jerome maketh no mention of the Greeke tongue, wherein yet hee did excell, because hee translated not the old Testament out of Greeke, but out of Hebrewe. And in what sort did these assemble? In the trust of their owne knowledge, or of their sharpenesse of wit, or deepenesse of judgement, as it were in an arme 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 S. 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 aske what they had before them, truely it was the Hebrew text of the Olde Testament, the Greeke of the New. These are the two golden pipes, or rather conduits, where-through the olive branches emptie themselves into the golde. Saint Augustine calleth them precedent, or originall tongues; Saint Jerome, fountaines. The same Saint Jerome affirmeth, and Gratian hath not spared to put it into his Decree, That as the credit of the olde Bookes (he meaneth of the Old Testament) is to bee tryed by the Hebrewe Volumes, so of the New by the Greeke tongue, he meaneth by the originall Greeke. If trueth be to be tried by these tongues, then whence should a Translation be made, but out of them? These tongues, therefore, the Scriptures wee say in those tongues, wee set before us to translate, being the tongues wherein God was pleased to speake to his Church by his Prophets and Apostles. Neither did we run over the worke with that posting haste that the Septuagint did, if that be true which is reported of them, that they finished it in 72. dayes; neither were we barred or hindered from going over it againe, having once done it, like S. Jerome, if that be true which himselfe 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, and consequently destitute of former helpes, as it is written of Origen, that hee was the first in a maner, that put his hand to write Commentaries upon the Scriptures, and therefore no marveile, if he overshot himselfe many times. None of these things: the worke hath not bene hudled up in 72. dayes, but hath cost the workemen, as light as it seemeth, the paines of twise seven times seventie two dayes and more: matters of such weight and consequence are to bee speeded with maturitie: for in a businesse of moment a man feareth not the blame of convenient slacknesse. Neither did wee thinke much to consult the Translators or Commentators, Chaldee, Hebrewe, Syrian, Greeke, or Latine, no nor the Spanish, French, Italian, or Dutch; neither did we disdaine to revise that which we had done, and to bring backe to the anvill that which we had hammered: but having and using as great helpes as were needfull, and fearing no reproch for slownesse, nor coveting praise for expedition, wee have at the length, through the good hand of the Lord upon us, brought the worke to that passe that you see. Some peradventure would have no varietie of sences to be set in the margine, lest the authoritie of the Scriptures for deciding of controversies by that shew of uncertaintie, should somewhat be shaken. But we hold their judgmet not to be so be so sound in this point. For though, whatsoever things are necessary are manifest, as S. Chrysostome saith, and as S. Augustine, In those things that are plainely set downe in the Scriptures, all such matters are found that concerne Faith, hope, and Charitie. Yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to weane the curious from loathing of them for their every-where-plainenesse, partly also to stirre up our devotion to crave the assistance of Gods spirit by prayer, and lastly, that we might be forward to seeke ayd of our brethren by conference, and never scorne those that be not in all respects so complete as they should bee, being to seeke in many things our selves, it hath pleased God in his divine providence, heere and there to scatter wordes and sentences of that difficultie and doubtfulnesse, not in doctrinall points that concerne salvation, (for in such it hath beene vouched that the Scriptures are plaine) but in matters of lesse moment, that fearefulnesse would better beseeme us then confidence, and if we will resolve, to resolve upon modestie with S. Augustine, (though not in this same case altogether, yet upon the same ground) Melius est dubitare de occultis, quàm litigare de incertis, it is better to make doubt of those things which are secret, then to strive about those things that are uncertaine. There be many words in the Scriptures, which be never found there but once, (having neither brother nor neighbour, as the Hebrewes speake) so that we cannot be holpen by conference of places. Againe, there be many rare names of certaine birds, beastes and precious stones, &c. concerning which the Hebrewes themselves are so divided among themselves for judgement, that they may seeme to have defined this or that, rather because they would say something, the because they were sure of that which they said, as S. Jerome somewhere saith of the Septuagint. Now in such a case, doth not a margine do well to admonish the Reader to seeke further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulitie, to doubt of those things that are evident: so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can beno lesse then presumption. Therfore as S. Augustine saith, that varietie of Translations is profitable for the finding out of the sense of the Scriptures: so diversitie of signification and sense in the margine, where the text is not so cleare, must needes doe good, yea is necessary, as we are perswaded. We know that Sixtus Quintus expresly forbiddeth, that any varietie of readings of their vulgar edition, should be put in the margine, (which though it be not altogether the same thing to that we have in hand, yet it looketh that way) but we thinke he hath not all of his owne side his favourers, for this conceit. They that are wise, had rather have their judgements at libertie in differences of readings, then to be captivated to one, when it may be the other. If they were sure that their hie Priest had all lawes shut up in his brest, as Paul the second bragged, and that he were as free from errour by speciall priviledge, as the Dictators of Rome were made by law inviolable, it were an other 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 bene a great while, they find that he is subject to the same affections and infirmities that others be, that his skin is penetrable, and therefore so much as he prooveth, not as much as he claimeth, they grant and embrace. An other thing we thinke good to admonish thee of (gentle Reader) that wee have not tyed our selves to an uniformitie of phrasing, or to an identitie of words, as some peradventure would wish that we had done, because they observe, that some learned men some where, have beene as exact as they could that way. Truly, that we might not varie from the sense of that which we had translated before, if the word signified the same thing in both places (for there bee some wordes that bee not of the same sense every where) we were especially carefull, and made a conscience, according to our duetie. But, that we should expresse the same notion in the same particular word; as for example, if we translate the Hebrew or Greeke word once by Purpose, never to call it Intent; if one where Journeying, never Traveiling; if one where Thinke, never Suppose; if one where Paine, never Ache; if one where Joy, never Gladnesse, &c. Thus to minse the matter, wee thought to savour more of curiositie then wisedome, and that rather it would breed scorne in the Atheist, then bring profite to the godly Reader. For is the kingdome of God become words or syllables? why should wee be in bondage to them if we may be free, use one precisely when wee may use another no lesse fit, as commodiously? A godly Father in the Primitive time shewed himselfe greatly moved, that one of the newfanglenes called , though the difference be little or none; and another reporteth, that he was much abused for turning Cucurbita (to which reading the people had beene used) into Hedera. Now if this happen in better times, and upon so small occasions, wee might justly feare hard censure, if generally wee should make verball and unnecessary changings. We might also be charged (by scoffers) with some unequall dealing towards a great number of good English wordes. For as it is written of a certaine great Philosopher, that he should say, that those logs were happie that were made images to be worshipped; for their fellowes, as good as they, lay for blockes behinde the fire: so if wee should say, as it were, unto certaine words, Stand up higher, have a place in the Bible alwayes, and to others of like qualitie, Get ye hence, be banished for ever, wee might be taxed peradventure with S. James his words, namely, To be partiall in our selves and judges of evill thoughts. Adde hereunto, that nicenesse in wordes was alwayes counted the next step to trifling, and so was to bee curious about names too: also that we cannot follow a better patterne for elocution then God himselfe; therefore hee using divers words, in his holy writ, and indifferently for one thing in nature: we, if wee will not be superstitious, may use the same libertie in our English versions out of Hebrew & Greeke, for that copie or store that he hath given us. Lastly, wee have on the one side avoided the scrupulositie of the Puritanes, who leave the olde Ecclesticall words, and betake them to other, as when they put washing for Baptisme, and Congregation in stead of Church: as also on the other side we have shunned the obscuritie of the Papists, in their Azimes, Tunike, Rational, Holocausts, Præpuce, Pasche, and a number of such like, whereof their late Translation is full, and that of purpose to darken the sence, that since they must needs translate the Bible, yet by the language thereof, it may bee kept from being understood. But we desire that the Scripture may speake like it selfe, as in the language of Canaan, that it may bee understood even of the very vulgar. Many other things we might give thee warning of (gentle Reader) if wee had not exceeded the measure of a Preface alreadie. It remaineth, that we commend thee to God, and to the Spirit of his grace, which is able to build further then we can aske or thinke. Hee removeth the scales from our eyes, the vaile from our hearts, opening our wits that wee 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 fountaines of living water which yee digged not; doe not cast earth into them with the Philistines, neither preferre broken pits before them with the wicked Jewes. Others have laboured, and you may enter into their labours; O receive not so great things in vaine, O despise not so great salvation! Be not like swine to treade under foote so precious things, neither yet like dogs to teare 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 messe of potage. If light be come into the world, love not darknesse more then light; if foode, if clothing be offered, goe not naked, starve not your selves. Remember the advise of Nazianzene, It is a grievous thing (or dangerous) to neglect a great faire, and to seeke to make markets afterwards: also the encouragement of S. Chrysostome, It is altogether impossible, that he that is sober (and watchfull) should at any time be neglected: Lastly, the admonition and menacing of S. Augustine, They that despise Gods will inviting them, shal feele Gods will taking vengeance of them. It is a fearefull thing to fall into the hands of the living God; but a blessed thing it is, and will bring us to everlasting blessednes in the end, when God speaketh unto us, to hearken; when he setteth his word before us, to reade it; when hee stretcheth out his hand and calleth, to answere, Here am I; here wee are to doe thy will, O God. The Lord worke 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 prayse and thankesgiving. Amen. <-- Return to 1611 Bible Read the 1769 Introduction... 1769 King James Bible Introduction TO THE MOST HIGH AND MIGHTY PRINCE JAMES, [BY THE GRACE OF GOD,] KING OF GREAT BRITAIN, FRANCE, AND IRELAND, DEFENDER OF THE FAITH, &c. The Translators of the Bible wish Grace, Mercy, and Peace, through JESUS CHRIST our Lord. GREAT and manifold were the blessings, most dread Sovereign, which Almighty God, the Father of all mercies, bestowed upon us the people of [England], when first he sent Your Majesty's Royal Person to rule and reign over us. For whereas it was the expectation of many, who wished not well unto our [Sion], that upon the setting of that bright [Occidental Star], Queen [Elizabeth] of most happy memory, some thick and palpable clouds of darkness would so have overshadowed this Land, that men should have been in doubt which way they were to walk; and that it should hardly be known, who was to direct the unsettled State; the appearance of Your Majesty, as of the [Sun] in his strength, instantly dispelled those supposed and surmised mists, and gave unto all that were well affected exceeding cause of comfort; especially when we beheld the Government established in Your Highness and Your hopeful Seed, by an undoubted Title, and this also accompanied with peace and tranquility at home and abroad. But among all our joys, there was no one that more filled our hearts, than the blessed continuance of the preaching of God's sacred Word among us; which is that inestimable treasure, which excelleth all the riches of earth; because the fruit thereof extendeth itself, not only to the time spent in this transitory world, but directeth and disposeth men unto that eternal happiness which is above in heaven. Then not to suffer this to fall to the ground, but rather to take it up, and to continue it in that state, wherein the famous Predecessor of Your Highness did leave it: nay, to go forward with the confidence and resolution of a Man in maintaining the truth of Christ, and propagating it far and near, is that which hath so bound and firmly knit the hearts of all Your Majesty's loyal and religious people unto You, that Your very name is precious among them: their eye doth behold You with comfort, and they bless You in their hearts, as that sanctified Person, who, under God, is the immediate Author of their true happiness. And this their contentment doth not diminish or decay, but every day increaseth and taketh strength, when they observe, that the zeal of Your Majesty toward the house