“THE 1611 TRANSLATORS DEDICATORY”

(containing their variations of spelling) 

A.  EXCERPTS … (pages 1-2)

B.  THE DEDICATORY … THE TRANSLATORS TO THE READER (starting page 2)

A.  EXCERPTS from the Dedicatory:

“They came learned not to learn” … they knew it all (page 13)

“To make a good one better” … the previous Bibles (page 13)

“Polish up the gemstone more brightly” … that of the Wyclif, Tyndale, Coverdale, Matthew, Great, Geneva, Bishop that were the culmination of hundreds of Bibles and scriptures gathered from all nations in all languages

“But we weary the unlearned, who neede not know so much, and trouble the learned, who know it already.” (page 11)

“… 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 puteth aside the curtain, that we may look into the most Holy place; …” (page 5)

“But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an unknown tongue?” (page 5)

“It is certain the Translation was not so sound and so perfect, that it needed in many places correction;”  (page 6)

“But now the Latin Translations were too many to be all good, for they were infinite. 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.”  (page 6-7)

“…whether they be fit men to throw stones at us; they that are less sound themselves, ought not to object infirmities to others. … Surely as the Apostle (Paul) reasoneth to the Hebrews, that if the former law and testament had been sufficient, there had bene no need of the latter:” (page 12)

“ … Satan taking occasion by them, though they thought of no such matter, did strive what he could, out of so uncertain and manifold a varietie of Translations, so to mingle all things, that nothing might seem to be left certaine and firm in them, … “ (page 12)

“We never thought from the beginning that we should need to make a new translation, … but to make a good one better, or out of many good ones, one principal good one, NOT JUSTLY TO BE EXCEPTED AGAINST; that has been our endeavour, that our marke. To that purpose there were many chosen, that greater in other mens eyes then in their owne, and that sought the truth rather than their own praise. Againe they came, or were thought to come to the worke, not exercendi causa (as one saith) but exercitati, that is, LEARNED, NOT TO LEARNE.

For the chief overseer under his Majestie, to whom not onely we, but also our whole church was much bound, knew by his wisdom, which thing also Nazianzen taught so long agoe, that it is a preposterous order to teach first and to learne after, yea that to learne and practice together, is neither commendable for the workmen, nor safe for the works. Therefore were such thought upon, as could say modestly with St Hierome Both we have learned the Hebrew tongue in part, and in the Latine we have beene exercised almost from our verie cradle.” (page 13)

“… as also on the other side we have shunned the obscuritie of the Papists in their Azimes, Tunike, Rational, Holocausts, Praepuce, Pasche, …” (page 16)

B.  THE TRANSLATORS TO THE READER

The best things have been calumniated – that is, to accuse and charge (a person) falsely and knowingly with some crime or offence; to slander.

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 in stead 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 be easily granted by as many as know story, or have any experience.

For, was there ever any thing projected, that savoured any way of newness or renewing, but the same endured many a storm of gain-saying, 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 a safe as a Sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog more 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 of doing of injuries, whether by fraud and 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 parley face to face, we sooner compose our differences than by writings which are endless:

And lastly, that the church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing mothers and fathers (whosoever 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, firstly, the learned know that certain worthy men have been brought to untimely death for none other fault, but for seeking to reduce their Country-men to good order and discipline:

and secondly, that in some Common-weales it was made a capital crime, once to making the motion of a new Law for the abrogating of an old, though the same were most pernicious:

And thirdly, that certain, which would be counted pillars of the State, and patterns of Virtue and Prudence, could not be brought for a long time to give way to good letters and refined speech, but bear themselves as averse from them, as from rocks or boxes of poison:

And fourthly, that he was no babe but a great clerk, that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any Synod, or meeting of the Clergy, but rather the contrary:

And lastly, against church-maintenance and allowance, in such sort, as the Ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself, though superstitious) was devised; Namely, that at such a time as the professors and teachers of Christianity in the church of Rome, than a true church, were liberally endowed, a voice forsooth was heard from heaven, saying Now is poison poured down into the church, etc. Thus not only as oft we speak, as one saith, but also as oft as we do any thing of note or consequence, we subject ourselves to every ones censure, and happy is he that is least tossed upon tongues; for to utterly 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 one as well as the other, as it is in Samuel (2 Sam 11:25), nay as the great Commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; And as the King of Syria commanded his chief Captains to fight neither with small not great, save only against the King of Israel: so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest. David was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as worthy an act as ever he did (even for bringing back the Ark of God in solemnity)he was scorned and scoffed at by his own wife. Solomon was greater than David, though not in virtue, yet in power: and by his power and wisdom he built a Temple to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwise, why do they lay it in his son’s dish, and call unto him for easing of the burden, Make, say they, the grievous servitude of thy father, and his sore yoke, lighter. Belike he charged them with some levies, and troubled them with some carriages; Hereupon they raise up some 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 our selves to every ones conscience.

