A Satisfaction to Our Brethren

And to the same effect say we, that we are so far off from condemning
any of their labors that travailed before us in this kind, either in this land
or beyond sea, either in King Henry's time, or King Edward's (if there
were any translation, or correction of a translation in his time) or Queen
Elizabeth's of ever renowned memory, that we acknowledge them to have
been raised up of God, for the building and furnishing of his Church, and
that they deserve to be had of us and of posterity in everlasting
remembrance.  The judgment of Aristotle is worthy and well known:  "If
Timotheus had not been, we had not had much sweet music; but if
Phrynis [Timotheus his master] had not been, we had not had Timotheus."
Therefore blessed be they, and most honoured be their name, that break
the ice, and 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 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: [S. Epiphan. loco ante citato.] and as S. Augustine
saith; "A man had rather be with his dog than with a stranger (whose
tongue is strange unto him)." [S. Augustin.  lib. 19. de civil. Dei. c. 7.]
Yet for all that, as nothing is begun and perfected at the same time, and
the later thoughts are thought to be the wiser:  so, if we building upon
their foundation that went before us, and being holpen by their labours,
do endeavor to make that better which they left so good; no man, we are
sure, hath cause to mislike us; they, we persuade ourselves, if they were
alive, would thank us.  The vintage of Abienzer, that strake the stroke:
yet the gleaning of grapes of Ephraim was not to be despised.  See
Judges 8:2.  Joash the king of Israel did not satisfy himself, till he had
smitten the ground three times; and yet he offended the Prophet, for
giving over then. [2 Kings 13:18-19] 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 accurately done, as Saint Jerome witnesseth. [S.
Jerome. in Ezech. cap. 3.]  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?" [Jer 23:28] Tanti vitreum, quanti verum margaritum (saith
Tertullian,) [Tertul.  ad Martyr.] if a toy of glass be of that reckoning with
us, how ought we to value the true pearl? [Jerome. ad Salvin.] 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
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 uttereth in Parliament, being translated into
French, Dutch, Italian, and Latin, is still the King's speech, though it be
not interpreted by every Translator with the like grace, nor peradventure
so fitly for phrase, nor so expressly for sense, everywhere.  For it is
confessed, that things are to take their denomination of the greater part;
and a natural man could say, Verum ubi multa nitent in carmine, non ego
paucis offendor maculis, etc. [Horace.]  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) [James 3:2] also a comely
man and lovely, though he have some warts upon his hand, yea, not only
freckles upon his face, but also scars.  No cause therefore why the word
translated should be denied to be the word, or forbidden to be current,
notwithstanding that some imperfections and blemishes may be noted in
the setting forth of it.  For whatever was perfect under the Sun, where
Apostles or Apostolic men, that is, men endued with an extraordinary
measure of God's spirit, and privileged with the privilege of infallibility,
had not their hand?  The Romanists therefore in refusing to hear, and
daring to burn the Word translated, did no less than despite the spirit of
grace, from whom originally it proceeded, and whose sense and meaning,
as well as man's weakness would enable, it did express.  Judge by an
example or two.  Plutarch writeth, that after that Rome had been burnt
by the Gauls, they fell soon to build it again: but doing it in haste, they
did not cast the streets, nor proportion the houses in such comely
fashion, as had been most slightly and convenient; [Plutarch in Camillo.]
was Catiline therefore an honest man, or a good patriot, that sought to
bring it to a combustion?  or Nero a good Prince, that did indeed set it on
fire?  So, by the story of Ezra, and the prophecy of Haggai it may be
gathered, that the Temple built by Zerubbabel after the return from
Babylon, was by no means to be compared to the former built by
Solomon (for they that remembered the former, wept when they
considered the latter) [Ezra 3:12] 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 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 of the appellation and name of the
word of God.  And whereas they urge for their second defence of their
vilifying and abusing of the English Bibles, or some pieces thereof, which
they meet with, for that heretics (forsooth) were the Authors of the
translations, (heretics they call us by the same right that they call
themselves Catholics, both being wrong) we marvel what divinity taught
them so.  We are sure Tertullian was of another mind:  Ex personis
probamus fidem, an ex fide personas? [Tertul.  de praescript. contra
haereses.]  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. [S. August. 3.  de doct.
Christ. cap. 30.]  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
together with the Hebrew Original, and the Translation of the Seventy (as
hath been before signified out of Epiphanius) and set them forth openly to
be considered of and perused by all.  But we weary the unlearned, who
need not know so much, and trouble the learned, who know it already.