of God doth not slack or go backward, but is more and more kindled, manifesting itself abroad in the farthest parts of [Christendom], by writing in defence of the Truth, (which hath given such a blow unto that man of Sin, as will not be healed,) and every day at home, by religious and learned discourse, by frequenting the house of God, by hearing the Word preached, by cherishing the Teachers thereof, by caring for the Church, as a most tender and loving nursing Father. There are infinite arguments of this right Christian and religious affection in Your Majesty; but none is more forcible to declare it to others than the vehement and perpetuated desire of accomplishing and publishing of this work, which now with all humility we present unto Your Majesty. For when Your Highness had once out of deep judgment apprehended how convenient it was, that out of the Original Sacred Tongues, together with comparing of the labours, both in our own, and other foreign Languages, of many worthy men who went before us, there should be one more exact Translation of the holy Scriptures into the [English Tongue]; Your Majesty did never desist to urge and to excite those to whom it was commended, that the work might be hastened, and that the business might be expedited in so decent a manner, as a matter of such importance might justly require. And now at last, by the mercy of God, and the continuance of our labours, it being brought unto such a conclusion, as that we have great hopes that the Church of [England] shall reap good fruit thereby; we hold it our duty to offer it to Your Majesty, not only as to our King and Sovereign, but as to the principal Mover and Author of the work: humbly craving of Your most Sacred Majesty, that since things of this quality have ever been subject to the censures of illmeaning and discontented persons, it may receive approbation and patronage from so learned and judicious a Prince as Your Highness is, whose allowance and acceptance of our labours shall more honour and encourage us, than all the calumniations and hard interpretations of other men shall dismay us. So that if, on the one side, we shall be traduced by Popish Persons at home or abroad, who therefore will malign us, because we are poor instruments to make God's holy Truth to be yet more and more known unto the people, whom they desire still to keep in ignorance and darkness; or if, on the other side, we shall be maligned by selfconceited Brethren, who run their own ways, and give liking unto nothing, but what is framed by themselves, and hammered on their anvil; we may rest secure, supported within by the truth and innocency of a good conscience, having walked the ways of simplicity and integrity, as before the Lord; and sustained without by the powerful protection of Your Majesty's grace and favour, which will ever give countenance to honest and Christian endeavors against bitter censures and uncharitable imputations. The Lord of heaven and earth bless Your Majesty with many and happy days, that, as his heavenly hand hath enriched Your Highness with many singular and extraordinary graces, so You may be the wonder of the world in this latter age for happiness and true felicity, to the honour of that great GOD, and the good of his Church, through Jesus Christ our Lord and only Saviour. The Translators to the Reader Zeale to promote the common good, whether it be by devising any thing our selves, or revising that which hath bene laboured by others, deserveth certainly much respect and esteeme, but yet findeth but cold intertainment in the world. It is welcommed with suspicion in stead of love, and with emulation in stead of thankes: and if there be any hole left for cavill to enter, (and cavill, if it doe not finde a hole, will make one) it is sure to bee misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For, was there ever any thing projected, that savoured any way of newnesse or renewing, but the same endured many a storme of gaine-saying, or opposition? A man would thinke that Civilitie, holesome Lawes, learning and eloquence, Synods, and Church-maintenance, (that we speake of no more things of this kinde) should be as safe as a Sanctuary, and ll out of shot, as they say, that no man would lift up the heele, no, nor dogge moove his tongue against the motioners of them. For by the first, we are distinguished from bruit-beasts led with sensualitie: By the second, we are bridled and restrained from outragious behaviour, and from doing of injuries, whether by fraud or by violence: By the third, we are enabled to informe and reforme others, by the light and feeling that we have attained unto our selves: Briefly, by the fourth being brought together to a parle face to face, we sooner compose our differences then by writings, which are endlesse: And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be lesse cruell, that kill their children assoone as they are borne, then those noursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts againe themselves do hang to receive the Spirituall and sincere milke of the word) livelyhood and support fit for their estates. Thus it is apparent, that these things which we speake of, are of most necessary use, and therefore, that none, either without absurditie can speake against them, or without note of wickednesse can spurne against them. Yet for all that, the learned know that certain worthy men have been brought to untimely death for none other fault, but for seeking to reduce their countrymen to good order and discipline; and that in some commonweals it was made a capital crime, once to motion the making of a new law for the abrogating of an old, though the same were most pernicious; and that certain, which would be counted pillars of the state, and patterns of virtue and prudence, could not be brought for a long time to give way to good letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison; and fourthly, that he was no babe, but a great clerk, that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any synod, or meeting of the clergy, but rather the contrary; and lastly, against church maintenance and allowance, in such sort, as the ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself, though superstitious) was devised--namely, that at such a time as the professors and teachers of Christianity in the Church of Rome, then a true church, were liberally endowed, a voice forsooth was heard from heaven, saying, "Now is poison poured down into the church," etc.. Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or consequence, we subject ourselves to everyone's censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and that princes are privileged by their high estate, he is deceived. "As the sword devoureth as well one as the other," as it is in Samuel ; nay, as the great commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; and as the king of Syria commanded his chief captains to "fight neither with small nor great, save only against the king of Israel" ; so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest. David was a worthy prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as ever he did (even for bringing back the Ark of God in solemnity), he was scorned and scoffed at by his own wife. Solomon was greater than David--though not in virtue, yet in power--and by his power and wisdom he built a temple to the LORD, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwise, why do they lay it in his son's dish, and call unto him for easing of the burden : "Make," say they, "the grievous servitude of thy father, and his sore yoke, lighter"? Belike he had charged them with some levies, and troubled them with some carriages. Hereupon they raise up a tragedy, and wish in their heart the temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to every one's conscience. The highest personages have been calumniated If we will descend to later times, we shall find many the like examples of such kind, or rather unkind, acceptance. The first Roman emperor did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation, than when he corrected the calendar, and ordered the year according to the course of the sun; and yet this was imputed to him for novelty, and arrogancy, and procured to him great obloquy. So the first christened emperor (at the leastwise, that openly professed the faith himself, and allowed others to do the like), for strengthening the empire at his great charges, and providing for the church as he did, got for his labour the name "Pupillus," as who would say, a wasteful prince, that had need of a guardian or overseer. So the best christened emperor, for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not see war but find it, was judged to be no man at arms (though indeed he excelled in feats of chivalry, and showed so much when he was provoked), and condemned for giving himself to his ease, and to his pleasure. To be short, the most learned emperor of former times (at the least, the greatest politician), what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he hath been blotted by some to be an epitomist--that is, one that extinguished worthy whole volumes, to bring his abridgments into request. This is the measure that hath been rendered to excellent princes in former times, even, Cum bene facerent, male audire--"for their good deeds to be evil spoken of." Neither is there any likelihood that envy and malignity died and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages: "You are risen up in your fathers' stead, an increase of sinful men". "What is that that hath been done? that which shall be done, and there is no new thing under the sun," saith the wise man ; and St. Stephen, "As your fathers did, so do you". His Majesty's constancy, notwithstanding calumniation, for the survey of the English translations This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign, and his offspring forever, "Himself and children, and children's children always") knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth anything for the public (especially if it pertain to religion, and to the opening and clearing of the word of God), the same setteth himself upon a stage to be glouted upon by every evil eye; yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that meddleth with men's religion in any part, meddleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding, his royal heart was not daunted or discouraged for this that colour, but stood resolute, "as a statue immovable, and an anvil not easy to be beaten into plates", as one saith; he knew who had chosen him to be a soldier, or rather a captain, and being assured that the course which he intended made much for the glory of God, and the building up of his church, he would not suffer it to be broken off for whatsoever speeches or practices. It doth certainly belong unto kings, yea, it doth specially belong unto them, to have care of religion; yea, to know it aright; yea, to profess it zealously; yea, to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, "Them that honor me, I will honor" ; neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon, and the only weapon, that both preserved Constantine's person, and avenged him of his enemies. The praise of the Holy Scriptures But now what piety without truth? what truth (what saving truth) without the word of God? What word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded to search, John 5:39, Isa. 8:20. They are commended that searched and studied them, Acts 17:11 and 8:28-29. They are reproved that were unskillful in them, or slow to believe them, Matt. 22:29, Luke 24:25. They can make us wise unto salvation, 2 Tim. 3:15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; tolle, lege, "take up and read, take up and read" the Scriptures (for unto them was the direction), it was said unto St. Augustine by a supernatural voice. "Whatsoever is in the Scriptures, believe me," saith the same St. Augustine, "is high and divine; there is verily truth, and a doctrine most fit for the refreshing of men's minds, and truly so tempered, that everyone may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true religion requireth". Thus St. Augustine. And St. Jerome: Ama scripturas, et amabit te sapientia, etc., "Love the Scriptures, and wisdom will love thee." And St. Cyril against Julian: "Even boys that are bred up in the Scriptures, become most religious, etc.". But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ's time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? "I adore the fulness of the Scripture," saith Tertullian against Hermogenes. And again, to Apelles, an heretic of the like stamp, he saith, "I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without scripture." So St. Justin Martyr before him: "We must know by all means," saith he, "that it is not lawful (or possible) to learn (anything) of God or of right piety, save only out of the prophets, who teach us by divine inspiration". So Saint Basil after Tertullian, "It is a manifest falling way from the faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them, epeisagein) any of those things that are not written". We omit to cite to the same effect, St. Cyril, Bishop of Jerusalem, in his Fourth Cataches, St. Jerome against Helvidius, St. Augustine in his third book against the letters of Petilian, and in very many other places of his works. Also we forebear to descend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them? of curiosity, if we be not content with them? Men talk much of eiresiwnh, how many sweet and goodly things it had hanging on it; of the Philosopher's Stone, that it turneth copper into gold; of cornucopia, that it had all things necessary for food in it; of Panaces the herb, that it was good for diseases; of Catholicon the drug, that it is in stead of all purges; of Vulcan's armor, that it was an armor of proof against all thrusts and all blows, etc.. Well, that which they falsely or vainly attributed to these things for bodily good, we may justly and with full measure ascribe unto the Scripture, for spiritual. It is not only an armor, but also a whole armory of weapons, both offensive and defensive, whereby we may save ourselves and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of manna, or a cruse of oil, which were for memory only, or for a meal's meat or two, but as it were a shower of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a panary of wholesome food against finewed traditions; a physician's shop (St. Basil calleth it) of preservatives against poisoned heresies; a pandect of profitable laws against rebellious spirits; a treasury of most costly jewels against beggarly rudiments; finally, a fountain of most pure water springing up unto everlasting life. And what marvel? The original thereof being from heaven, not from earth; the Author being God, not man; the Inditer, the Holy Spirit, not the wit of the apostles or prophets; the penmen such as were sanctified from the womb, and endued with a principal portion of God's spirit; the matter, verity, piety, purity, uprightness; the form, God's word, God's testimony, God's oracles, the word of truth, the word of salvation, etc.