The highest personages have been calumniated
If we will descend to the later times, we shall find many the like examples of such kind, or rather unkind acceptance. The first Roman Emperor did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation; than when he corrected the Calendar, and ordered the year according to the course of the sun: and yet this way imputed to him for novelty, and arrogance, and procured to him great obliquity. So the first Christened Emperor (at the leastwise 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, a boy, as who would say, a wasteful Prince, that had need of a Guardian, or overseer. So the best Christened Emperor, for the love that he bear unto peace, thereby to enrich both both himself and his subjects, and because he did not seek war but find it, was judged to be no man at arms, (though in deed he excelled in feats of chivalry, and showed so much when he was provoked) and condemned for giving himself to his ease and pleasures. To be short, the most learned Emperor of former times (at the least, the greatest politician) what thanks had he for cutting off of 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 (a reducer), 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, for their good deeds to be spoken evil of. Neither in there any likelihood, that envy and malignity died, and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages; You are risen up in your fathers stead, an increase of sinful men. What is that that hath been done? That which shall be done: and there is no new thing under the Sun, saith the wiseman: and St Stephen, As your fathers did, so do you.

His Majesty’s constancy, notwithstanding calumniation, for the surety of the English translations
This, and more to this purpose, His majesty now reigneth (and long, and long may he reign, and his offspring for ever, Himself and his children, and his childrens children always) knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth any thing for the public (specially if it pertain to Religion, and to opening and clearing of the word of God) the same setteth himself upon a stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that meddleth with mens 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 any altering. Notwithstanding his Royal heart was not daunted or discouraged for this of that colour, but stood resolute, as a statue immoveable, and as an anvil not easy to be beaten into plates, as one sayeth; 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 unot them a far more excellent weight of glory in the day of the Lord Jesus. For Scripture sayeth not in vain, Them that honour me I will honour, neither was it a vain word that Eusebius delivered long ago, that piety toward God was the weapon, and the only weapon that both preserved Constantine’s person, and avenged him of his enemies.

The praise of the holy Scriptures
But now what piety without truth? What trueth (what saving truth) without the word of God? What word of God (whereof we may be sure) without Scripture? The Scriptures we are commanded to search (John 5:39; Isaiah 8:20). They are commanded that searched and studied them (Acts 17:11; 8:28-29). They are reproved that were unskilful in them, or slow to believe them. (Matt 22:29; Luke 24:25). They can make us wise unto salvation (2Tim 3:15). If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order they will reform us, if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures, (for unto them was the direction) it was said unto St Augustine by a supernatural voice. Whatsoever is in the Scriptures, believe me, saith the same St Augustine, is high and divine; there is verily trueth, and a doctrine most fit for the refreshing and renewing of mens 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 St Augustine. And St Hierome: Love the Scriptures, and wisdom will love thee. Ans St Cyrill against Julian; Even boys that are bred up in the Scriptures, become most religious etc. By what mention we three or four uses of Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is contained in them? Or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, form Christ’s time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? I adore the fulness of the Scripture, saith Tertullian against Hermogenes. And again to Apelles an Heretic of the like stamp, he saith I do not admit that which thou bringest in (or concludest) of thine own (head or store) without Scripture. So Saint Justin Martyr before him; We must know by all means, saith he, that it is not lawful (or possible) to learn (anything) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration. So Saint Basill after Tertullian, It is a manifest falling away from the Faith, and a fault of presumption either to reject any of those things that are written, or to bring in (upon the head of them) any of those things that are not written. We omit to cite to the same effect S. Cyrill B. of Hierusalem in his 4 Catechisms. Saint Hierome against Heluidius, Saint Augustine in his 3 books against the letters of Petilian, and in very many other places of his works. Also we forbear to descend to atter 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 _______ (a Greek word inserted here which means “An olive bow wrapped about with wool, whereupon did hang figs and bread and honey in a pot and oil) how many sweet and goodly things it had hanging on it; of the Philosophers stone, that it turneth copper into gold; of Cornucopia, that it had all things necessary for food in it; of Panaces the herb, that it was good for all diseases; of Catbolicon the drug, that it is in stead of all purges; of Vulcans armour, that it was an armour of proof against all thrusts, and all blows etc. Well, that 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 a whole armoury of weapons, both offensive, and defensive; whereby we may save our selves and put the enemy to flight. It is not a 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 show of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a Panary of wholesome food, against fenowed traditions; a Physicians shop (St Basill calleth it) of preservatives against poisoned heresies; a Pandect against profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments; Finally  a fountain of most pure water springing up into ever lasting life. And what marvel? The original thereof being from heaven, not form earth; the author being God not man; the editor, the holy spirit, not the wit of the apostles or prophets; the Pen-man as were sanctified from the womb, and endowed with a principal portion of God spirit; the matter, verity, piety, purity, uprightness, the form, God’s word, God’s testimony, God’s oracles, the word of truth, the word of salvation etc, the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the holy Ghost; lastly, the end and reward of the study thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that shall never fade away: Happy is the man that delighteth in the Scripture, and thrice happy that meditateth in it day and night.