Yet before we end, we must answer a third cavil and objection of theirs
against us, for altering and amending our Translations so oft; wherein
truly they deal hardly, and strangely with us.  For to whomever was it
imputed for a fault (by such as were wise) to go over that which he had
done, and to amend it where he saw cause?  Saint Augustine was not
afraid to exhort S. Jerome to a Palinodia or recantation; [S. Aug. Epist.
9.] and doth even glory that he seeth his infirmities. [S. Aug. Epist. 8.] If
we be sons of the Truth, we must consider what it speaketh, and trample
upon our own credit, yea, and upon other men's too, if either be any way
an hindrance to it. This to the cause:  then to the persons we say, that
of all men they ought to be most silent in this case.  For what varieties
have they, and what alterations have they made, not only of their Service
books, 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. [Durand. lib. 5. cap. 2.]  Well, Officium
Gregorianum gets by this means to be in credit, but doth it continue
without change or altering?  No, the very Roman Service was of two
fashions, the New fashion, and the Old, (the one used in one Church, the
other in another) as is to be seen in Pamelius a Romanist, his Preface,
before Micrologus.  the same Pamelius reporteth out Radulphus de Rivo,
that about the year of our Lord, 1277, Pope Nicolas the Third removed
out of the Churches of Rome, the more ancient books (of Service) and
brought into use the Missals of the Friers Minorites, and commanded them
to be observed there; insomuch that about an hundred years after, when
the above name Radulphus happened to be at Rome, he found all the
books to be new, (of the new stamp).  Neither were there this chopping
and changing in the more ancient times only, but also of late:  Pius
Quintus himself confesseth, that every Bishopric almost had a peculiar
kind of service, most unlike to that which others had:  which moved him
to abolish all other Breviaries, though never so ancient, and privileged and
published by Bishops in their Dioceses, and to establish and ratify that
only which was of his own setting forth, in the year 1568.  Now when
the father of their Church, who gladly would heal the sore of the
daughter of his people softly and slightly, and make the best of it, findeth
so great fault with them for their odds and jarring; we hope the children
have no great cause to vaunt of their uniformity.  But the difference that
appeareth between our Translations, and our often correcting of them, is
the thing that we are specially charged with; let us see therefore whether
they themselves be without fault this way, (if it be to be counted a fault,
to correct) and whether they be fit men to throw stones at us: O tandem
maior parcas insane minori: they that are less sound themselves, out not
to object infirmities to others. [Horat.] 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 [Gal
4:16]: 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 Pagnine to translate the whole Bible, and bare whatsoever
charges was necessary for the work? [Sixtus Senens.] 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: [Heb 7:11 and
8:7] so we may say, that if the old vulgar had been at all points
allowable, to small purpose had labour and charges been undergone, about
framing of a new.  If they say, it was one Pope's private opinion, and
that he consulted only himself; then we are able to go further with them,
and to aver, that more of their chief men of all sorts, even their own
Trent champions Paiva and Vega, and their own Inquisitors, Hieronymus
ab Oleastro, and their own Bishop Isidorus Clarius, and their own Cardinal
Thomas a Vio Caietan, do either make new Translations themselves, or
follow new ones of other men's making, or note the vulgar Interpreter for
halting; none of them fear to dissent from him, nor yet to except against
him.  And call they this an uniform tenor of text and judgment about the
text, so many of their Worthies disclaiming the now received conceit?
Nay, we will yet come nearer the quick:  doth not their Paris edition differ
from the Lovaine, and Hentenius his from them both, and yet all of them
allowed by authority? Nay, doth not Sixtus Quintus confess, that certain
Catholics (he meaneth certain of his own side) were in such an humor of
translating the Scriptures into Latin, that Satan taking occasion by them,
though they thought of no such matter, did strive what he could, out of
so uncertain and manifold a variety of Translations, so to mingle all
things, that nothing might seem to be left certain and firm in them, etc.?
[Sixtus 5. praefat. fixa Bibliis.]  Nay, further, did not the same Sixtus
ordain by an inviolable decree, and that with the counsel and consent of
his Cardinals, that the Latin edition of the old and new Testament, which
the Council of Trent would have to be authentic, is the same without
controversy which he then set forth, being diligently corrected and printed
in the Printing-house of Vatican? Thus Sixtus in his Preface before his
Bible.  And yet Clement the Eighth his immediate successor, published
another edition of the Bible, containing in it infinite differences from that
of Sixtus, (and many of them weighty and material) and yet this must be
authentic by all means.  What is to have the faith of our glorious Lord
JESUS CHRIST with Yea or 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 of the Grecians,
to compose his domestic broils (for at that time his Queen and his son
and heir were at deadly feud with him) so all the while that our
adversaries do make so many and so various editions themselves, and do
jar so much about the worth and authority of them, they can with no
show of equity challenge us for changing and correcting.


