[What follows is the
letter from the Translators To The Reader from the
1611 King James Bible. It is included here that the
reader might have a basis of comparison between the
language and style of the 1611 Authorized King James
Version and the language and style of this letter
from the Translators To The Reader . Note the sharp
contrast between this letter from the translators
and the language and style of the King James Bible.
This letter is not included in most copies of the
King James Bible published today.]
The
Translators To The Reader
1.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 laboured 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 savoured 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,1 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 brute-beasts led with sensuality:
by the second, we are bridled and restrained from
outrageous behaviour, 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 parle 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 men2 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 commonweals3 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,4 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,5 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
reporter6 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;7 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:8 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.9 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?10 Make,
say they, the grievous servitude of thy father, and
his sore yoke, lighter.11 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.
2.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 emperor12 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 emperor13 (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,14 as who
would say, a wasteful prince, that had need of a
guardian, or overseer. So the best christened
emperor,15 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,16 (though indeed he excelled
in feats of chivalry, and shewed so much when he was
provoked) and condemned for giving himself to his
ease and to his pleasure. To be short, the most
learned emperor17 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 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.18 What is that that hath
been done? that which shall be done: and there is no
new thing under the sun,19 saith the wise man. And
S. Stephen, As your fathers did, so do you.20
3. 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)21 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 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 or
that colour, but stood resolute, as a statue
immoveable, and an anvil not easy to be beaten into
plates,22 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 honour
me, I will honour;23 neither was it a vain word the
Eusebius delivered long ago, that piety towards
God24 was the weapon, and the only weapon, that both
preserved Constantine's person and avenged him of
his enemies.
4. 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 unskilful in them, or
slow to believe them (Matt. 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 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. Augustine25 by a supernatural voice.
Whatsoever is in the Scriptures, believe me, saith
the same S. Augustine,26 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. Hierome:27 Ama scripturas,
et amabit te sapientia, &c. Love the Scriptures, and
wisdom will love thee. And S. Cyril28 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 practised,
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.29 And again, to Apelles30 an heretick 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
Martyr31 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 Basil32 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 Cateches. Saint
Hierome against Helvidius, Saint Augustine in his
third 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? of curiosity, if we be not content with
them? Men talk much of eiresione,33 how many sweet
and goodly things it had hanging on it; of the
Philosopher's stone, that it turneth copper into
gold; of Cornu-copia, that it had all things
necessary for food in it; of Panacea the herb, that
it was good for all diseases; of Catholicon the
drug, that it is instead of all purges; of Vulcan's
armour, that it was an armour 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 armour, but also a whole armoury 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 fenowed34
traditions; a physician's shop (Saint Basil35
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, &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.
5. 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.36 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:37 so the
Roman did the Syrian, and the Jew, (even S.
Hierome38 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 Nicolas do storm
at it:39 so 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:40 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.41
Indeed, without translation into the vulgar tongue
the unlearned are but like children at Jacob's well
(which was deep)42 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.43
6. The translation of the Old Testament out of the
Hebrew into Greek.
While God 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;44 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 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 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 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 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 though 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, Aquilla 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 Epiphanius45 gathereth)
but also was used by the Greek fathers for the
ground and foundation of their commentaries.46 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,47 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.48 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:49 so it is evident,
(and Saint Hierome50 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.
7. 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.51) 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 S. Hierome, 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 for ever bound the Church unto him, in
a debt of special remembrance and thankfulness.
8. 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 know52 that even in S. Hierome'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 neighbours with the
store that God had sent, that they also might
provide for themselves)53 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.
Hierome54 saith, Multarum gentium linguis Scriptura
ante translata, docet falsa esse quo addita sunt,
&c., i.e. 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. Hierome in that place. The same
Hierome55 elsewhere affirmeth that he, the time was,
had set forth the translation of the Seventy, suoe
linguoe hominibus, i.e. for his countrymen of
Dalmatia. Which words not only Erasmus doth
understand to purport, that S. Hierome translated
the Scripture into the Dalmatian tongue, but also
Sixtus Senensis,56 and Alphonsus a Castro,57 (that
we speak of no more) men not to be excepted against
by them of Rome, do ingenuously confess as much. So
S. Chrysostome,58 that lived in S. Hierome'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,59 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 Diaconus60 and
Isidor61 (and before them by Sozomen62) to have
translated the Scriptures into the Gothic tongue:
John Bishop of Seville by Vasseus,63 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:64 Methodius by Aventius65 (printed at
Ingolstad) to have turned the Scriptures into
Sclavonian:66 Valdo, Bishop of Frising, by Beatus
Rhenanus,67 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's time, of which translation
there be many copies yet extant, as witnesseth
Beroaldus.68 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's
setting forth; and the Psalter in Arabic is with
many, of Augustinus Nebiensis's 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,69
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.70
9. 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 a motherly affection towards her children,
and to allow them the Scriptures in their mother
tongue: but indeed it is a gift,71 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 Eighth72 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 Scriptures, (Lucifugae
Scripturarum, as Tertullian73 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
licence 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:74 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.