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the Holy Ghost; lastly, the end and reward of the study thereof, fellowship with the saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away. Happy is the man that delighteth in the Scripture, and thrice happy that meditateth in it day and night. Translation necessary But how shall men meditate in that which they cannot understand? How shall they understand that which is kept close in an unknown tongue? As it is written, "Except I know the power of the voice, I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian to me". The apostle excepteth no tongue; not Hebrew the ancientest, not Greek the most copious, not Latin the finest. Nature taught a natural man to confess that all of us in those tongues which we do not understand are plainly deaf; we may turn the deaf ear unto them. The Scythian counted the Athenian, whom he did not understand, barbarous ; so the Roman did the Syrian and the Jew (even St. Jerome himself called the Hebrew tongue barbarous, belike because it was strange to so many) ; so the Emperor of Constantinople calleth the Latin tongue barbarous, though Pope Nicolas do storm at it: ; so the Jews long before Christ called all other nations Lognazim, which is little better than barbarous. Therefore as one complaineth, that always in the senate of Rome, there was one or other that called for an interpreter, so, lest the church be driven to the like exigent, it is necessary to have translations in a readiness. Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most holy place; that removeth the cover of the well, that we may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which means the flocks of Laban were watered. Indeed, without translation into the vulgar tongue, the unlearned are but like children at Jacob's well (which was deep) without a bucket or something to draw with; or as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this motion, "Read this, I pray thee," he was fain to make this answer: "I cannot, for it is sealed". The translation of the Old Testament out of the Hebrew into Greek While God would be known only in Jacob, and have his name great in Israel, and in none other place; while the dew lay on Gideon's fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the language of Canaan--that is, Hebrew--, one and the same original in Hebrew was sufficient. But when the fulness of time drew near that the Sun of righteousness, the Son of God, should come into the world, whom God ordained to be a reconciliation through faith in His blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek prince (Greek for descent and language), even of Ptolemy Philadelph, king of Egypt, to procure the translating of the book of God out of Hebrew into Greek. This is the translation of the Seventy Interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as St. John Baptist did among the Jews by vocal. For the Grecians, being desirous of learning, were not wont to suffer books of worth to lie moulding in kings' libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common. Again, the Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Africa too. Therefore the word of God, being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house; or like a proclamation sounded forth in the market place, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first preachers of the gospel to appeal unto for witness, and for the learners also of those times to make search and trial by. It is certain, that that translation was not so sound and so perfect, but it needed in many places correction; and who had been so sufficient for this work as the apostles or apostolic men? Yet it seemed good to the Holy Ghost and to them, to take that which they found (the same being for the greatest part true and sufficient), rather than making a new, in that new world and green age of the church--to expose themselves to many exceptions and cavillations, as though they made a translation to serve their own turn, and therefore bearing a witness to themselves, their witness not to be regarded. This may be supposed to be some cause why the translation of the Seventy was allowed to pass for current. Notwithstanding, though it was commended generally, yet it did not fully content the learned--no, not of the Jews. For not long after Christ, Aquila fell in hand with a new translation, and after him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the authors whereof were not known. These with the Seventy made up the Hexapla, and were worthily and to great purpose compiled together by Origen. Howbeit the edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius gathereth), but also was used by the Greek Fathers for the ground and foundation of their commentaries. Yea, Epiphanius above named doth attribute so much unto it, that he holdeth the authors thereof not only for interpreters, but also for prophets in some respect; and Justinian the Emperor, enjoining the Jews his subjects to use specially the translation of the Seventy, rendereth this reason thereof: because they were as it were enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the prophet to be men and not God, and their horses flesh and not spirit ; so it is evident (and St. Jerome affirmeth as much) that the Seventy were interpreters; they were not prophets. They did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance; yea, sometimes they may be noted to add to the original, and sometimes to take from it, which made the apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the Spirit gave them utterance. This may suffice touching the Greek translations of the Old Testament. Translation out of Hebrew and Greek into Latin There were also, within a few hundred years after Christ, translations many into the Latin tongue; for this tongue also was very fit to convey the law and the gospel by, because in those times very many countries of the West, yea of the South, East and North, spake or understood Latin, being made provinces to the Romans. But now the Latin translations were too many to be all good, for they were infinite (Latini interpretes nullo modo numerari possunt, saith St. Augustine). Again they were not out of the Hebrew fountain (we speak of the Latin translations of the Old Testament) but out of the Greek stream; therefore, the Greek being not altogether clear, the Latin derived from it must needs be muddy. This moved St. Jerome--a most learned father, and the best linguist without controversy of his age or of any that went before him--to undertake the translating of the Old Testament, out of the very fountains themselves; which he performed with that evidence of great learning, judgment, industry, and faithfulness, that he hath forever bound the church unto him in a debt of special remembrance and thankfulness. The translating of the Scripture into the vulgar tongues Now though the Church were thus furnished with Greek and Latin translations, even before the faith of Christ was generally embraced in the empire (for the learned know that even in St. Jerome's time, the consul of Rome and his wife were both Ethnics, and about the same time the greatest part of the senate also) ; yet for all that the godly-learned were not content to have the Scriptures in the language which they themselves understood, Greek and Latin (as the good lepers were not content to fare well themselves, but acquainted their neighbors with the store that God had sent, that they also might provide for themselves) ; but also for the behoof and edifying of the unlearned which hungered and thirsted after righteousness, and had souls to be saved as well as they, they provided translations into the vulgar for their countrymen, insomuch that most nations under heaven did shortly after their conversion, hear Christ speaking unto them in their mother tongue, not by the voice of their minister only, but also by the written word translated. If any doubt hereof, he may be satisfied by examples enough, if enough will serve the turn. First, St. Jerome saith, Multarum gentium linguis Scriptura ante translata, docet falsa esse quae addita sunt, etc.; i.e., "The Scripture being translated before in the languages of many nations, doth show that those things that were added (by Lucian and Hesychius) are false". So St. Jerome in that place. The same Jerome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy suae linguae hominibus, i.e., for his countrymen of Dalmatia Which words not only Erasmus doth understand to purport, that St. Jerome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis, and Alphonsus a' Castro (that we speak of no more), men not to be excepted against by them of Rome, do ingenuously confess as much. So St. Chrysostom, that lived in St. Jerome's time, giveth evidence with him: "The doctrine of St. John," saith he, "did not in such sort"--as the philosophers' did--"vanish away; but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations, being barbarous people, translated it into their (mother) tongue, and have learned to be (true) philosophers"--he meaneth "Christians". To this may be added Theodoret, as next unto him, both for antiquity and for learning. His words be these: "Every country that is under the sun, is full of these words (of the apostles and prophets) and the Hebrew tongue (he meaneth the Scriptures in the Hebrew tongue) is turned not only into the language of the Grecians, but also of the Romans, and Egyptians, and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and briefly into all the languages that any nation useth". So he. In like manner, Ulpilas is reported by Paulus Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the Gothic tongue, John, bishop of Sevil, by Vasseus to have turned them into Arabic, about the year of our Lord 717 ; Beda by Cistertiensis, to have turned a great part of them into Saxon; Efnard by Trithemius, to have abridged the French psalter, as Beda had done the Hebrew, about the year 800; King Alfred by the said Cistertiensis, to have turned the psalter into Saxon ; Methodius by Aventinus (printed at Ingolstadt) to have turned the Scriptures into Slavonian ; Valdo, bishop of Frising, by Beatus Rhenanus to have caused about that time the gospels to be translated into Dutch rhythm, yet extant in the Library of Corbinian ; Valdus, by divers to have turned them himself or to have gotten them turned into French, about the year 1160; Charles the Fifth of that name, surnamed the Wise, to have caused them to be turned into French, about 200 years after Valdus his time, of which translation there be many copies yet extant, as witnesseth Beroaldus. Much about that time, even in our King Richard the Second's days, John Trevisa translated them into English, and many English Bibles in written hand are yet to be seen with divers, translated, as it is very probable, in that age. So the Syrian translation of the New Testament is in most learned men's libraries of Widminstadius his setting forth, and the psalter in Arabic is with many of Augustinus Nebiensis' setting forth. So Postel affirmeth, that in his travel he saw the gospels in the Ethiopian tongue; and Ambrose Thesius allegeth the psalter of the Indians, which he testifieth to have been set forth by Potken in Syrian characters. So that to have the Scriptures in the mother tongue is not a quaint conceit lately taken up, either by the Lord Cromwell in England, or by the Lord Radevile in Polony, or by the Lord Ungnadius in the emperor's dominion, but hath been thought upon and put in practice of old, even from the first times of the conversion of any nation; no doubt because it was esteemed most profitable, to cause faith to grow in men's hearts the sooner, and to make them to be able to say with the words of the Psalms, "As we have heard, so we have seen". The unwillingness of our chief adversaries that the Scriptures should be divulged in the mother tongue, etc. Now the church of Rome would seem at the length to bear a motherly affection towards her children, and to allow them the Scriptures in their mother tongue. But indeed it is a gift, not deserving to be called a gift--an unprofitable gift ; they must first get a license in writing before they may use them, and to get that, they must approve themselves to their confessor--that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their superstition. Howbeit, it seemed too much to Clement the Eighth that there should be any license granted to have them in the vulgar tongue, and therefore he overruleth and frustrateth the grant of Pius the Fourth. So much are they afraid of the light of the Scripture (Lucifugae Scripturarum, as Tertullian speaketh) that they will not trust the people with it--no, not as it is set forth by their own sworn men; no, not with the license of their own bishops and inquisitors. Yea, so unwilling they are to communicate the Scriptures to the people's understanding in any sort, that they are not ashamed to confess that we forced them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touchstone, but he that hath the counterfeit; neither is it the true man that shunneth the light, but the malefactor, lest his deeds should be reproved ; neither is it the plain-dealing merchant that is unwilling to have the weights, or the meteyard brought in place, but he that useth deceit. But we will let them alone for this fault, and