The Translators to the Reader
Preface to the King James Version 1611
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The Best Things Have Been Calumniated
Zeal to promote the common good, whether it be by devising anything ourselves,
or revising that which hath been labored by others, deserveth certainly much
respect and esteem, but yet findeth but cold entertainment in the world. It is
welcomed with suspicion instead of love, and with emulation instead of thanks:
and if there be any hole left for cavil to enter, (and cavil, if it do not find
a hole, will make one,) it is sure to be 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 anything projected, that savored any way of
newness or renewing, but the same endured many a storm of gainsaying, or
opposition? A man would think that Civility, wholesome Laws, learning and
eloquence, Synods, and Church-maintenance, (that we speak of no more things of
this kind) should be as safe as a Sanctuary, and out of shot, as they say, that
no man would lift up the heel, no, nor dog move his tongue against the
motioners of them. For by the first, we are distinguished from bruit-beasts led
with sensuality: By the second, we are bridled and restrained from outrageous
behavior, and from doing of injuries, whether by fraud or by violence: By the
third, we are enabled to inform and reform others, by the light and feeling
that we have attained unto ourselves: Briefly, by the fourth being brought
together to a parley face to face, we sooner compose our differences than by
writings, which are endless: And lastly, that the Church be sufficiently
provided for, is so agreeable to good reason and conscience, that those mothers
are holden to be less cruel, that kill their children as soon as they are born,
than those nursing fathers and mothers (wheresoever they be) that withdraw from
them who hang upon their breasts (and upon whose breasts again themselves do
hang to receive the Spiritual and sincere milk of the word) livelihood and
support fit for their estates. Thus it is apparent, that these things which we
speak of, are of most necessary use, and therefore, that none, either without
absurdity can speak against them, or without note of wickedness can spurn
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 Commonwealths 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 then 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 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, &c. 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 not 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 an 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 everyone'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 arrogance, 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 labor
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 seek 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 abridgements into request. This is the measure that
hath been rendered to excellent Princes in former times, even, Cum benè
facerent, malè 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 father's 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 S. Steven, 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 for ever, 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,
(specially 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 gloated 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 or that
color, 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. Isaiah 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. Matthew 22:29
and Luke 24:25. They can make us wise unto salvation. 2 Timothy 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 S. Augustine by a supernatural voice. Whatsoever is in the Scriptures,
believe me, saith the same S. Augustine, is high and divine; there is verily
truth, and a doctrine most fit for the refreshing and renewing of men's minds,
and truly so tempered, that every one 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 S. Augustine. And S. Jerome: Ana scripturas, &
amabit te sapientia &c. Love the Scriptures, and wisdom will love thee. And
S. Cyrill against Julian; Even boys that are bred up in the Scriptures, become
most religious, &c. 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 fullness 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 Saint 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 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, epeisagein) any
of those things that are not written. We omit to cite to the same effect, S.
Cyril B. of Jerusalem in his 4 Cataches. Saint Jerome against Heluidius, Saint
Augustine in his 3 Book against the letters of Petilian, and in very many other
places of his works. Also, we forbear to descend to latter 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, or curiosity, if we be not content with them? Men talk much of eiresianh,
how many sweet and goodly things it had hanging on it; of the Philosophers
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 all
diseases; of Catholicon the drug, that it is instead of all purges; of Vulcan's
armor, that is was an armor of proof against all thrusts, and all blows,
&c. 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 fenowed traditions; a Physician's shop (Saint 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 indictor, 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, &c.; 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 S. Jerome
himself calleth the Hebrew tongue barbarous, belike because it was strange to
so many), so the Emperor of Constantinople calleth the Latin tongue barbarous,
though Pope Nicholas 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 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 some thing 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 fullness 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 only 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 Ptolome 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 Savior
among the Gentiles by written preaching, as Saint 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 molding in King's 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 that
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 by making a new, in that new world and green
age of the Church, to expose themselves to many exceptions and cavillations, as
thought they made a Translation to serve their own turn, and therefore bearing
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 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 of 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, rendreth 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 Saint 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 S.
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 altogether clear, the Latin derived from it must
needs be muddy. This moved S. 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, judgement,
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 S. Jerome's 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, 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 S. Jerome
saith, Multarum gentiû linguis Scriptura aniè translata, docet falsa essequæ
addita sunt, & c.i. The Scripture being translated before in the languages
of many Nations, doth show 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 countrymen 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 speak of no more), men not to be excepted against by them of Rome, do
ingenuously confess as much. So, S. Chrysostome that lived in S. Jerome's 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 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 Sivil 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 Alured by the said
Cistertiensis, to have turned the Psalter into Saxon: Methodius by Auentinus
(printed at Ingolstad) 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 diverse to have turned them himself, or to have gotten
them turned into French, about the year 1160: Charles the 5, 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 diverse, translated as it is
very probable, in that age. So the Syrian translation of the New Testament is
in the 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 travail 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 Radevil in Polonie,
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 Psalm, As we have heard, so we have seen.
The Unwillingness Of Our Chief Adversaries,
That The Scriptures Should Be Divulged In The Mother Tongue, &c.
Now the Church of Rome would seem at the length to bear 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 Leaven of their
superstition. Howbeit, it seemed too much to Clement the 8. 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 (Lucifugæ 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 Translations 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, her silver with dross, her wine with
water, her milk with lime? (Lacte gypsum malè miscetur, saith S. 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 at the work and workmen, saying; What do these weak Jews, &c?