10. 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, her
silver with dross, her wine with water, her milk
with lime? (Lacte gypsum male miscetur, saith S.
Ireney.75) 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 the 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.76 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
S. Hierome,77 Damnamus veteres? Minime, sed post
priorum studia in domo Domini quod possumus
laboramus. That is, Do we condemn the ancient? In no
case: but after the endeavours 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 laboured in them in vain, and lest I should be
thought to glory in men (although ancient) above
that which was in them. Thus S. Hierome may be
thought to speak.
11. A satisfaction to our brethren.
And to the same effect say we, that we are so
far off from condemning any of their labours 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 Judgement of
Aristotle78 is worthy and well known: If Timotheus
had not been, we had not had much sweet music; but
if Phrynis (Timotheus's 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:79 and as S. Augustine80 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
endeavour 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, verse 2.81
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.82
Aquila, of whom we spake before, translated the
Bible as carefully and as skilfully 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 Saint
Hierome83 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 to-day
flourisheth but to-morrow 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 for ever? And
this is the Word of God, which we translate. What is
the chaff to the wheat, saith the Lord?84 Tanti
vitreum, quanti verum margaritum (saith
Tertullian,85) if a toy of glass be of that
reckoning with us, how ought we to value the true
pearl?86 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.
12. 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.87 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 all88) 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. Plutarch89
writeth, that after that Rome had been burnt by the
Gauls, they fell soon too build it again: but doing
it in haste, they did not cast the streets, not
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 Ezra90 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 Saint Hierome 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 Tertullian91 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, 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 S. Augustine's third book De Doctrina
Christiana.92 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 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 Augustine93 was not afraid
to exhort S. Hierome to a Palinodia or recantation;
the same S. Augustine94 was not ashamed to
retractate, we might say revoke, many things that
had passed him, and doth even glory that he seeth
his infirmities.95 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 a 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 Adrian, 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.96 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 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 a 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 maior
parcas insane minori;97 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,98 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's
translation of the New Testament, so much different
from the vulgar, by his apostolic letter and bull?
that the same Leo99 exhorted Pagnine to translate
the whole Bible, and bare whatsoever charges was
necessary for the work? Surely, as the Apostle
reasoneth to the Hebrews, that if the former Law and
Testament had been sufficient, there had been no
need of the latter:100 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 Isodorus 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 nearer the quick: doth not their Paris
edition differ from the Lovaine, and Hentenius's
from them both, and yet all of them allowed by
authority? Nay, doth not Sixtus Quintus101 confess
that certain Catholics (he meaneth certain of his
own side) were in such a humour of translating the
Scriptures into Latin, that Satan taking occasion by
them, though they thought of no such matter, did
strive what he could, out of so uncertain and
manifold a variety of translations, so to mingle all
things, that nothing might seem to be left certain
and firm in them, &c.? Nay, further, did not the
same Sixtus ordain by an inviolable decree, and that
with the counsel and consent of his cardinals, that
the Latin edition of the Old and New Testament,
which the Council of Trent would have to be
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 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.
13. The purpose of the translators, with their
number, furniture, care, &c.
But it is high time to leave them, and to shew
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
endeavour, that our mark. To that purpose there were
many chosen that were greater in other men's eyes
than in their own, and that sought the truth rather
than their own praise. Again, they came, or were
thought to come, to the work, not exercendi causa
(as one saith), but exercitati, that is, learned,
not to learn: for the chief overseer and ergodioktes
under his Majesty, to whom not only we, but also our
whole Church was much bound, knew by his wisdom
which thing also Nazianzen102 taught so long ago,
that it is a preposterous order to teach first and
to learn after, yea, that to en pitho kerameian
manthanein, 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 Saint Hierome, Et Hebroum Sermonem
ex parte didicimus, et in Latino pene ab ipsis
incunabulis, &c. detriti sumus. Both we have learned
the Hebrew tongue in part, and in the Latin we have
been exercised almost from our very cradle. S.
Hierome maketh no mention of the Greek tongue,
wherein yet he did excel, because he translated not
the Old Testament out of Greek, but out of Hebrew.