return to translation. The speeches and reasons, both of our brethren and of our adversaries, against this work Many men's mouths have been open a good while (and yet are not stopped) with speeches about the translation so long in hand, or rather perusals of translations made before, and ask what may be the reason, what the necessity of the employment. Hath the church been deceived, say they, all this while? Hath her sweet bread been mingled with leaven, here silver with dross, her wine with water, her milk with lime? (Lacte gypsum male miscetur, saith St. Ireney.) We hoped that we had been in the right way, that we had had the oracles of God delivered unto us, and that though all the world had cause to be offended and to complain, yet that we had none. Hath the nurse holden out the breast, and nothing but wind in it? Hath the bread been delivered by the Fathers of the Church, and the same proved to be lapidosus, as Seneca speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certain brethren. Also the adversaries of Judah and Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both the work and the workmen, saying, "What do these weak Jews, etc.? Will they make the stones whole again out of the heaps of dust which are burnt? Although they build, yet if a fox go up, he shall even break down their stony wall". "Was their translation good before? Why do they now mend it? Was it not good? Why then was it obtruded to the people? Yea, why did the Catholics (meaning popish Romanists) always go in jeopardy, for refusing to go to hear it? Nay, if it must be translated into English, Catholics are fittest to do it. They have learning, and they know when a thing is well; they can manum de tabula." We will answer them both briefly; and the former, being brethren, thus, with St. Jerome, Damnamus veteres? Minime, sed post priorum studia in domo Domini quod possums laboramus. That is, "Do we condemn the ancient? In no case, but after the endeavors of them that were before us, we take the best pains we can in the house of God." As if he said, "Being provoked by the example of the learned men that lived before my time, I have thought it my duty, to assay whether my talent in the knowledge of the tongues may be profitable in any measure to God's church, lest I should seem to laboured in them in vain, and lest I should be thought to glory in men (although ancient) above that which was in them." Thus St. Jerome may be thought to speak. A satisfaction to our brethren And to the same effect say we, that we are so far off from condemning any of their labors that travailed 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 music; but if Phrynis (Timotheus his 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 a 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 later 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 endeavor to make that better which they left so good, no man, we are sure, hath cause to mislike us; they, we persuade ourselves, if they were alive, would thank us. The vintage of Abiezer, that strake the stroke, yet the gleaning of grapes of Ephraim was not to be despised (see Judges 8:2). Joash the king of Israel did not satisfy himself till he had smitten the ground three times; and yet he offended the prophet, for giving over then. Aquila, of whom we spake before, translated the Bible as carefully and as skillfully as he could; and yet he thought good to go over it again, and then it got the credit with the Jews, to be called kata akribeian, that is, "accurately done," as St. Jerome witnesseth. How many books of profane learning have been gone over again and again by the same translators? by others? Of one and the same book of Aristotle's Ethics, there are extant not so few as six or seven several translations. Now if this cost may be bestowed upon the gourd, which affordeth us a little shade, and which today flourisheth, but tomorrow is cut down; what may we bestow--nay, what ought we not to bestow--upon the vine, the fruit whereof maketh glad the conscience of man, and the stem whereof abideth forever? And this is the word of God, which we translate. "What is the chaff to the wheat, saith the Lord?" Tanti vitreum, quanti verum margaritum, saith Tertullian --"if a toy of glass be of that reckoning with us, how ought we to value the true pearl?" Therefore let no man's eye be evil, because His Majesty's is good; neither let any be grieved, that we have a prince that seeketh the increase of the spiritual wealth of Israel. (Let Sanballats and Tobiahs do so, which therefore do bear their just reproof.) But let us rather bless God from the ground of our heart, for working this religious care in him, to have the translations of the Bible maturely considered of and examined. For by this means it cometh to pass, that whatsoever is sound already (and all is sound for substance, in one or other of our editions, and the worst of ours far better than their authentic vulgar), the same will shine as gold more brightly, being rubbed and polished; also, if anything be halting, or superfluous, or not so agreeable to the original, the same 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 Puritans, 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. An answer to the imputations of our adversaries 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 theirs of the whole Bible as yet) containeth 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, everywhere. 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, etc. --"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 whatever was perfect under the sun, where apostles or apostolic 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 Catiline 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. Jerome and most learned men do confess), which they would not have done, nor by their example of using 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 of their vilifying and abusing of the English Bibles, or some pieces thereof which they meet with, for that "heretics," forsooth, were the authors of the translations ("heretics" they call us by the same right that they call themselves "Catholics," 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 doctrina Christiana. 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 heretics)--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 theirs against us, for altering and amending our translations so oft; wherein truly they deal hardly and strangely with us. For to whomever 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. Jerome to a palinodia or recantation, and doth even glory that he seeth his infirmities. If we 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, portasses, 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 Hadrian calling a council with the aid of Charles the emperor, abolished it--yea, burned 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, the other in another--, as is to be seen in Pamelius, a Romanist, his preface before Micrologus. The same Pamelius reporteth out 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 Friars 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 were there this chopping and changing in the more ancient times only, but also of late: Pius Quintus himself confesseth, that every bishopric almost had a peculiar 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 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 apostolic letter and bull; that the same Leo exhorted Pagnin 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 inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their own Cardinal Thomas a Vio Caietan, 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 Lovaine, and Hentenius his from them both, and yet all of them allowed by authority? Nay, doth not Sixtus Quintus confess, that certain Catholics (he meaneth certain of his own side) were in such an humor 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, etc. ? 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 authentic, 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, published 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 authentic 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 dissensions among the Grecians, to compose his domestic 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 show of equity challenge us for changing and correcting. The purpose of the translators with their number, furniture, care, etc. But it is high time to leave them, and to show in 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 whey 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 endeavor, 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 ergodiwkthV 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, yea that to en piqw keramian manqanein, "to learn and practice together," is neither commendable for the workman, nor safe for the work. Therefore such were thought upon as could say modestly with St. Jerome, Et Hebreaeum sermonem ex parte didicimus, et in Latino pene ab ipsis incunabulis, etc., 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. Jerome 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 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 olive branches empty themselves into the gold. St. Augustine calleth them precedent, or original tongues ; St. Jerome, fountains. The same St. Jerome 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 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. Jerome--if that be true which himself reporteth, that he could no sooner write anything 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, and consequently destitute of former helps, as it 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. Reasons moving us to set diversity of senses in the margin, where there is great probability for each 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 that show of uncertainty should somewhat be shaken. But we hold their judgment not to be so sound in this point. For though "whatsoever things are necessary are manifest," as St. Chrysostom saith, and as St. Augustine, "In those things that are plainly set down in the Scriptures, all such matters are found that concern faith, hope, and charity" ; yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to wean the curious from the loathing of them for their everywhere plainness, partly also to stir up our devotion to crave the assistance of God's Spirit by prayer, and lastly, that we might be forward to seek aid of our brethren by conference, and never scorn those that be not in all respects so complete as they should be, being to seek in many things ourselves, it hath pleased God in His divine providence, here and there to scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern salvation (for in such it hath been vouched that the Scriptures are plain), but in matters of less moment, that fearfulness would better beseem us than confidence, and if we will resolve upon modesty with St. Augustine (though not in this same case altogether, yet upon the same ground), Melius est dubitare de occultis, quam litigare de incertis, --"it is better to make doubt of those things which are secret, than to strive about those things that are uncertain." There be many words in the Scriptures which be never found there but once (having neither brother nor neighbor, as the Hebrews speak), so that we cannot be holpen by conference of places. Again, there be many rare names of certain birds, beasts and precious stones, etc., concerning which the Hebrews themselves are so divided among themselves for judgment, that they may seem to have defined this or that rather because they would say something than because they were sure of that which they said, as St. Jerome somewhere saith of the Septuagint. Now in such a case, doth not a margin do well to admonish the reader to seek further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulity, to doubt of those things that are evident, so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no less than presumption. Therefore as St. Augustine saith, that variety of translations is profitable for the finding out of the sense of the Scriptures ; so diversity of signification and sense in the margin, 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 favorers 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 dictators 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 skin is penetrable; and therefore so much as he proveth, not as much as he claimeth, they grant and embrace. Reasons inducing us not to stand curiously upon an identity of phrasing Another thing we think good to admonish thee of, gentle reader: that we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe that some learned men somewhere have been as exact as they could that way. Truly, that we might not vary from the sense of that which we had translated before, if the word signified the same thing in both places (for there be some words that be not of the same sense everywhere), we were especially careful, and made a conscience according to our duty. But that we should express the same notion in the same particular word, as for example, if we translate the Hebrew or Greek word once by purpose, never to call it intent; if one where journeying, never travelling; if one where think, never suppose; if one where pain, never ache; if one where joy, never gladness, etc--thus, to mince the matter, we thought to savor more of curiosity than wisdom, and that rather it would breed scorn in the atheist than bring profit to the godly reader. For is the kingdom of God become words or syllables? Why should we be in bondage to them if we may be free, use one precisely when we may use another no less fit, as commodiously? A godly Father in the Primitive time showed himself greatly moved, that one of newfangleness called krabbaton, "skimpouV", though the difference be little or none; and another reporteth that he was much abused for turning "cucurbita" (to which reading the people had been used) into "hedera". Now if this happen in better times, and upon so small occasions, we might justly fear hard censure, if generally we should make verbal and unnecessary changings. We might also be charged (by scoffers) with some unequal dealing towards a great number of good English words. For as it is written of a certain