Translation necessary
But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an unknown tongue? As it is written Except I know the power of the voice, I shall be to him that speaketh, a Barbarian, and he that speaketh, shall be a Barbarian to me. The Apostle accepted no tongue; not Hebrew the ancientist, not Greek the most copious, not Latin the finest. Nature taught a natural man to confess, that all of us in those tongues which we do not understand, are plainly deaf; we may turn the deaf ear unto them. The Scythian counted the Athenian, whom he did not understand, barbarous; so the Roman did the Syrian and the Jew, (even Hierome 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: so the Jews long before Christ, called all other nations, Lognazim, which is little better than barbarous. Therefore as one complaineth, that always in the Senate of Rome, there was one or other that called for an interpreter: so lest the church be driven to the like exigent, it is necessary to have translations in a readiness. Translation it is that openeth the window, to let in the light, that breaketh the shell, that we may eat the kernel; that puteth 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 form the mouth of the well, by which means the flocks of Laban were watered. Indeed without translation into the vulgar tongue, the unlearned are like children at Jacob’s well (which was deep) without a bucket or something to draw with: or as that person mentioned by Essay, to whom when a sealed book was delivered, with this motion, Read this, I pray thee, he was fain to make this answer, I cannot for it is sealed.
 

The translation of the old Testament out of the Hebrew into Greek
While God would be known only in Jacob, and have his name great in Israel, and in none other place, while the dew laid on Gideon’s fleece only, and all the earth beside was dry; then for one and the same people, which spake all of them the language of Canaan, that is Hebrew, one and the same original in Hebrew was sufficient. But when the fulness of the time drew near, that the Son 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, all of 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 Philadelphia 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, that 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 want to suffer books of worth to lie molding 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 it was well understood in many places of Europe, yea, and of Africa too. Therefore the word of God being sent forth in Greek, becometh hereby like a candle set upon a candle stick, that giveth light to all that are in the house, or like a proclamation that soundeth 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 vato? for witness, and for the learners also of those times to make search and trial by. It is certain the Translation was not so sound and so perfect, that it needed in many places correction; and who had been so sufficient for this work as the Apostles or Apostle-like men? Yet is 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 cavilations, 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 curraut? Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jews. For not long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion, and after him Symmachus: yes, there was a fifth and sixth edition, the authors thereof were not known. These with the Seventy made up the Hexapla, and were worthily and to great purpose compiled together by Origin. Howbeit the Edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origin (for the worth and excellence thereof above the rest, as Epiphanius gathereth) but also was used by the Greek fathers for the ground and foundation for their commentaries. Yea, Epiphanius above named doth attribute so much unto it, that he holdeth the authors thereof not only for Interpreters, but also for Prophets in some respect: and Justinian the Emperor enjoining the Jews his subjects to use specially the Translation of the Seventy, rendereth this reason thereof, because they were as it were enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the Prophets to be men and not God, and their horses flesh and not spirit: so it is evident (and Saint Hierome affirmeth as much) that the Seventy were Interpreters, they were not Prophets; they did manage many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to add to the Original, and sometimes to take from it; which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word , as the spirit gave them utterance. This may suffice touching the Greek Translations of the old Testament.

Translation of the Hebrew and Greek into Latin
There were also in a few hundred years after Christ, translations many into the Latin tongue: for this tongue 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. Again they were not out of the Hebrew fountain (we speak of the Latin Translations of the Old Testament) but out of the Greek stream, therefore the Greek being not altogether clear, the Latin derived from it must needs be muddy. This moved St 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 evidence of that great learning, judgment, industry and faithfulness, that he hath for ever bound the Church unto him, in a debt of special remembrance and thankfulness.