And in what sort did these assemble? In the trust of
their own knowledge, or of their sharpness of wit,
or deepness of 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. Augustine103 did: O let thy
Scriptures be my pure delight, let me not be
deceived in them, neither let me deceive by them. In
this confidence and with this devotion, did they
assemble together; not too many, lest one should
trouble another; and yet many, lest many things
haply might escape them. If you ask what they had
before them, truly it was the Hebrew text of the Old
Testament, the Greek of the New. These are the two
golden pipes, or rather conduits, wherethrough the
olive branches empty themselves into the gold. Saint
Augustine104 calleth them precedent, or original,
tongues; Saint Hierome,105 fountains. The same Saint
Hierome106 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 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;107 neither
were we barred or hindered from going over it again,
having once done it, like S. Hierome, if that be
true which himself108 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,109 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;110 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.
14. 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 judgement not to be so sound in
this point. For though whatsoever things are
necessary are manifest, as S. Chrysostome111 saith,
and as S. Augustine,112 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,113 (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,114
(having neither brother nor neighbour, 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. Hierome
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. Augustine115 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 Quintus116 expressly forbiddeth that any
variety of readings of their vulgar edition should
be put in the margin, (which though it be not
altogether the same thing to that we have in hand,
yet it looketh that way) but we think he hath not
all of his own side his favourers for this conceit.
They that are wise, had rather have their 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 Second117 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 affections118 and infirmities that others
be, that his skin in penetrable;119 and therefore so
much as he proveth, not as much as he claimeth, they
grant and embrace.
15. 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)120 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, &c.; thus to mince the
matter, we thought to savour 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 shewed himself greatly moved that one of
newfangleness called krabbaton121 skimpous though
the difference be little or none;122 and another
reporteth123 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
for ever, we might be taxed peradventure with S.
James's words, namely, To be partial in ourselves,
and judges of evil thoughts. Add hereunto, that
niceness124 in words was always counted the next
step to trifling,125 and so was to be curious about
names126 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, Tunike, Rational,
Holocausts, Propuce, Pasche, and a number of such
like, whereof their late translation is full, and
that of purpose to darken the sense, that since they
must needs translate the Bible, yet by the language
thereof it may be kept from being understood. But we
desire that the Scripture may speak like itself, as
in the language of Canaan, that it may be understood
even of the very vulgar.
Many other things we might give thee warning of,
gentle reader, if we had not exceeded the measure of
a Preface already. It remaineth that we commend thee
to God, and to the Spirit of His grace, which is
able to build further than we can ask or think. He
removeth the scales from our eyes, the vail from our
hearts, opening our wits that we may understand His
Word, enlarging our hearts, yea, correcting our
affections, that we may love it above gold and
silver, yea, that we may love it to the end. Ye are
brought unto fountains of living water which ye
digged not; do not cast earth into them, with the
Philistines,127 neither prefer broken pits before
them, with the wicked Jews.128 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 our coasts;129 neither yet
with Esau sell your birthright for a mess of
pottage.130 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,131 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,132 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,133 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;134
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.
Notes:
1 exo belois.
2 Anacharsis with others.
3 Locri.
4 Cato the elder.
5 Gregory the Divine.
6 Nauclerus.
7 2 Samuel 11.25.8 1 Kings 22.31.
9 2 Samuel 6.16.
10 seisachtheian.
11 1 Kings 12.4.
12 C. Caesar. Plutarch.
13 Constantine.
14 Aurel. Victor.
15 Theodosius.
16 Zosimus.
17 Justinian.
18 Numbers 32.14.
19 Ecclesiastes 1.9.
20 Acts 7.51.
21 Autos, kai paides kai paidon pantote paides.
22 Suidas. osper tis andrias aperitreptos kai hakmon
anelatos.
23 1 Samuel 2.30.
24 theosebeia. Eusebius lib. 10 cap. 8.
25 S. August. confess. lib. 8 cap. 12.
26 S. August. de utilit. credendi, cap. 6.
27 S.Hieronym. ad Demetriad.
28 S. Cyril 7 contra Julianum.
29 Tertul. advers. Hermo.
30 Tertul. de carne Christi.
31 Justin. protrept. pros hellen. oion te
32 S. Basil. peri pisteos. huperphanias kategoria.
33 Eiresione suka pherei, kai pionas artous, kai
meli en kotule, kai elaion, &c. An olive bow wrapped
about with wool, whereupon did hang figs, and bread,
and honey in a pot, and oil.
34 mouldy.
35 koinon iatreion. S. Basil. in Psal. primum.
36 1Corinthians 14.
37 Clem. Alex. 1. Strom.
38 S.Hieronym. Damaso.
39 Michael. Theophili fil. 2 Tom. Concil. ex edit.
Petri Crab.