great philosopher, that he should say, that those logs were happy that were made images to be worshipped, for their fellows, as good as they, lay for blocks behind the fire; so if we should say, as it were, unto certain words, "Stand up higher; have a place in the Bible always," and to others of like quality, "Get ye hence; be banished forever," we might be taxed peradventure with St. James his words, namely, "To be partial in ourselves, and judges of evil thoughts." Add hereunto, that niceness in words was always counted the next step to trifling, and so was to be curious about names, too; also, that we cannot follow a better pattern for elocution than God Himself; therefore, He using divers words, in His holy writ, and indifferently for one thing in nature, we, if we will not be superstitious, 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 Puritans, 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 azimes, tunic, rational, holocausts, praepuce, 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 veil from our hearts, opening our wits that we may understand His word, enlarging our hearts; yea, correcting our affections, 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 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 Nazianzene, "It is a grievous thing (or dangerous) to neglect a great fair, and to seek to make markets afterwards" ; also the encouragement of St. Chrysostom, "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. <-- Return to 1769 King James Bible Read the 1611 King James Bible Introduction... KJV Bible KJV Standard KJV 1611 KJV Introduction KJV Apocrypha KJV Mobile Site KJV Store Study Tools Bible Trivia Questions Verse of the Day Inspirational Images Popular Bible Verses Bible Verses by Topic Bible Stories Bible in a Year Reading Bible Commentaries Community Ask a Bible Question Bible Discussion Christian Testimonies Add KJV to your Website Donate or Volunteer Become a Christian Prayer Requests About About KJV 1769 King James Bible Introduction TO THE MOST HIGH AND MIGHTY PRINCE JAMES, [BY THE GRACE OF GOD,] KING OF GREAT BRITAIN, FRANCE, AND IRELAND, DEFENDER OF THE FAITH, &c. The Translators of the Bible wish Grace, Mercy, and Peace, through JESUS CHRIST our Lord. GREAT and manifold were the blessings, most dread Sovereign, which Almighty God, the Father of all mercies, bestowed upon us the people of [England], when first he sent Your Majesty's Royal Person to rule and reign over us. For whereas it was the expectation of many, who wished not well unto our [Sion], that upon the setting of that bright [Occidental Star], Queen [Elizabeth] of most happy memory, some thick and palpable clouds of darkness would so have overshadowed this Land, that men should have been in doubt which way they were to walk; and that it should hardly be known, who was to direct the unsettled State; the appearance of Your Majesty, as of the [Sun] in his strength, instantly dispelled those supposed and surmised mists, and gave unto all that were well affected exceeding cause of comfort; especially when we beheld the Government established in Your Highness and Your hopeful Seed, by an undoubted Title, and this also accompanied with peace and tranquility at home and abroad. But among all our joys, there was no one that more filled our hearts, than the blessed continuance of the preaching of God's sacred Word among us; which is that inestimable treasure, which excelleth all the riches of earth; because the fruit thereof extendeth itself, not only to the time spent in this transitory world, but directeth and disposeth men unto that eternal happiness which is above in heaven. Then not to suffer this to fall to the ground, but rather to take it up, and to continue it in that state, wherein the famous Predecessor of Your Highness did leave it: nay, to go forward with the confidence and resolution of a Man in maintaining the truth of Christ, and propagating it far and near, is that which hath so bound and firmly knit the hearts of all Your Majesty's loyal and religious people unto You, that Your very name is precious among them: their eye doth behold You with comfort, and they bless You in their hearts, as that sanctified Person, who, under God, is the immediate Author of their true happiness. And this their contentment doth not diminish or decay, but every day increaseth and taketh strength, when they observe, that the zeal of Your Majesty toward the house of God doth not slack or go backward, but is more and more kindled, manifesting itself abroad in the farthest parts of [Christendom], by writing in defence of the Truth, (which hath given such a blow unto that man of Sin, as will not be healed,) and every day at home, by religious and learned discourse, by frequenting the house of God, by hearing the Word preached, by cherishing the Teachers thereof, by caring for the Church, as a most tender and loving nursing Father. There are infinite arguments of this right Christian and religious affection in Your Majesty; but none is more forcible to declare it to others than the vehement and perpetuated desire of accomplishing and publishing of this work, which now with all humility we present unto Your Majesty. For when Your Highness had once out of deep judgment apprehended how convenient it was, that out of the Original Sacred Tongues, together with comparing of the labours, both in our own, and other foreign Languages, of many worthy men who went before us, there should be one more exact Translation of the holy Scriptures into the [English Tongue]; Your Majesty did never desist to urge and to excite those to whom it was commended, that the work might be hastened, and that the business might be expedited in so decent a manner, as a matter of such importance might justly require. And now at last, by the mercy of God, and the continuance of our labours, it being brought unto such a conclusion, as that we have great hopes that the Church of [England] shall reap good fruit thereby; we hold it our duty to offer it to Your Majesty, not only as to our King and Sovereign, but as to the principal Mover and Author of the work: humbly craving of Your most Sacred Majesty, that since things of this quality have ever been subject to the censures of illmeaning and discontented persons, it may receive approbation and patronage from so learned and judicious a Prince as Your Highness is, whose allowance and acceptance of our labours shall more honour and encourage us, than all the calumniations and hard interpretations of other men shall dismay us. So that if, on the one side, we shall be traduced by Popish Persons at home or abroad, who therefore will malign us, because we are poor instruments to make God's holy Truth to be yet more and more known unto the people, whom they desire still to keep in ignorance and darkness; or if, on the other side, we shall be maligned by selfconceited Brethren, who run their own ways, and give liking unto nothing, but what is framed by themselves, and hammered on their anvil; we may rest secure, supported within by the truth and innocency of a good conscience, having walked the ways of simplicity and integrity, as before the Lord; and sustained without by the powerful protection of Your Majesty's grace and favour, which will ever give countenance to honest and Christian endeavors against bitter censures and uncharitable imputations. The Lord of heaven and earth bless Your Majesty with many and happy days, that, as his heavenly hand hath enriched Your Highness with many singular and extraordinary graces, so You may be the wonder of the world in this latter age for happiness and true felicity, to the honour of that great GOD, and the good of his Church, through Jesus Christ our Lord and only Saviour. The Translators to the Reader Zeale to promote the common good, whether it be by devising any thing our selves, or revising that which hath bene laboured by others, deserveth certainly much respect and esteeme, but yet findeth but cold intertainment in the world. It is welcommed with suspicion in stead of love, and with emulation in stead of thankes: and if there be any hole left for cavill to enter, (and cavill, if it doe not finde a hole, will make one) it is sure to bee misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For, was there ever any thing projected, that savoured any way of newnesse or renewing, but the same endured many a storme of gaine-saying, or opposition? A man would thinke that Civilitie, holesome Lawes, learning and eloquence, Synods, and Church-maintenance, (that we speake of no more things of this kinde) should be as safe as a Sanctuary, and ll out of shot, as they say, that no man would lift up the heele, no, nor dogge moove his tongue against the motioners of them. For by the first, we are distinguished from bruit-beasts led with sensualitie: By the second, we are bridled and restrained from outragious behaviour, and from doing of injuries, whether by fraud or by violence: By the third, we are enabled to informe and reforme others, by the light and feeling that we have attained unto our selves: Briefly, by the fourth being brought together to a parle face to face, we sooner compose our differences then by writings, which are endlesse: And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be lesse cruell, that kill their children assoone as they are borne, then those noursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts againe themselves do hang to receive the Spirituall and sincere milke of the word) livelyhood and support fit for their estates. Thus it is apparent, that these things which we speake of, are of most necessary use, and therefore, that none, either without absurditie can speake against them, or without note of wickednesse can spurne against them. Yet for all that, the learned know that certain worthy men have been brought to untimely death for none other fault, but for seeking to reduce their countrymen to good order and discipline; and that in some commonweals it was made a capital crime, once to motion the making of a new law for the abrogating of an old, though the same were most pernicious; and that certain, which would be counted pillars of the state, and patterns of virtue and prudence, could not be brought for a long time to give way to good letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison; and fourthly, that he was no babe, but a great clerk, that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any synod, or meeting of the clergy, but rather the contrary; and lastly, against church maintenance and allowance, in such sort, as the ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself, though superstitious) was devised--namely, that at such a time as the professors and teachers of Christianity in the Church of Rome, then a true church, were liberally endowed, a voice forsooth was heard from heaven, saying, "Now is poison poured down into the church," etc.. Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or consequence, we subject ourselves to everyone's censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and that princes are privileged by their high estate, he is deceived. "As the sword devoureth as well one as the other," as it is in Samuel ; nay, as the great commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; and as the king of Syria commanded his chief captains to "fight neither with small nor great, save only against the king of Israel" ; so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest. David was a worthy prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as ever he did (even for bringing back the Ark of God in solemnity), he was scorned and scoffed at by his own wife. Solomon was greater than David--though not in virtue, yet in power--and by his power and wisdom he built a temple to the LORD, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwise, why do they lay it in his son's dish, and call unto him for easing of the burden : "Make," say they, "the grievous servitude of thy father, and his sore yoke, lighter"? Belike he had charged them with some levies, and troubled them with some carriages. Hereupon they raise up a tragedy, and wish in their heart the temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to every one's conscience. The highest personages have been calumniated If we will descend to later times, we shall find many the like examples of such kind, or rather unkind, acceptance. The first Roman emperor did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation, than when he corrected the calendar, and ordered the year according to the course of the sun; and yet this was imputed to him for novelty, and arrogancy, and procured to him great obloquy. So the first christened emperor (at the leastwise, that openly professed the faith himself, and allowed others to do the like), for strengthening the empire at his great charges, and providing for the church as he did, got for his labour the name "Pupillus," as who would say, a wasteful prince, that had need of a guardian or overseer. So the best christened emperor, for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not see war but find it, was judged to be no man at arms (though indeed he excelled in feats of chivalry, and showed so much when he was provoked), and condemned for giving himself to his ease, and to his pleasure. To be short, the most learned emperor of former times (at the least, the greatest politician), what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he hath been blotted by some to be an epitomist--that is, one that extinguished worthy whole volumes, to bring his abridgments into request. This is the measure that hath been rendered to excellent princes in former times, even, Cum bene facerent, male audire--"for their good deeds to be evil spoken of." Neither is there any likelihood that envy and malignity died and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages: "You are risen up in your fathers' stead, an increase of sinful men". "What is that that hath been done? that which shall be done, and there is no new thing under the sun," saith the wise man ; and St. Stephen, "As your fathers did, so do you". His Majesty's constancy, notwithstanding calumniation, for the survey of the English translations This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign, and