The Purpose of the Translators, with Their Number, Furniture, Care, Etc.

But it is high time to leave them, and to show in brief what we proposed
to ourselves, and what course we held in this our perusal and survey of
the Bible. Truly (good Christian Reader) we never thought from the
beginning, that we should need to make a new Translation, nor yet to
make of a bad one a good one, (for then the imputation of Sixtus had
been true in some sort, that our people had been fed with gall of Dragons
instead of wine, with whey instead of milk:) but to make a good one
better, or out of many good ones, one principal good one, not justly to be
excepted against; that hath been our endeavor, that our mark.  To that
purpose there were many chosen, that were greater in other men's eyes
than in their own, and that sought the truth rather than their own praise.
Again, they came or were thought to come to the work, not exercendi
causa (as one saith) but exercitati, that is, learned, not to learn:  For the
chief overseer and [NOTE: Greek letters omitted] 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 [NOTE:
Greek letters omitted] to learn and practice together, is neither
commendable for the workman, nor safe for the work. [Idem in Apologet.]
Therefore such were thought upon, as could say modestly with Saint
Jerome, Et Hebreaeum Sermonem ex parte didicimus, et in Latino pene ab
ipsis incunabulis etc. detriti sumus.  "Both we have learned the Hebrew
tongue in part, and in the Latin we have been exercised almost from our
very cradle."  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
judgment, as it were in an arm of flesh?  At no hand. They trusted in
him that hath the key of David, opening and no man shutting; they
prayed to the Lord the Father of our Lord, to the effect that S.
Augustine did; "O let thy Scriptures be my pure delight, let me not be
deceived in them, neither let me deceive by them." [S. Aug. lib. II.
Confess. cap. 2.]  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,
where-through the olive branches empty themselves into the gold.  Saint
Augustine calleth them precedent, or original tongues; [S. August. 3.  de
doctr. c. 3. etc.]  Saint Jerome, fountains. [S. Jerome. ad Suniam et
Fretel.]  The same Saint Jerome affirmeth, [S. Jerome. ad Lucinium, Dist.
9 ut veterum.] and Gratian hath not spared to put it into his Decree, That
"as the credit of the old Books" (he meaneth of the Old Testament) "is to
be tried by the Hebrew Volumes, so of the New by the Greek tongue,"
he meaneth by the original Greek.  If truth be tried by these tongues,
then whence should a Translation be made, but out of them?  These
tongues therefore, the Scriptures we say in those tongues, we set before
us to translate, being the tongues wherein God was pleased to speak to
his Church by the 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; [Joseph.
Antiq. lib. 12.] 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:
[S. Jerome. ad Pammac. pro libr. advers. Iovinian.] 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, [Sophoc. in Elect.] 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 movement a man feareth not the
blame of convenient slackness. [S.  Chrysost. in II. Thess. cap. 2.]
Neither did we think much to consult the Translators or Commentators,
Chaldee, Hebrew, Syrian, Greek or Latin, no nor the Spanish, French,
Italian, or Dutch; neither did we disdain to revise that which we had
done, and to bring back to the anvil that which we had hammered: but
having and using as great helps as were needful, and fearing no reproach
for slowness, nor coveting praise for expedition, we have at length,
through the good hand of the Lord upon us, brought the work to that
pass that you see.