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
tabulâ. We will answer 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, 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 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 have labored in them in vain, 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 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 Kind 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 Judgement of
Aristotle is worthy and well known: If Timothy had not been, we had not had
much sweet music; but if Phrynis (Timothy his master) had not been, we had not
had Timothy. Therefore blessed be they, and most honored be their name, that
break the ice, and giveth onset upon that which helpeth forward to the saving
of souls. Now what can be more available thereto, than to deliver God's book
unto God's people in a tongue which they understand? Since of an hidden
treasure, and of a fountain that is sealed, there is no profit, as Ptolome
Philadelph wrote to the Rabbis or masters of the Jews, as witnesseth
Epiphanius: and as S. 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 labors, 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 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 satisfy
himself, til 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 cata
acribeian, that is, accurately done, as Saint 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,
quantiverum 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 passe, 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 honor 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, &c. A man may be
counted a virtuous man, though he have made many slips in his life (else, there
were none virtuous, for in many things we offend all), also a comely man and
lovely, though he have some warts upon his hand, yea, not only freckles upon
his face, but also scars. No cause therefore why the word translated should be
denied to be the word, or forbidden to be current, notwithstanding that some
imperfections and blemishes may be noted in the setting forth of it. For what
ever was perfect under the Sun, where Apostles or 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 later),
notwithstanding, might this later 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 Saint 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 defense 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 S. 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, yes, 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 S.
Augustine's third book De doctrinâ Christianâ. 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 whom ever was it imputed for a fault (by
such as were wise) to go over that which he had done, and to amend it where he
saw cause? Saint Augustine was not afraid 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 sons of the Truth, we must consider what it
speaketh, and trample upon our own credit, yea, and upon other men's too, if
either be any way an hindrance to it. This to the cause: then to the persons we
say, that of all men they ought to be most silent in this case. For what
varieties have they, and what alterations have they made, not only of their
Service books, Portesses and Breviaries, but also of their Latin Translation?
The Service book supposed to be made by S. 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, burnt it, and commanded
the Service-book of Saint 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 of Radulphus de Rivo, that about the year of our Lord,
1277. Pope Nicholas the third removed out of the Churches of Rome the more
ancient books (of Service) and brought into use the Missals of the Friers
Minorites, and commanded them to be observed there; insomuch that about an
hundred years after, when the above named Radulphus happened to be at Rome, he
found all the books to be new (of the new stamp). Neither was there this
chopping and changing in the more ancient times only, but also of late: Pius
Quintus himself confesseth, that every 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 S. 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 labor 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 Paiua
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
judgement about the text, so many of their Worthies disclaiming the now
received conceit? Nay, we will yet come near 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, &c? Nay further,
did not the same Sixtus ordain by an inviolable decree, and that with the
counsel and consent of his Cardinals, that the Latin edition of the old and new
Testament, which the Council of Trent would have to be 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, publisheth another
edition of the Bible, containing in it infinite differences from that of Sixtus
(and many of them weighty and material), and yet this must be 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 dissentions 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, &c.
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 causâ (as
one saith) but exercitati, that is, learned, not to learn: For the chief
overseer and ergodiwcthz 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 tu en piqw ceramian manqanein 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 Saint Jerome, Et Hebræum 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 Latin we have
been exercised almost from our very cradle. S. 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 judgement, 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 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 to 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, where through the olive branches empty
themselves into the gold. Saint Augustine calleth them precedent, or original
tongues; Saint Jerome, fountains. The same Saint 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 to
be tried by these tongues, then whence should a Translation be made, but out of
them? These tongues therefore, the Scriptures we say in those tongues, we set
before us to translate, being the tongues wherein God was pleased to speak to
his Church by his Prophets and Apostles. Neither did we run over the work with
that posting haste that the Septuagint did, if that be true which is reported
of them, that they finished it in 72 Days; neither were we barred or hindered
from going over it again, having once done it, like S. 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
72 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 the 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,
When 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 judgement not to 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 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 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, to resolve upon
modesty 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, 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,
&c., concerning which the Hebrews themselves are so divided among
themselves for judgement, 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 S. 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 judgement of the
judicious) questionable, can be no less than presumption. Therefore as S.
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 so 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 judgements 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 every where) 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 Traveling; if one where Think, never Suppose; if one where Pain, never
Ache; if one where Joy, never Gladness, &c. 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 crabbaton scimpouz, 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 other of like
quality, Get ye hence, be banished for ever, we might be taxed peradventure
with S. 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
diverse 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, Tunike,
Rational, Holocausts, Præpuce, Pasche, and a number of such like, whereof their
late Translation is full, and that of purpose to darken the sense, that since
they must needs translate the Bible, yet by the language thereof, it may be
kept from being understood. But we desire that the Scripture may speak like
itself, as in the language of Canaan, that it may be understood even of the
very vulgar.
Many other things we might give thee warning of (gentle Reader) if we had not
exceeded the measure of a Preface already. It remaineth, that we commend thee
to God, and to the Spirit of his grace, which is able to build further than we
can ask or think. He removeth the scales from our eyes, the vail from our
hearts, opening our wits that we may understand his words, enlarging our
hearts, yea correcting our affections, that we may love it above gold and
silver, yea that we may love it to the end. Ye are brought unto fountains of
living water which ye digged not; do not cast earth into them with the
Philistines, neither prefer broken pits before them with the wicked Jews.
Others have labored, and you may enter into their labors; 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 Savior with the Gergesites, Depart out of our
coasts; neither yet with Esau sell your birthright for a mess of potage. 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 S.
Chrysostome, It is altogether impossible, that he that is sober (and watchful)
should at any time be neglected: Lastly the admonition and menacing of S.
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.
Jesus
Is Lord!!