his offspring forever, "Himself and children, and children's children always") knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth anything for the public (especially if it pertain to religion, and to the opening and clearing of the word of God), the same setteth himself upon a stage to be glouted upon by every evil eye; yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that meddleth with men's religion in any part, meddleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding, his royal heart was not daunted or discouraged for this that colour, but stood resolute, "as a statue immovable, and an anvil not easy to be beaten into plates", as one saith; he knew who had chosen him to be a soldier, or rather a captain, and being assured that the course which he intended made much for the glory of God, and the building up of his church, he would not suffer it to be broken off for whatsoever speeches or practices. It doth certainly belong unto kings, yea, it doth specially belong unto them, to have care of religion; yea, to know it aright; yea, to profess it zealously; yea, to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, "Them that honor me, I will honor" ; neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon, and the only weapon, that both preserved Constantine's person, and avenged him of his enemies. The praise of the Holy Scriptures But now what piety without truth? what truth (what saving truth) without the word of God? What word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded to search, John 5:39, Isa. 8:20. They are commended that searched and studied them, Acts 17:11 and 8:28-29. They are reproved that were unskillful in them, or slow to believe them, Matt. 22:29, Luke 24:25. They can make us wise unto salvation, 2 Tim. 3:15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; tolle, lege, "take up and read, take up and read" the Scriptures (for unto them was the direction), it was said unto St. Augustine by a supernatural voice. "Whatsoever is in the Scriptures, believe me," saith the same St. Augustine, "is high and divine; there is verily truth, and a doctrine most fit for the refreshing of men's minds, and truly so tempered, that everyone may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true religion requireth". Thus St. Augustine. And St. Jerome: Ama scripturas, et amabit te sapientia, etc., "Love the Scriptures, and wisdom will love thee." And St. Cyril against Julian: "Even boys that are bred up in the Scriptures, become most religious, etc.". But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ's time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? "I adore the fulness of the Scripture," saith Tertullian against Hermogenes. And again, to Apelles, an heretic of the like stamp, he saith, "I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without scripture." So St. Justin Martyr before him: "We must know by all means," saith he, "that it is not lawful (or possible) to learn (anything) of God or of right piety, save only out of the prophets, who teach us by divine inspiration". So Saint Basil after Tertullian, "It is a manifest falling way from the faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them, epeisagein) any of those things that are not written". We omit to cite to the same effect, St. Cyril, Bishop of Jerusalem, in his Fourth Cataches, St. Jerome against Helvidius, St. Augustine in his third book against the letters of Petilian, and in very many other places of his works. Also we forebear to descend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them? of curiosity, if we be not content with them? Men talk much of eiresiwnh, how many sweet and goodly things it had hanging on it; of the Philosopher's Stone, that it turneth copper into gold; of cornucopia, that it had all things necessary for food in it; of Panaces the herb, that it was good for diseases; of Catholicon the drug, that it is in stead of all purges; of Vulcan's armor, that it was an armor of proof against all thrusts and all blows, etc.. Well, that which they falsely or vainly attributed to these things for bodily good, we may justly and with full measure ascribe unto the Scripture, for spiritual. It is not only an armor, but also a whole armory of weapons, both offensive and defensive, whereby we may save ourselves and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of manna, or a cruse of oil, which were for memory only, or for a meal's meat or two, but as it were a shower of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a panary of wholesome food against finewed traditions; a physician's shop (St. Basil calleth it) of preservatives against poisoned heresies; a pandect of profitable laws against rebellious spirits; a treasury of most costly jewels against beggarly rudiments; finally, a fountain of most pure water springing up unto everlasting life. And what marvel? The original thereof being from heaven, not from earth; the Author being God, not man; the Inditer, the Holy Spirit, not the wit of the apostles or prophets; the penmen such as were sanctified from the womb, and endued with a principal portion of God's spirit; the matter, verity, piety, purity, uprightness; the form, God's word, God's testimony, God's oracles, the word of truth, the word of salvation, etc.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the Holy Ghost; lastly, the end and reward of the study thereof, fellowship with the saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away. Happy is the man that delighteth in the Scripture, and thrice happy that meditateth in it day and night. Translation necessary But how shall men meditate in that which they cannot understand? How shall they understand that which is kept close in an unknown tongue? As it is written, "Except I know the power of the voice, I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian to me". The apostle excepteth no tongue; not Hebrew the ancientest, not Greek the most copious, not Latin the finest. Nature taught a natural man to confess that all of us in those tongues which we do not understand are plainly deaf; we may turn the deaf ear unto them. The Scythian counted the Athenian, whom he did not understand, barbarous ; so the Roman did the Syrian and the Jew (even St. Jerome himself called the Hebrew tongue barbarous, belike because it was strange to so many) ; so the Emperor of Constantinople calleth the Latin tongue barbarous, though Pope Nicolas do storm at it: ; so the Jews long before Christ called all other nations Lognazim, which is little better than barbarous. Therefore as one complaineth, that always in the senate of Rome, there was one or other that called for an interpreter, so, lest the church be driven to the like exigent, it is necessary to have translations in a readiness. Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most holy place; that removeth the cover of the well, that we may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which means the flocks of Laban were watered. Indeed, without translation into the vulgar tongue, the unlearned are but like children at Jacob's well (which was deep) without a bucket or something to draw with; or as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this motion, "Read this, I pray thee," he was fain to make this answer: "I cannot, for it is sealed". The translation of the Old Testament out of the Hebrew into Greek While God would be known only in Jacob, and have his name great in Israel, and in none other place; while the dew lay on Gideon's fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the language of Canaan--that is, Hebrew--, one and the same original in Hebrew was sufficient. But when the fulness of time drew near that the Sun of righteousness, the Son of God, should come into the world, whom God ordained to be a reconciliation through faith in His blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek prince (Greek for descent and language), even of Ptolemy Philadelph, king of Egypt, to procure the translating of the book of God out of Hebrew into Greek. This is the translation of the Seventy Interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as St. John Baptist did among the Jews by vocal. For the Grecians, being desirous of learning, were not wont to suffer books of worth to lie moulding in kings' libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common. Again, the Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Africa too. Therefore the word of God, being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house; or like a proclamation sounded forth in the market place, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first preachers of the gospel to appeal unto for witness, and for the learners also of those times to make search and trial by. It is certain, that that translation was not so sound and so perfect, but it needed in many places correction; and who had been so sufficient for this work as the apostles or apostolic men? Yet it seemed good to the Holy Ghost and to them, to take that which they found (the same being for the greatest part true and sufficient), rather than making a new, in that new world and green age of the church--to expose themselves to many exceptions and cavillations, as though they made a translation to serve their own turn, and therefore bearing a witness to themselves, their witness not to be regarded. This may be supposed to be some cause why the translation of the Seventy was allowed to pass for current. Notwithstanding, though it was commended generally, yet it did not fully content the learned--no, not of the Jews. For not long after Christ, Aquila fell in hand with a new translation, and after him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the authors whereof were not known. These with the Seventy made up the Hexapla, and were worthily and to great purpose compiled together by Origen. Howbeit the edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius gathereth), but also was used by the Greek Fathers for the ground and foundation of their commentaries. Yea, Epiphanius above named doth attribute so much unto it, that he holdeth the authors thereof not only for interpreters, but also for prophets in some respect; and Justinian the Emperor, enjoining the Jews his subjects to use specially the translation of the Seventy, rendereth this reason thereof: because they were as it were enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the prophet to be men and not God, and their horses flesh and not spirit ; so it is evident (and St. Jerome affirmeth as much) that the Seventy were interpreters; they were not prophets. They did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance; yea, sometimes they may be noted to add to the original, and sometimes to take from it, which made the apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the Spirit gave them utterance. This may suffice touching the Greek translations of the Old Testament. Translation out of Hebrew and Greek into Latin There were also, within a few hundred years after Christ, translations many into the Latin tongue; for this tongue also was very fit to convey the law and the gospel by, because in those times very many countries of the West, yea of the South, East and North, spake or understood Latin, being made provinces to the Romans. But now the Latin translations were too many to be all good, for they were infinite (Latini interpretes nullo modo numerari possunt, saith St. Augustine). Again they were not out of the Hebrew fountain (we speak of the Latin translations of the Old Testament) but out of the Greek stream; therefore, the Greek being not altogether clear, the Latin derived from it must needs be muddy. This moved St. Jerome--a most learned father, and the best linguist without controversy of his age or of any that went before him--to undertake the translating of the Old Testament, out of the very fountains themselves; which he performed with that evidence of great learning, judgment, industry, and faithfulness, that he hath forever bound the church unto him in a debt of special remembrance and thankfulness. The translating of the Scripture into the vulgar tongues Now though the Church were thus furnished with Greek and Latin translations, even before the faith of Christ was generally embraced in the empire (for the learned know that even in St. Jerome's time, the consul of Rome and his wife were both Ethnics, and about the same time the greatest part of the senate also) ; yet for all that the godly-learned were not content to have the Scriptures in the language which they themselves understood, Greek and Latin (as the good lepers were not content to fare well themselves, but acquainted their neighbors with the store that God had sent, that they also might provide for themselves) ; but also for the behoof and edifying of the unlearned which hungered and thirsted after righteousness, and had souls to be saved as well as they, they provided translations into the vulgar for their countrymen, insomuch that most nations under heaven did shortly after their conversion, hear Christ speaking unto them in their mother tongue, not by the voice of their minister only, but also by the written word translated. If any doubt hereof, he may be satisfied by examples enough, if enough will serve the turn. First, St. Jerome saith, Multarum gentium linguis Scriptura ante translata, docet falsa esse quae addita sunt, etc.; i.e., "The Scripture being translated before in the languages of many nations, doth show that those things that were added (by Lucian and Hesychius) are false". So St. Jerome in that place. The same Jerome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy suae linguae hominibus, i.e., for his countrymen of Dalmatia Which words not only Erasmus doth understand to purport, that St. Jerome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis, and Alphonsus a' Castro (that we speak of no more), men not to be excepted against by them of Rome, do ingenuously confess as much. So St. Chrysostom, that lived in St. Jerome's time, giveth evidence with him: "The doctrine of St. John," saith he, "did not in such sort"--as the philosophers' did--"vanish away; but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations, being