The Translating of the Scripture into the vulgar tongues
Now though the church was furnished with Greek and Latin Translations, even before the faith of Christ was generally embraced in the Empire: (for the learned know that even in St Hieromes time, the Consul of Rome and his wife were both Ethnics, and about the same time, the greatest part of the Senate also) yet for all that 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) but also for the behoofe? and edifying of the unlearned which hungered and thirsted after Righteousness, and had souls to be save as well as they, they provided Translations into the vulgar for their countrymen, insomuch that most nations under heathen did shortly after their conversion, hear Christ speaking unto them in their mother tongue, not by the voice of their Minister only, but also by the written word translated. If any doubt hereof, he may be satisfied by examples enough, if enough will serve the turn. First St Hierome saith, The Scripture being translated before in the language of many Nations, doth show that those things that were added (by Lucian and Hesychius) are false. So Hierome in that place. The same Hierome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy for his countrymen of Dalmatia. Which words not only Erasmus doth understand to purport, that St Hierome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis and Alphonsus a Castro (that we speak of no more) men not to be excepted against by them of Rome, do ingenuously confess as much. So St Chrysostom that lived in St Hierome’s time, giveth evidence with him: The doctrine of St John (saith he) did not in such sort (as the Philosophers did) vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations being barbarous people, translated it into their (mother) tongue, and have learned to be (true) Philosophers, he meaneth Christians. To this end may be added Theodorit, as next unto him, for both antiquity, and for learning. His words be these, Every Country that is under the Sun, is full of these words (of the Apostles and the 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 Sauormatians, and briefly into all Languages that nay Nation useth. So he. In like manner, Ulfilas, is reported by Paulus Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the Gothic tongue: John Bishop by Sivil by Vasseus, to have turned them into Arabic, about the year of our Lord 717: Bede by Cistertiensis, to have turned a great part of them into Saxon: Efnard by Trithemius, to have abridged the French Psalter, as Bede had done the Hebrew about the year 800: King Alfred by the said Cistertiensis, to have turned the Psalter into Saxon: Methodius by Aventinus (printed in Ingolstad) to have turned the Scriptures into Selavonian: Waldo Bishop of Frising by Beatus Rhenanus, to have caused about that time, the Gospels to be translated into Dutch-rithme, yet extant in the Library of Corbinian: Valdus, by divers to turned them himself, or have gotten them turned into French, about 200 years after Valdus his time, about the year 1160: Charles the 5^th of that name, surnamed The wise, to have caused them to be turned into French, about 200 years after Valdus his time, of which translation there be many copies yet extant, as witnesseth Beroaldus. Much about that time, even in 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 is very probable, in that age. So the Syrian Translation of the New Testament is in most learned mens Libraries, of Widminstadius his setting forth, and the Psalter in Arabic is with many, of Augustinus  Nebiensis setting forth. So Postel affirmeth, that in his travel he saw the Gospels in the Ethopian tongue; And Ambrose Thesius allegeth the Psalter of the Indians, which he testifieth to have been set forth by Potken in Syrian characters. So that, to have the Scriptures in the mother- tongue is not a quaint conceit lately taken up, either by the Lord Cromwell in England, or by the Lord Radevil in Polonie, or by the Lord Ungnadius in the Emperor’s dominion, but hath been thought upon, and put into practice of old, even from the first times 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 bale to say with the words of the Psalm As we have heard, so we have seen.

The unwillingness of our chief adversaries, that the Scriptures should be divulged in the mother tongue etc

Now the church of Rome would seem at length to bear a motherly affection towards her children, and to allow them the Scriptures in their mother tongue: but indeed it is a gift, not deserving to be called a gift, an unprofitable gift: they must first get a 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 sowed with the leaven of their superstition. Howbeit, it seemed too much to Clement the 8^th, that there should be any Licence granted to have them in the vulgar tongue, and therefore overruleth and frustrateth the grant of Pius the 4^th. So much are the afraid of the light of Scripture 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. Yes, so unwilling they are to communicate the Scriptures to the peoples 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 not he that hath good gold, that is afraid to bring it to the touchstone, but he that hath the counterfeit: neither is it the true man that shunneth the light, but the malefactor, lest his deeds should be reproved: neither is it the plain dealing Merchant man that is unwilling to have the weights, or the metreyard brought in place, but he that useth deceit. But we will let them alone for this fault, and return to translation.

The speeches and reasons, both of our brethren, and of our adversaries against this work.
Many mens 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 this leaven, her silver with dross, her wine with water, her milk with lime? We hoped we had been in the right way, that we had the oracles of God delivered unto us, and that 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, speaketh? 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 Hierusalem, like Sanballat in Nehemiah, mock, as we hear, both at the work and the workmen, saying What do these Jews etc will they make the stones whole again out of the heaps of dust which are burnt? Although they build, yet if a fox go up, he shall even break down their stony wall. Was their Translation good before” Why do they now mend it? Was it not good? Why then was it obtruded to the people? Yes, why did the Catholics, meaning Popish Romanists, always go in jeopardy for refusing to hear it? Nay, if it must be translated into English, the 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 then both briefly, and the former being brethren, thus, with St Hierome? Do we condemn the ancient? In no case: but after the endeavours of them that went 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 though 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 seemed 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 Hierome may be thought to speak. 

