Preface Masoretic King James

TO THE MOST

HIGH AND MIGHTIE

PRINCE, JAMES BY THE GRACE OF GOD

KING OF GREAT BRITAIN, FRANCE, AND IRELAND,

DEFENDER OF THE FAITH, &c.

THE TRANSLATORS OF THE BIBLE

wish Grace, Mercy and Peace, through JESUS CHRIST, our Lord.

GREAT and manifold were the blessings, most dread Sovereign, which Almighty GOD,

the Father of all mercies, bestowed upon us the people of ENGLAND, when first he sent

Your Majesty's Royal Person to rule and reign over us. For whereas it was the

expectation of many, who wished not well unto our SION, that upon the setting of that

bright Occidental Star, Queen ELIZABETH of most happy memory, some thick and

palpable clouds of darkness would so have overshadowed this Land, that men should

have been in doubt which way they were to walk; and that it should hardly be known,

who was to direct the unsettled State; the appearance of your MAJESTY, as the Sun in his

strength, instantly dispelled those supposed and surmised mists, and gave unto all that

were well affected exceeding cause of comfort; especially when we beheld the

Government established in Your HIGHNESS, and Your hopeful Seed, by an undoubted

Title, and this also accompanied with peace and tranquillity at home and abroad.

But among all our joys, there was no one that more filled our hearts, than the blessed

continuance of the preaching of God's sacred Word among us; which is that inestimable

treasure, which excelleth all the riches of the earth; because the fruit thereof extendeth

itself, not only to the time spent in this transitory world, but directeth and disposeth men

unto that eternal happiness which is above in heaven.

Then not to suffer this to fall to the ground, but rather to take it up, and to continue it in

that state, wherein the famous Predecessor of Your Highness did leave it: nay, to go

forward with the confidence and resolution of a Man in maintaining the truth of CHRIST,

and propagating it far and near, is that which hath so bound and firmly knit the hearts of

all Your MAJESTY'S loyal and religious people unto You, that Your very name is precious

among them: their eye doth behold You with comfort, and they bless You in their hearts,

as that sanctified Person who, under God, is the immediate Author of their true

happiness. And this their contentment doth not diminish or decay, but every day

increaseth and taketh strength, when they observe, that the zeal of Your Majesty toward

the house of God doth not slack or go backward, but is more and more kindled,

manifesting itself abroad in the farthest parts of Christendom, by writing in defence of the

Truth, (which hath given such a blow unto that man of sin, as will not be healed,) and

every day at home, by religious and learned discourse, by frequenting the house of God,

by hearing the Word preached, by cherishing the Teachers thereof, by caring for the

Church, as a most tender and loving nursing Father.

There are infinite arguments of this right Christian and religious affection in Your

MAJESTY; but none is more forcible to declare it to others than the vehement and

perpetuated desire of accomplishing and publishing of this work, which now with all

humility we present unto Your Majesty. For when Your Highness had once out of deep

judgment apprehended how convenient it was, that out of the Original Sacred Tongues,

together with comparing of the labours, both in our own, and other foreign Languages, of

many worthy men who went before us, there should be one more exact Translation of the

holy Scriptures into the English Tongue; Your MAJESTY did never desist to urge and to

excite those to whom it was commended, that the work might be hastened, and that the

business might be expedited in so decent a manner, as a matter of such importance might

justly require.

And now at last, by the Mercy of God, and the continuance of our Labours, it being

brought unto such a conclusion, as that we have great hopes that the Church of England

shall reap good fruit thereby; we hold it our duty to offer it to Your Majesty, not only as

to our King and Sovereign, but as to the principal Mover and Author of the work: humbly

craving of Your most Sacred Majesty, that since things of this quality have ever been

subject to the censures of ill meaning and discontented persons, it may receive

approbation and Patronage from so learned and judicious a Prince as Your Highness is,

whose allowance and acceptance of our labours shall more honour and encourage us, than

all the calumniations and hard interpretations of other men shall dismay us. So that if, on

the one side, we shall be traduced by Popish Persons at home or abroad, who therefore

will malign us, because we are poor Instruments to make GOD'S holy Truth to be yet

more and more known unto the people, whom they desire still to keep in ignorance and

darkness; or if, on the other side, we shall be maligned by self-conceited Brethren, who

run their own ways, and give liking unto nothing, but what is framed by themselves, and

hammered on their Anvil; we may rest secure, supported within by truth and innocency

of a good conscience, having walked the ways of simplicity and integrity, as before the

Lord; and sustained without by the powerful protection of Your Majesty's grace and

favour, which will ever give countenance to honest and Christian endeavours against

bitter censures and uncharitable imputations.

The LORD of Heaven and earth bless Your Majesty with many and happy days, that, as

his Heavenly hand hath enriched your Highness with many singular and extraordinary

Graces, so You may be the wonder of the world in this latter age for happiness and true

felicity, to the honour of that Great GOD, and the good of his Church, through Jesus

Christ our Lord and only Saviour.

THE TRANSLATORS TO THE READER.