barbarous people, translated it into their (mother) tongue, and have learned to be (true) philosophers"--he meaneth "Christians". To this may be added Theodoret, as next unto him, both for antiquity and for learning. His words be these: "Every country that is under the sun, is full of these words (of the apostles and prophets) and the Hebrew tongue (he meaneth the Scriptures in the Hebrew tongue) is turned not only into the language of the Grecians, but also of the Romans, and Egyptians, and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and briefly into all the languages that any nation useth". So he. In like manner, Ulpilas is reported by Paulus Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the Gothic tongue, John, bishop of Sevil, by Vasseus to have turned them into Arabic, about the year of our Lord 717 ; Beda by Cistertiensis, to have turned a great part of them into Saxon; Efnard by Trithemius, to have abridged the French psalter, as Beda had done the Hebrew, about the year 800; King Alfred by the said Cistertiensis, to have turned the psalter into Saxon ; Methodius by Aventinus (printed at Ingolstadt) to have turned the Scriptures into Slavonian ; Valdo, bishop of Frising, by Beatus Rhenanus to have caused about that time the gospels to be translated into Dutch rhythm, yet extant in the Library of Corbinian ; Valdus, by divers to have turned them himself or to have gotten them turned into French, about the year 1160; Charles the Fifth of that name, surnamed the Wise, to have caused them to be turned into French, about 200 years after Valdus his time, of which translation there be many copies yet extant, as witnesseth Beroaldus. Much about that time, even in our King Richard the Second's days, John Trevisa translated them into English, and many English Bibles in written hand are yet to be seen with divers, translated, as it is very probable, in that age. So the Syrian translation of the New Testament is in most learned men's libraries of Widminstadius his setting forth, and the psalter in Arabic is with many of Augustinus Nebiensis' setting forth. So Postel affirmeth, that in his travel he saw the gospels in the Ethiopian tongue; and Ambrose Thesius allegeth the psalter of the Indians, which he testifieth to have been set forth by Potken in Syrian characters. So that to have the Scriptures in the mother tongue is not a quaint conceit lately taken up, either by the Lord Cromwell in England, or by the Lord Radevile in Polony, or by the Lord Ungnadius in the emperor's dominion, but hath been thought upon and put in practice of old, even from the first times of the conversion of any nation; no doubt because it was esteemed most profitable, to cause faith to grow in men's hearts the sooner, and to make them to be able to say with the words of the Psalms, "As we have heard, so we have seen". The unwillingness of our chief adversaries that the Scriptures should be divulged in the mother tongue, etc. Now the church of Rome would seem at the length to bear a motherly affection towards her children, and to allow them the Scriptures in their mother tongue. But indeed it is a gift, not deserving to be called a gift--an unprofitable gift ; they must first get a license in writing before they may use them, and to get that, they must approve themselves to their confessor--that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their superstition. Howbeit, it seemed too much to Clement the Eighth that there should be any license granted to have them in the vulgar tongue, and therefore he overruleth and frustrateth the grant of Pius the Fourth. So much are they afraid of the light of the Scripture (Lucifugae Scripturarum, as Tertullian speaketh) that they will not trust the people with it--no, not as it is set forth by their own sworn men; no, not with the license of their own bishops and inquisitors. Yea, so unwilling they are to communicate the Scriptures to the people's understanding in any sort, that they are not ashamed to confess that we forced them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touchstone, but he that hath the counterfeit; neither is it the true man that shunneth the light, but the malefactor, lest his deeds should be reproved ; neither is it the plain-dealing merchant that is unwilling to have the weights, or the meteyard brought in place, but he that useth deceit. But we will let them alone for this fault, and return to translation. The speeches and reasons, both of our brethren and of our adversaries, against this work Many men's mouths have been open a good while (and yet are not stopped) with speeches about the translation so long in hand, or rather perusals of translations made before, and ask what may be the reason, what the necessity of the employment. Hath the church been deceived, say they, all this while? Hath her sweet bread been mingled with leaven, here silver with dross, her wine with water, her milk with lime? (Lacte gypsum male miscetur, saith St. Ireney.) We hoped that we had been in the right way, that we had had the oracles of God delivered unto us, and that though all the world had cause to be offended and to complain, yet that we had none. Hath the nurse holden out the breast, and nothing but wind in it? Hath the bread been delivered by the Fathers of the Church, and the same proved to be lapidosus, as Seneca speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certain brethren. Also the adversaries of Judah and Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both the work and the workmen, saying, "What do these weak Jews, etc.? Will they make the stones whole again out of the heaps of dust which are burnt? Although they build, yet if a fox go up, he shall even break down their stony wall". "Was their translation good before? Why do they now mend it? Was it not good? Why then was it obtruded to the people? Yea, why did the Catholics (meaning popish Romanists) always go in jeopardy, for refusing to go to hear it? Nay, if it must be translated into English, Catholics are fittest to do it. They have learning, and they know when a thing is well; they can manum de tabula." We will answer them both briefly; and the former, being brethren, thus, with St. Jerome, Damnamus veteres? Minime, sed post priorum studia in domo Domini quod possums laboramus. That is, "Do we condemn the ancient? In no case, but after the endeavors of them that were before us, we take the best pains we can in the house of God." As if he said, "Being provoked by the example of the learned men that lived before my time, I have thought it my duty, to assay whether my talent in the knowledge of the tongues may be profitable in any measure to God's church, lest I should seem to laboured in them in vain, and lest I should be thought to glory in men (although ancient) above that which was in them." Thus St. Jerome may be thought to speak. A satisfaction to our brethren And to the same effect say we, that we are so far off from condemning any of their labors that travailed 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 music; but if Phrynis (Timotheus his 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 a 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 later 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 endeavor to make that better which they left so good, no man, we are sure, hath cause to mislike us; they, we persuade ourselves, if they were alive, would thank us. The vintage of Abiezer, that strake the stroke, yet the gleaning of grapes of Ephraim was not to be despised (see Judges 8:2). Joash the king of Israel did not satisfy himself till he had smitten the ground three times; and yet he offended the prophet, for giving over then. Aquila, of whom we spake before, translated the Bible as carefully and as skillfully as he could; and yet he thought good to go over it again, and then it got the credit with the Jews, to be called kata akribeian, that is, "accurately done," as St. Jerome witnesseth. How many books of profane learning have been gone over again and again by the same translators? by others? Of one and the same book of Aristotle's Ethics, there are extant not so few as six or seven several translations. Now if this cost may be bestowed upon the gourd, which affordeth us a little shade, and which today flourisheth, but tomorrow is cut down; what may we bestow--nay, what ought we not to bestow--upon the vine, the fruit whereof maketh glad the conscience of man, and the stem whereof abideth forever? And this is the word of God, which we translate. "What is the chaff to the wheat, saith the Lord?" Tanti vitreum, quanti verum margaritum, saith Tertullian --"if a toy of glass be of that reckoning with us, how ought we to value the true pearl?" Therefore let no man's eye be evil, because His Majesty's is good; neither let any be grieved, that we have a prince that seeketh the increase of the spiritual wealth of Israel. (Let Sanballats and Tobiahs do so, which therefore do bear their just reproof.) But let us rather bless God from the ground of our heart, for working this religious care in him, to have the translations of the Bible maturely considered of and examined. For by this means it cometh to pass, that whatsoever is sound already (and all is sound for substance, in one or other of our editions, and the worst of ours far better than their authentic vulgar), the same will shine as gold more brightly, being rubbed and polished; also, if anything be halting, or superfluous, or not so agreeable to the original, the same 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 Puritans, 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. An answer to the imputations of our adversaries 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 theirs of the whole Bible as yet) containeth 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, everywhere. 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, etc. --"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 whatever was perfect under the sun, where apostles or apostolic 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 Catiline 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. Jerome and most learned men do confess), which they would not have done, nor by their example of using 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 of their vilifying and abusing of the English Bibles, or some pieces thereof which they meet with, for that "heretics," forsooth, were the authors of the translations ("heretics" they call us by the same right that they call themselves "Catholics," 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 doctrina Christiana. 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 heretics)--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 theirs against us, for altering and amending our translations so oft; wherein truly they deal hardly and strangely with us. For to whomever 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. Jerome to a palinodia or recantation, and doth even glory that he seeth his infirmities. If we 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, portasses, 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 Hadrian calling a council with the aid of Charles the emperor, abolished it--yea, burned 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, the other in another--, as is to be seen in Pamelius, a Romanist, his preface before Micrologus. The same Pamelius reporteth out 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 Friars 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 were there this chopping and changing in the more ancient times only, but also of late: Pius Quintus himself confesseth, that every bishopric almost had a peculiar 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 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 apostolic letter and bull; that the same Leo exhorted Pagnin 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 inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their own Cardinal Thomas a Vio Caietan, 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 Lovaine, and Hentenius his from them both, and yet all of them allowed by authority? Nay, doth not Sixtus Quintus confess, that certain Catholics (he meaneth certain of his own side) were in such an humor 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, etc. ? 