A satisfaction to our brethren
And to the same effect say we, that we are so far off from condemning nay of the labours that traveiled before us in this kind, either in this land or beyond sea, either in King Henry’s time, or King Edwards (if there were any translation, or correction of a translation in his time) or Queen Elizabeth’s of ever renoumed 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 Timothy had not been, we had not much sweet music, but if Phrynis (Timothy his master) had not been, we had not had Timothy. Therefore blessed be they, and most honoured by their name, that break the ice, and glueth 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 Philadelphia wrote to the Rabbis or masters of the Jews as witnessed Epiphanius and St Augustine saith A man had rather be his dog than with a stranger (whose tongue is strange to him). Yet for all that, as nothing is begun and perfected at the same time, and the latter 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 the grapes of Ephraim was not to be despised Judges 8:2). Joash the King of Israel did not satisfy himself, till he had smitten the ground three times; and yet he offended the Prophet, for giving over then. Aquila, of whom we spake before, translated the Bible as carefully, and as skilfully, as he could: and yet he thought it good to go over it again, and then it got the credit with the Jews to be called accurately done, as St Hierome witnesseth. How many books of profane learning have been gone over and over again, by the same translators, and 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 is this cost may be bestowed upon the gourd, which affordeth is a little shade, and which today flourisheth, but tomorrow is cut down; what may we bestow, nay not 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 (saith Tertullian) if a toy of glass be of that reckoning with us, how ought we to value the true pearl? Therefore let no man’s eye be evil, because his Majesties are good; neither let it 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 fare better than their authentic vulgar) the same will shine as gold more brightly being rubbed and polished; also if any thing be halting, or superfluous, or not so agreeable to the 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 they said was a most corrupted translation. And although this was judged to be a very poor and empty shift; yet even hereupon 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 imputation of our adversaries
Now to the later 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 A man may be counted as a virtuous man, though he have made many slips in his life (else there were none virtuous, for in many things we offend all) also a comely man and lovely, though he have some warts upon his hand, yea, not only freckles upon his face, but 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 Apostle-like me, that is, men endued with an extraordinary measure of God’s spirit, and the 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 originally it proceeded, and whose sense and meaning, as well as man’s weaknesses would enable, it did express. Judge by an example or two. Plutarch writeth, that after that Rome had been burned by the Galles, they ell soon build it againe: but doing it in haste, they did not cast the streets, nor proportion the houses  in such comely fashion, as had bene most slightly 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 indeed set it on fire? So, by the story of Ezrah, and the prophesies of Haggai, it may be gathered, that the temple built by Zerubbabel after the return from Babylon, was by no means to bee compared to the former built by Solomon (for they that remembered the former, wept when they considered the later) not withstanding, might this later might have bene abhorred and forsaken by the Jewes, or prophaned by the Greeks? The like wee are to think of Translations. The translation of the Seventie dissenteth form the Originall in many places, neither doeth it come neere it, for perspicuitie, gravitie, majestie; yet which of the Apostles did condemne? Condemne it? Nay, they used it, (as it apparent a Saint Hierome and mosy learned men do confesse) which they would not have done, nor by their example of using it, so grace and commend it to the church, if it had bene unworthy the appellation and name of the word of God. And whereas they urge for their second defence of their vilifying and abusing of the English Bibles, or some pieces thereof, which they meete with, for that heretikes (forsooth) were the authors of the translations,  (heretikes they call us by the same right hat they call themselves Catholikes, both being wrong) wee marveile what divinitie taught them so. Wee are sure that Tertullian was of another mind: Do wee trie mens faith by their persons” We should trie their persons by their faith. Also S Augustine was of another minde, for he lighting upon certain rules mad eby 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 commendation to them so farre forth as they were worthy to be commended, as it is to be seen in Augustines third booke, De Doctrina Christiana. To be short, Origen, and the whole church of God for certain hundred yeeres, were of another minde: for they were so farre from treading under foot, (much more from burning)