Reasons Moving Us to Set Diversity of Senses in the Margin, Where
There Is Great Probability for Each

Some peradventure would have no variety of senses to be set in the
margin, lest the authority of the Scriptures for deciding of controversies
by that show of uncertainty, should somewhat be shaken.  But we hold
their judgment not to be sound in this point.  For though, "whatsoever
things are necessary are manifest," as S. Chrysostom saith, [S. Chrysost.
in II. Thess. cap. 2.] 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." [S. Aug. 2. de doctr.  Christ. cap. 9.]  Yet for all
that it cannot be dissembled, that partly to exercise and whet our wits,
partly to wean the curious from the loathing of them for their every-where
plainness, partly also to stir up our devotion to crave the assistance of
God's spirit by prayer, and lastly, that we might be forward to seek aid
of our brethren by conference, and never scorn those that be not in all
respects so complete as they should be, being to seek in many things
ourselves, it hath pleased God in his divine providence, here and there to
scatter words and sentences of that difficulty and doubtfulness, not in
doctrinal points that concern salvation, (for in such it hath been vouched
that the Scriptures are plain) but in matters of less moment, that
fearfulness would better beseem us than confidence, and if we will
resolve upon modesty with S. Augustine, (though not in this same case
altogether, yet upon the same ground) Melius est debitare de occultis,
quam litigare de incertis, [S. Aug li. S. de Genes. ad liter. cap. 5.] "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
or neighbor, as the Hebrews speak) so that we cannot be holpen by
conference of places.  Again, there be many rare names of certain birds,
beasts and precious stones, etc. concerning the Hebrews themselves are
so divided among themselves for judgment, that they may seem to have
defined this or that, rather because they would say something, than
because they were sure of that which they said, as 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 judgment 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: [S. Aug. 2. de doctr. Christian. cap.
14.] so diversity of signification and sense in the margin, where the text
is no 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,
[Sixtus 5.  praef. Bibliae.] (which though it be not altogether the same
thing to that we have in hand, yet it looketh that way) but we think he
hath not all of his own side his favorers, for this conceit.  They that are
wise, had rather have their judgments at liberty in differences of readings,
than to be captivated to one, when it may be the other.  If they were
sure that their high Priest had all laws shut up in his breast, as Paul the
Second bragged, [Plat. in Paulo secundo.] 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 things 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 that same in
both places (for there be some words that be not the same sense
everywhere) we were especially careful, and made a conscience, according
to our duty.  But, that we should express the same notion in the same
particular word; as for example, if we translate the Hebrew or Greek word
once by PURPOSE, never to call it INTENT; if one where JOURNEYING,
never TRAVELING; if one where THINK, never SUPPOSE; if one where
PAIN, never ACHE; if one where JOY, never GLADNESS, etc.  Thus to
mince the matter, we thought to 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 to 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 newfangledness called [NOTE: Greek omitted but was a dispute over
the word for "a bed"] [Niceph. Calist. lib.8. cap.42.] 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". [S. Jerome in 4. Ionae. See S. Aug: epist.  10.]  Now if this
happens in better times, and upon so small occasions, we might justly
fear hard censure, if generally we should make verbal and unnecessary
changings.  We might also be charged (by scoffers) with some unequal
dealing towards a great number of good English words.  For as it is
written of a certain great Philosopher, that he should say , that those logs
were happy that were made images to be worshipped; for their fellows,
as good as they, lay for blocks behind the fire: so if we should say, as it
were, unto certain words, Stand up higher, have a place in the Bible
always, and to others of like quality, Get ye hence, be banished forever,
we might be taxed peradventure with 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 divers words, in
his holy writ, and indifferently for one thing in nature: [see Euseb. li. 12.
ex Platon.] 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, PRAEPUCE, PASCHE, and a number of such
like, whereof their late Translation is full, and that of purpose to darken
the sense, that since they must needs translate the Bible, yet by the
language thereof, it may be kept from being understood.  But we desire
that the Scripture may speak like itself, as in the language of Canaan,
that it may be understood even of the very vulgar.

Many other things we might give thee warning of (gentle Reader) if we
had not exceeded the measure of a Preface already.  It remaineth, that
we commend thee to God, and to the Spirit of his grace, which is able to
build further than we can ask or think.  He removeth the scales from our
eyes, the 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 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. [Gen 26:15. Jer
2:13.]  Others have laboured, and you may enter into their labours; O
receive not so great things in vain, O despise not so great salvation! Be
not like swine to tread under foot so precious things, neither yet like dogs
to tear and abuse holy things.  Say not to our Saviour with the
Gergesites, Depart out of our coast [Matt 8:34]; neither yet with Esau sell
your birthright for a mess of pottage [Heb 12:16].  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.
Chrysostom, "It is altogether impossible, that he that is sober" (and
watchful) "should at any time be neglected:" [S. Chrysost. in epist. ad
Rom. cap. 14. oral. 26.] 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." [S. August. ad artic. sibi falso object.
Artic. 16.]  It is a fearful thing to fall into the hands of the living God;
[Heb 10:31] 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.


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