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 authentic, 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, published 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 authentic 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 dissensions among the Grecians, to compose his domestic 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 show of equity challenge us for changing and correcting. The purpose of the translators with their number, furniture, care, etc. But it is high time to leave them, and to show in 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 whey 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 endeavor, 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 ergodiwkthV 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, yea that to en piqw keramian manqanein, "to learn and practice together," is neither commendable for the workman, nor safe for the work. Therefore such were thought upon as could say modestly with St. Jerome, Et Hebreaeum sermonem ex parte didicimus, et in Latino pene ab ipsis incunabulis, etc., 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. Jerome 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 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 olive branches empty themselves into the gold. St. Augustine calleth them precedent, or original tongues ; St. Jerome, fountains. The same St. Jerome 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 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. Jerome--if that be true which himself reporteth, that he could no sooner write anything 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, and consequently destitute of former helps, as it 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. Reasons moving us to set diversity of senses in the margin, where there is great probability for each 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 that show of uncertainty should somewhat be shaken. But we hold their judgment not to be so sound in this point. For though "whatsoever things are necessary are manifest," as St. Chrysostom saith, and as St. Augustine, "In those things that are plainly set down in the Scriptures, all such matters are found that concern faith, hope, and charity" ; yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to wean the curious from the loathing of them for their everywhere plainness, partly also to stir up our devotion to crave the assistance of God's Spirit by prayer, and lastly, that we might be forward to seek aid of our brethren by conference, and never scorn those that be not in all respects so complete as they should be, being to seek in many things ourselves, it hath pleased God in His divine providence, here and there to scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern salvation (for in such it hath been vouched that the Scriptures are plain), but in matters of less moment, that fearfulness would better beseem us than confidence, and if we will resolve upon modesty with St. Augustine (though not in this same case altogether, yet upon the same ground), Melius est dubitare de occultis, quam litigare de incertis, --"it is better to make doubt of those things which are secret, than to strive about those things that are uncertain." There be many words in the Scriptures which be never found there but once (having neither brother nor neighbor, as the Hebrews speak), so that we cannot be holpen by conference of places. Again, there be many rare names of certain birds, beasts and precious stones, etc., concerning which the Hebrews themselves are so divided among themselves for judgment, that they may seem to have defined this or that rather because they would say something than because they were sure of that which they said, as St. Jerome somewhere saith of the Septuagint. Now in such a case, doth not a margin do well to admonish the reader to seek further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulity, to doubt of those things that are evident, so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no less than presumption. Therefore as St. Augustine saith, that variety of translations is profitable for the finding out of the sense of the Scriptures ; so diversity of signification and sense in the margin, 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 favorers 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 dictators 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 skin is penetrable; and therefore so much as he proveth, not as much as he claimeth, they grant and embrace. Reasons inducing us not to stand curiously upon an identity of phrasing Another thing we think good to admonish thee of, gentle reader: that we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe that some learned men somewhere have been as exact as they could that way. Truly, that we might not vary from the sense of that which we had translated before, if the word signified the same thing in both places (for there be some words that be not of the same sense everywhere), we were especially careful, and made a conscience according to our duty. But that we should express the same notion in the same particular word, as for example, if we translate the Hebrew or Greek word once by purpose, never to call it intent; if one where journeying, never travelling; if one where think, never suppose; if one where pain, never ache; if one where joy, never gladness, etc--thus, to mince the matter, we thought to savor more of curiosity than wisdom, and that rather it would breed scorn in the atheist than bring profit to the godly reader. For is the kingdom of God become words or syllables? Why should we be in bondage to them if we may be free, use one precisely when we may use another no less fit, as commodiously? A godly Father in the Primitive time showed himself greatly moved, that one of newfangleness called krabbaton, "skimpouV", though the difference be little or none; and another reporteth that he was much abused for turning "cucurbita" (to which reading the people had been used) into "hedera". Now if this happen in better times, and upon so small occasions, we might justly fear hard censure, if generally we should make verbal and unnecessary changings. We might also be charged (by scoffers) with some unequal dealing towards a great number of good English words. For as it is written of a certain great philosopher, that he should say, that those logs were happy that were made images to be worshipped, for their fellows, as good as they, lay for blocks behind the fire; so if we should say, as it were, unto certain words, "Stand up higher; have a place in the Bible always," and to others of like quality, "Get ye hence; be banished forever," we might be taxed peradventure with St. James his words, namely, "To be partial in ourselves, and judges of evil thoughts." Add hereunto, that niceness in words was always counted the next step to trifling, and so was to be curious about names, too; also, that we cannot follow a better pattern for elocution than God Himself; therefore, He using divers words, in His holy writ, and indifferently for one thing in nature, we, if we will not be superstitious, 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 Puritans, 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 azimes, tunic, rational, holocausts, praepuce, 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 veil from our hearts, opening our wits that we may understand His word, enlarging our hearts; yea, correcting our affections, 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 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 Nazianzene, "It is a grievous thing (or dangerous) to neglect a great fair, and to seek to make markets afterwards" ; also the encouragement of St. Chrysostom, "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. <-- Return to 1769 King James Bible Read the 1611 King James Bible Introduction... KJV Bible KJV Standard KJV 1611 KJV Introduction KJV Apocrypha

God frist 12\03\2022 The Unbeliever If I was an unbeliever could be true my unbelief, lets see I am unbeliever for study of believes? Lets say I do not believe anything at all can I do it with believing in something? Lets try I believe in nothing at all I just do not believe in anything by not believing in anything I break my first rule. I believe in nothing I fail my first test lets try more test. Lets say that hate so must I think no body rights matter I push my will on others I take what I want from you. I rape you, I take from you my wants come first, well I broke a rule I believe I was better than you. No matter how I twist it I can not be in nothing I must either believe in me to take I want. It not possible to believe in nothing you may say you do not believe in God but you can not a unbeliever because no person in this world that be a unbeliever. Did you learn something from this test I try? I am a believer in God and you might not be it your right as a person. Thank you with love and holy kiss blowing your way from Roy.

God first, atheist, Jesus Christ Should call my man of Godly thinking with twist atheist my unbelief, that was Saved by the Lord Jesus Christ who directs my paths of Love and Truth which not the Bible. King James said in his heart let us control what believe and read by putting the book with other book so we can control the part they worship given credit for the word we did. In the 1611 King James we read this " 1611 King James Bible Introduction To the most high and mightie Prince, James by the grace of God King of Great Britaine, France and Ireland, Defender of the Faith, &c. The translators of The Bible, wish Grace, Mercie, and Peace, through Jesus Christ our Lord." even above God himself. What evil to say about that were wrote before his birth Prince James said in his heart. If never give it a introduction and said it was part of God's Word lets read for what said "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." The Word of God in the Bible and outside the Bible every book that God moved his spirit the Holy Ghost or Holy Spirit which what God is "God is a Spirit: and they that worship him must worship him in spiritand in truth." King James is not Spirit he is dust that has decay over time back to dust Spirit is different form of life we can plant the seed of Jesus Christ and break out fleshly shell like a pant breaks through the soil from seed. Truth is simple it does take wise person you can the lease of man kind be called a fool and understand more than most men of wisdom. Thank you with a holy kiss blowing your way from this fool Roy William Perry III Known as year2027

God first 11\27\2022 I love you even if hate me but if you love that is good I forgive you for the sins you did to me and I am sorry is if I sin against you and I ask God not to hold anything that you did to me. I love God more than words can write or say in tongues, prophecy, interpretation of tongues, faith, word of wisdom, word of knowledge, gifts of healing, working of miracles, discerning of spirit, old thinking of the flesh, old speaking of the flesh, old sounds of the body, and other one I missed. I talk to God in my spirit as God teaches more than I can share in this short post sometimes I do not understand what God is trying to share with me because God has to used mind foolish mind. I am a fool I know nothing at all I used think I was wise but now I do not even know ten percent of truth. The Way taught us that we were above all other churches they only taught us how to hate our brothers. I see myself as foolish person that can only keep trying to get some wisdom of a fool. Thank you with the love of God with an holy kiss of God's love unto you from Roy. I love with all my heart, soul, spirit, seed, mind, and more the truth that I only try to share with foolish heart. O how I trust God to share the best I can with a foolish heart.

God bless, I love you too Allan thank you

God first How you doing these days? 05\27\2017 It is a nice day to be alive because if you were not alive you couldn’t be reading this as I write it in my flesh and bone! I have said that I might die in 2027 it is looking that be possibly outcome because my Heart doctor said I have Leaking Heart Valve and he would need to fix in about two years. They say a replacement heart valve they say it from a pig for the replacement and the life of the replacement is about ten years. As some people come out to attacked me, while some people to feel sorry for me, and while others spiritual people come out to rejoiced with the truth I tell to all people. The day I die will just be another day to most people but to truth it will be a day were truth has been established by two and marked into history as the year of our Lord. You shall be witness of the love I try to share with all people flesh and bone, while I still have some ways I prejudgement ideals but I try not have them but I am human being like the rest us. The truth I share is from my heart no book has been wrote that lays out the blue prints to truth you most discover your self by reading every ideal of truth and choice ones you love by. Just like the reason for love, Love needs nothing to be truth love but false love needs a reason to think you like them calling it love but it not. Real Love comes from the heart and needs no reason to love the person of your heart they are never good enough, you just them. I know some of you do not believe in a God, some of you over believe in God, while some of us believe that more than a God and not a God which us a group that believes and not believes at the moment of time. How can that be? The words God or I am just do not give truth when it talks about God or I am because God is Less Than and More Than anything my weak mind can dream of. Science gives the words “Intelligent Design” for where the universe came from or how we begin in the first place but you design anything you must have something to form and mold to get a design in the first place. If give you a square with nothing in it design a person and made that alive you cannot because form a person you need dust which what we are made of. We need something to begin with while creative it from nothing not building blocks to form it from that why, their must be something like a God or I am. We have to have something to work from to form it from but if we have nothing to form it from we are just that powerful yet. Maybe one day we will be when we know like God or I am knows we may but not until thanks Roy William Perry III known as year2027.

thank you all my friends

God the person within! 01\14\2017 What are idols? The list is long and it is getting longer each moment of time because an idol is anything a person can worship. An image of anything a person can think and made with their hands no matter what is made of. Books can be idols most people worship the bible which is a false god to me and I know most might not agree with me. Exodus 20:2-6 “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. “You shall have no other gods before me. “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. The book of Exodus has within itself these words “no likeness of anything” and a book the bible is part of anything. Otherwise the words were written by men of old but these words are just words until you made them live in your heart. The written word is nothing until it comes alive in your heart from you searching what is truth. This truth lives within your heart because it has become truth within your heart because you agree with its truth. Otherwise God loved you and you love God back which is the circle of truth. The bible is a likeness of paper but what within my heart no man can read only me while might share with you in an outward way but I have control over what in my heart that I believe. Romans 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For with the person inner self that person believes unto truth and with the person out ward self that person confession of what the person believes unto salvation. It is that simple Truth is truth as what I believe is what I believe as what you believe is what you believe what is truth to might be lie to you and so on. Roy Perry

thank you wayside