the Translation of Aquila a Proselite, that is, one that had turned Jew; of Symmachus, and Thoedotion, both Ebionites, that is, most vile heretikes, that they joined them together with the Hebrew Originall, and the translation of the Seventie (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 neede 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 was it ever imputed to them a fault (by such as were wise) to goe over that which he had done, and to amend it where he saw cause? St Augustine was not afraide to exhort St Hierome to an Palinodia or recantation; the same St Augustine was not ashamed to retractate, we might say, revoke many things that passed him, and doth evene glory that he seeth his infirmities. If we will be sonnes of the trueth, we must consider what we speaketh, and trample upon our own credit, yea, and upon other mens too, if either be in any way a hindrance to it. To this cause: then to the persons we say, that of all men they ought to be the most silent in this case. For what varieties have they, and what alterations have they made, not onely of their Service Bookes, Portresses and Breviaries, but alos of their Latine Translation. The Servcie Bookes supposed to be made by St Ambrose was a great while and special use and request: but Pope Hadrian calling a Council with the ayde of Charles the Emperor, yea, burned it, and commanded the Service Booke of St Gregorie universally to be used. Well, Officium Gregorianum gets by this means to be in credit, but doeth it continue without charge or altering? No, the very Romane Service was of two fashions, the new fashion, and the old (the one used in church another in another) as is to be seene 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 Friers Minorites, and commanded them to be observed there; insomuch that about an hundred yeeres after, when the above Radulphus happened to be at Rome, he found all the books to be new (of the new stampe). Neither was there this chopping and changing in the more ancient times, but alos of late: Pius Quintus himself confesseth, that every Bishopricke has every kind of Service, most unlike that to which others had: which moved him to abolish all other Breviaries, though never so ancient, and privileged and published by Bishops in their Diocesses, and to establich and ratify that onely which was of his own setting forth in the years 1568. Now, when the father of their church, who gladly would heal the soare of the daughter of his people sofly and sleightly, and make the best of it, findeth so great fault with them for their oddes and iarring; we hope the children have no great cause to vaunt of their uniformitie. But the difference that appeareth between out Translations, and our often correcting of them, is the thing we are specially charged with; let us see therefore whether they be without fault this way (if it be counted a fault, to correct) and whether they be fit men to throw stones at us; 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; albeit, they were in no other sort enemies, then as St Paul was to the Galatians , for telling them the truth: and it were to be wished, that they had dared to tell it them plainlier and oftner. But what will they say to this, that Pope Leo the tenth allowed Erasmus Translation of the New Testament, so much different form the vulgar, by his Apostolike Letter & Bull; that the same Leo exhorted Pagnin to translate the whole Bible, and bare whatsoever charges was necessary for the work? Surely as the Apostle reasoneth to the Hebrews, that if the former law and testament had been sufficient, there had bene no need of the latter: so we may say, that if the olde vulgar had bene at all points allowable, to small purpose had labour and charges undergone, about framing of a new. If they say, it was one Popes private opinion, and that he consulted onely himself; then we are able to go further with them, and to aver, that more of their chief men of sorts, even their own Trent-champions Paiva and Vega, and their own inquisitors Hieronymus ab Oleastro, and their own Isidorus Clarius, and their own Cardinal Thomas a Vio Caietan, do either make new translations themselves, or follow new ones of other mens making, or now the vulgar Interpretor 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 now disclaiming the now received conceit? Nay, we will ye come nearer the quicke: doth not their Paris edition differ from the Louaine, and Hentenius his from them both, and yet all of them allowed by the authoritie? Nay, doth not Sixtus Quintus, that certaine Catholikes (he meaneth certaine of his own side) were in such an humour of translating the Scriptures into Latine, that Satan taking occasion by them, though they thought of no such matter, did strive what he could, out of so uncertain and manifold a varietie of Translations, so to mingle all things, that nothing might seem to be left certaine and firm in them, &c? Nay further did not the same Sixtus by an inviolable decree, and that with the counsel and consent of his Cardinals, that the Latine edition of the olde and new Testament, which the Council of Trent would have to be authenticke, 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 eight his immediate successor, publisheth another edition of the Bible, containing in it infinite differences from that of Sixtus (and many of them waightie and material) and yet this must be authentike by all means. What is to have of our glorious Lord IESVS CHRIST with Yes and Nay, if this be not? Againe what is sweet harmonie 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 domesticke broiles (for at that time his Queene and his sonne were at dealy fuide with him) so all the while that our adversaries do make so many and various editions themselves, and do iarre so much about the worth and authority of them, they can with no show of equitie 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 shew in briefe what we propose to ourselves, and what course we held in this our perusal and suruay 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 ben true in some sort, that our people had been fed with galle of dragons in stead of wine, with whey in stead of milke:) but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that has been our endeavour, that our marke. To that purpose there were many chosen, that greater in other mens eyes then in their owne, and that sought the truth rather than their own praise. Againe they came, or were thought to come to the worke, not exercendi causa (as one saith) but exercitati, that is, learned, not to learne.