40 Cicero 5. de finibus.
41 Genesis 29.10.
42 John 4.11.
43 Isaiah 29.11.
44 See S. August. lib. 12.contra Faust. c. 32.
45 Epiphan. de mensur. et ponderibus.
46 See S. August.2 de doctrin. Christian. c. 15.
47 Novell diatax. 146.48 prophetikes hosper chapitos
perilampsases autous.
49 Isaiah 31.3.
50 S. Hieron. de optimo genere interpret.
51 S.Augustin. de doctr. Christ. lib. 2. cap. 11.
52 S. Hieronym. Marcell. Zosim.
53 2 Kings 7.9.
54 S. Hieron. praef. in 4. Evangel.
55 S. Hieron. Sophronio.
56 Six. Sen. lib. 4.
57 Alphon. a Castro lib. 1. ca. 23.
58 S. Chrysost. in Johan. cap. 1. hom. 1.
59 Theodor. 5. Therapeut.
60 P. Diacon. li. 12.
61 Isidor. in Chron. Goth.
62 Sozom. li. 6. cap. 37.
63 Vasseus in Chron. Hispan. Polydor.
64 Virg. 5. histor. Anglorum testatur idem de
Alurdeo nostro.
65 Aventin. lib. 4.
66 c. annum 900.
67 B. Rhenan. rerum German. lib.2.
68 Beroald.
69Thuan.
70 Psalm 48.8.
71 doron adopon kouk onesimon. Sophocles.
72 See the observation (set forth by Clement's
authority) upon the 4th rule of Pius the IV's making
in the Index, lib. prohib. pag. 15. ver. 5.
73 Tertul. do resur. carnis.
74 John 3.20.
75 S. Iren. 3. lib. cap. 19.
76 Nehemiah 4.3.
77 S. Hieron. Apolog. advers. Ruf. fin.
78 Arist. 2. metaphys. cap. I.
79 S. Epiphan. loco ante citalo.
80 S. Augustin. lib. 19. de civit. Dei. c. 7.
81 Judges 8.2.
82 2 Kings 13.18, 19.
83 S. Hieron. in Ezech. cap. 3.
84 Jeremiah 23.28.
85 Tertul. ad Martyr.
86 Si tanti vilissimum, vitreum, quanti
pretiosissimum Margaritum: Hieron, ad Salvin.
87 Horace.88 James 3.2.
89 Plutarch. in Camillo.
90 Ezra 3.12.
91 Tertul. de paescript. contra aereses.
92 S. August. 3. de doct. Christ. cap. 30.
93 S. Aug. Epist. 9.
94 S. Aug. lib. Retractat.
95 Video interdum vitia mea, S. Aug. Epist. 8.
96 Durand. lib. 5. cap. 2.
97 Horat.
98 Galatians 4.16.
99 Sixtus Senens.
100 Hebrews 7.11 & 8.7.
101 Sixtus V. praeat. fixa Bibliis.
102 Nazianzen. eis hrn epiokopon parousian. Idem in
Apologet.
103 S. Aug. lib. 11. Confess. cap. 2.
104 S. August. 3. de doct. c. 3 &c.
105 S. Hieron. ad Suniam et Fretel.
106 S. Hieron. ad Lucininum, Dist. 9. ut veterum.
107 Joseph. Antiq. lib. 12.
108 S. Hieron. ad Pammac. pro libr. advers.
Jovinian.
109 protopeiroi.
110 philei gar oknein pragm' aner prasson mega.
Sophoc. in Elect.
111 panta ta anagkaia dela. S. Chrysost. in 2
Thessalonians cap. 2.
112 S. Aug. 2. de doctr. Christ. cap. 9.
113 S. August. li. 8. de Genes. ad liter. cap. 5.
114 hapax legomena.
115 S. Aug. 2. de doctr. Christian. cap. 14.
116 Sixtus V. prae Bibliae
117 Plat. in Paulo secundo.
118 homoiopathes.
119 trotos g' hoi chros esti.
120 polusema.
121 A bed.
122 Niceph. Calist. lib. 8. cap. 42.
123 S. Hieron. in 4. Joae. See S. Aug. epist. 10.
124 leptologia.
125 adoleschia.
126 to apoudazein epi onomasi. See Euseb.
proparaskeue. li. 12. ex Platon.
127 Genesis 26.15.
128 Jeremiah 2.13. 129 Matthew 8.34.
130 Hebrews 12.16.
131 Nazianz. peri hag. bapt. deinon panegurin
parelthein kai tenikauta pragmateian epizetein.
132 S. Chrysost. in epist. ad Rom. Cap. 14. orat.
26. in ethik. amechanon sphodra amechanon.
133 S. August. ad artic. sibi falso obiect. Artic.
16.
134 Hebrews 10.31.
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