For the chief overseer under his Majestie, to whom not onely we, but also our whole church was much bound, knew by his wisdom, which thing also Nazianzen taught so long agoe, that it is a preposterous order to teach first and to learne after, yea that to learne and practice together, is neither commendable for the workmen, nor safe for the works. Therefore were such thought upon, as could say modestly with St Hierome Both we have learned the Hebrew tongue in part, and in the Latine we have beene exercised almost from our verie cradle. St Hierome maketh no mention of the Greeke tongue, wherein yet hee did excel, becasue he translated not the old Testament out of Greeke, but out of Hebrewe. And in what sort did these assemble? In the trust of their own knowledge, or of their sharpenesse of their wit, deepenesse of judgement, as it were in an arme of flesh? At no hand. They trusted in him that hath the key of David, opening and no man shutting; they prayed to the Lord the Father of our Lord, to the effect that St Augustine did; O let thy Scriptures be my pure delight, let me not be deceived in them, neither let me deceive by them. In this confidence, and in this devotion did they assemble together; not too many lest one should trouble another; and yet many, lest many things haply might escape them. If you aske what they had before them, truly it was the Hebrew text of the Olde Testament, the Greeke of the New. These are the tow golden pipes, or rather conduits, where-through the olive branches empty themselves into the golde. St Augustine calleth them precedent, or originall tongues; St Hierome fountains. The same St Hierome affirmeth, and Gratian hath not spared to put it into his Decree, That as the credit of the olde Bookes (he meaneth the Old Testament) is to bee tried by the Hebrewe Volumes, so of the new by the Greeke tongue, he meaneth the originall Greeke. If trueth to be tried by these tongues, then whence should a Translation be made, but of them? These tongues therefore, the Scriptures wee say in these tongues, wee set before us to translate, being the tongues wherein God was pleased to speake to his church by his Prophets and Apostles. Neither did we run over the worke with that posting haste that the Septuagint did, if that be true which is reported, that they finished it in 72 dayes; neither were we barred or hindered from going over it againe, having once done it, like St Hierome, if that be true which himselfe reporteth, that he could no sooner write any thing, but presently it was caught from him and published, and he could not have leave to mend it; neither, to be short, were we the first that fell in hand with translating the Scripture into English, and consequently destitute of former helps, as it is written of Origen, that he was the first in a maner, that put his hand to write Commentaries upon the Scriptures, and therefore no marveile, if he overshot himself many times. None of these things, that worke hath not be hudled up in 72 dayes, but hath cost the workmen, as light as it seemeth, the paines of twise seven times seventie tow days and more: matters of such weight and consequence are to bee speeded with maturitie:for in a business of moment a man feareth not the blame of convenient slacknesse. Neither did we thinke much to consulte the Translators or Commentators, Chaldee, Hebrewe, Syrian, Greeke, or Latine, 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 anvillthat which we had hammered: but having and using as great helpes as were needful, and fearing no reproach for slownesse, nor coveting praise for expedition, wee have at the length, through the good hand of the Lord upon us, brought the works to that passe that you see.

Reasons to moving us to set diversities of senses in the margin, where there is great probability for each
Some peradventure would have no varities of sences to be set in the margine, lest the authorite of the Scriptures for the deciding of controversies bythat shew of uncertaintie, should somewhat be shaken. But we hold their judgment not to be so sound at this point. For though, whatsoever things are necessary are manifest, as St Chrysostome saith, and St Augustine, In those things that are plainly set downe in the Scriptures, all such matters are found that concerne Faith, hope, and Charitie. Yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to weane the curious from loathing of them for their plainenesse, partly to stirre up our devotion to crave the assistance of God’s spirit by prayer, and lastly, that we might be forward to seeke ayd of our brethren by conference, and never scorne those that be not in all respects so complete as they should bee, being to seeke in many things our selves, it hath pleased God in his divine providence, here and there to scatter wordes and sentences of that difficultie and doubtfulnesse, not in doctrinal points that concern salvation, ( for in such it hath beene vouched the Scriptures are plaine) but in matters of lesse moment, that fearfulnesse would better beseeme us then confidence, and if we will resolve, to resolve upon modestie with St Augustine, (though not in this same case altogether, yet upon the same ground, it is better to make doubt of those things which are secret, then ot strive about those things which are uncertaine. There be many words in the Scriptures, which be never found there but once, (Having neither brother nor neighbour, as the Hebrewes spaeke) so that we cannot be holpen by conference of places. Againe there be many rare names of certaine birds, beastes and precious stones, &c concerning which the Hebrewes themselves are so divided among themselves for judgement, that they may seeme to have defined this or that, rathe because they would say something, the because they were sure of that which they said, as Hierome somewhere saith of the Septuagint. Now in such a case, doth not a margine do well to admonish the reader to seeke further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulitie, to doubt of those things that are evident: so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no lesse that presumption. Therefore as St Augustine saith, that varieties of translations is profitable for the finding out of the sense of the Scriptures.: so diversitie of signification and sense in the margine, where the text is not so cleare, must needes doe good, yea, is necessary, as we are perswaded. We know that Sixtus Quintus expressly forbiddeth that any varietie of readings of their vulgar edition, should be put in the margine, (which though it be not altogether the same thing to that we have in hand, yet it looketh that way), but we thinke that he hath not all of his owne side his favourers, for this conceit. They that are wise, had rather have their own judgements at libertie in differences or readings, then to be captivated to one, when it may be the other. If they were sure that their hie priest had all lawes shut up in his brest, as Paul the second bragged, and that he were as free from errour by speciall priviledge, as the Dictators of Rome were made by law inviolable, it were an other matter; then his word were an Oracle , his opinion a decision. But the eyes of the world are now open, God be thanked, and have bene a great while, they find that he is subject to the same affections and infirmities that others be, that his skin is penetrable, and therefore so much as he prooveth, not as much as he claimeth, they grant and embrace.

Reasons inducing us not to stand curiously upon an identity of phrasing
An other thing we thinke good to admonish thee of (gentle Reader) that wee have not tyed our selves to an uniformitie of phrasing, or to an identitie of words, as some peradventure would wish that we had done, because they observe, that some learned men some where, have bene exact as they could that way. Truly, that wee might not varie form the sense of that which we had translated before, if the word signified the same thing in both places (for there bee some words that bee not of the same sense every where) we were especially carefull, and made a conscience, according to our duetie. But, that we should expresse the same notion in the same particular word; as for example, if we translate the Hebrew or Greeke onve by Purpose, never to call it Intent; if one where Journeying, never Traveiling; if one where Thinke, never Suppose; if one where Paine, neve Ache; if one where Joy, never gladnesse, &c. Thus to minse the matter, wee thought to savour more of curiositie than wisdom, and that it would rather breed scorne in the Atheist, then bring profitie to the godly Reader. For is the kingdome of God become words or syllables? Why should we be in bondage to them if we may be free, use one when precisely when wee may use another no lesse fit, as commodiously? A godly Father in the Primitive time showed himself greatly moved, that one of the new fanglenes called______, though the difference be little or none; and another reporteth, that he was much abused for turning Curcubita ( to which reading the people had beene used) into Hedera. Now if this happen in better times, and upon so small occasions, wee might justly feare hard censure, if generally we should make verball and unnecessary changings. We might also be charged (by scoffers) with some unequall dealing towards a great number of goods English wordes. For as it is written of a certaine greate Philosopher, that he should say, that those logs were happie that were made images to be worshipped; for their fellowes, as good as they, lay for blocke behinde the fire: so if wee should say, unto certaine words, Stand up higher, have a place in the Bible always, and tyo others of like qualitie, Get ye hence, be banished forever, wee might be taxed peradventure with St James his words, namely, To be partiall in our selves and judges of evill thoughts. Adde hereunto, that nicenesse in words was alwayes counted the next step to trifling, ans so was to bee curious about names too: also that we cannot follow a better paterne for elocution then God himselfe: therefore hee using divers words, in his holy writ, and indifferently for one thing in nature: we, if wee will not be superstitious, may use the same libertie in our English version out of Hebrew and Greeke, for that copy or store that he hath given us. Lastly, wee have on the one side avoided the scrupulositie of the Puritanes, who leave the olde Ecclesiasticall wordes, and betake them to other, as when they put washing for Baptisme, and Congregation instead of Church: as also on the other side we have shunned the obscuritie 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 sence, that since they must needs to translate the Bible, yet by the language thereof, it may be kept form being understood. But we deire that the Scripture may speake like itself, as in thelanguage of Canaan, that it may bee understood even of the very vulgar.

Many other things we might glue thee warning of (gentle Reader) if wee 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, then we can aske or thinke. Hee removeth the scales from our eyes, the vaile form our hearts, opening our wits that wee may understand his word,, enlarging our hearts, yea correcting our affections, that we may love it above gold and silver, yea that we may love it to the end. Ye are brought unto fountaines of living water which ye digged not; do not cast earth into them with the Philistines, neither preferre broken pits before them with the wicked Jewes. Others have laboured, and ye may enter into their labours; O receive not so great things in vaine, O despise not so great salvation! Be not lie swine to treade under foots so precious things, neither yet like dogs to teare and abuse so holy things. Say not to our Saviour with Gergesites, Depart out of our coasts; neither yet with Esau sell your birthright with a messe of potage. If light be come into the world, love not darknesse more then light; if foode, if clothing be offered, goe not naked starve not yourselves. Remember the advice of Nazianzene, It is a grievous thing (or dangerous) to neglect a great faire, and to seeke to  ake markets afterwards: also the encouragement of St Chrysostome, It is altogether impossible, that he that is sober (and watchful) should at any time be neglected: Lastly the admonition and menacing of St Augustine They that despise God’s will inviting them, shal feel God’s will taking vengeance on them. It is a fearful thing to fall into the hands of the living God; but a blessed thing it is, and will bring us to everlasting blessedness in the end, when God speaketh unto us, to hearken; when he setteth his word before us, to reade it; when he stretcheth out his hand  and calleth, to answere, Here am I; here we are to doe thy will, O God. The Lord worke a care and conscience in us to know him and serve him, that we may be acknowledged of him at the appearing of our Lord Jesus Christ, to whom with the holy Ghost, be all prayse and thanksgiving. Amen.

Harley Hitchcock

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