Preface to the King James Version 1611

(Not Copyrighted)

THE BEST THINGS HAVE BEEN CALUMNIATED

Zeal to promote the common good, whether it be by devising anything ourselves, or

revising that which hath been laboured by others, deserveth certainly much respect and

esteem, but yet findeth but cold entertainment in the world. It is welcomed with suspicion

instead of love, and with emulation instead of thanks: and if there be any hole left for

cavil to enter, (and cavil, if it do not find a hole, will make one) it is sure to be

misconstrued, and in danger to be condemned. This will easily be granted by as many as

know story, or have any experience. For, was there ever any projected, that savoured any

way of newness or renewing, but the same endured many a storm of gainsaying, or

opposition? A man would think that Civility, wholesome Laws, learning and eloquence,

Synods, and Church-maintenance, (that we speak of no more things of this kind) should

be as safe as a Sanctuary, and out of shot, as they say, that no man would lift up the heel,

no, nor dog move his tongue against the motioners of them. For by the first, we are

distinguished from brute beasts lead with sensuality; By the second, we are bridled and

restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by

violence; By the third, we are enabled to inform and reform others, by the light and

feeling that we have attained unto ourselves; Briefly, by the fourth being brought together

to a parley face to face, we sooner compose our differences than by writings which are

endless; And lastly, that the Church be sufficiently provided for, is so agreeable to good

reason and conscience, that those mothers are holden to be less cruel, that kill their

children as soon as they are born, than those nursing fathers and mothers (wheresoever

they be) that withdraw from them who hang upon their breasts (and upon whose breasts

again themselves do hang to receive the Spiritual and sincere milk of the word) livelihood

and support fit for their estates. Thus it is apparent, that these things which we speak of,

are of most necessary use, and therefore, that none, either without absurdity can speak

against them, or without note of wickedness can spurn against them.

Yet for all that, the learned know that certain worthy men [Anacharsis with others] have

been brought to untimely death for none other fault, but for seeking to reduce their

Countrymen to good order and discipline; and that in some Commonwealths [e.g. Locri]

it was made a capital crime, once to motion the making of a new Law for the abrogating

of an old, though the same were most pernicious; And that certain [Cato the elder], which

would be counted pillars of the State, and patterns of Virtue and Prudence, could not be

brought for a long time to give way to good Letters and refined speech, but bare

themselves as averse from them, as from rocks or boxes of poison; And fourthly, that he

was no babe, but a great clerk [Gregory the Divine], 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 [Nauclerus],

though superstitious) was devised; Namely, that at such a time as the professors and

teachers of Christianity in the Church of Rome, then a true Church, were liberally

endowed, a voice forsooth was heard from heaven, saying: Now is poison poured down

into the Church, etc. Thus not only as oft as we speak, as one saith, but also as oft as we

do anything of note or consequence, we subject ourselves to everyone's censure, and

happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is

impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and

that Princes are privileged by their high estate, he is deceived. "As the sword devoureth

as well one as the other," as it is in Samuel [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 nor

great, save only against the King of Israel:" [1 Kings 22:31] 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 [2 Sam 6:16]. 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 it. Otherwise, why do they lay it in his son's dish,

and call unto him for easing the burden, "Make", say they, "the grievous servitude of thy

father, and his sore yoke, lighter?" [1 Kings 12:4] Belike he had charged them with some

levies, and troubled them with some carriages; Hereupon they raise up a tragedy, and

wish in their heart the Temple had never been built. So hard a thing it is to please all,

even when we please God best, and do seek to approve ourselves to every ones

conscience.

If we will descend to later times, we shall find many the like examples of such kind, or

rather unkind acceptance. The first Roman Emperor [C. Caesar. Plutarch] did never do a

more pleasing deed to the learned, nor more profitable to posterity, for conserving the

record of times in true supputation; than when he corrected the Calendar, and ordered the

year according to the course of the Sun; and yet this was imputed to him for novelty, and

arrogance, and procured to him great obloguy. So the first Christened Emperor

[Constantine] (at the least-wise that openly professed the faith himself, and allowed

others to do the like) for strengthening the Empire at his great charges, and providing for

the Church, as he did, got for his labour the name Pupillus, as who would say, a wasteful

Prince, that had need of a Guardian or overseer [Aurel. Victor]. So the best Christened

Emperor [Theodosius], for the love that he bare unto peace, thereby to enrich both

himself and his subjects, and because he did not see war but find it, was judged to be no

man at arms [Zosimus], (though indeed he excelled in feats of chivalry, and showed so

much when he was provoked) and condemned for giving himself to his ease, and to his

pleasure. To be short, the most learned Emperor of former times [Justinian], (at the least,

the greatest politician) what thanks had he for cutting off the superfluities of the laws, and

digesting them into some order and method? This, that he had been blotted by some to be

an Epitomist, that is, one that extinguishes worthy whole volumes, to bring his

abridgments into request. This is the measure that hath been rendered to excellent Princes

in former times, even, Cum bene facerent, male audire, For their good deeds to be evil

spoken of. Neither is there any likelihood, that envy and malignity died, and were buried

with the ancient. No, no, the reproof of Moses taketh hold of most ages; "You are risen

up in your fathers' stead, and increase of sinful men." [Num 32:14] "What is that that hath

been done? that which shall be done; and there is no new thing under the Sun," saith the

wiseman: [Ecc 1:9] and S. Stephen, "As your fathers did, so do you." [Acts 7:51]

HIS MAJESTY'S CONSTANCY, NOTWITHSTANDING

CALUMNIATION, FOR THE SURVEY OF THE ENGLISH

TRANSLATIONS

This, and more to this purpose, His Majesty that now reigneth (and long, and long may he

reign, and his offspring forever, "Himself and children, and children's always) knew full

well, according to the singular wisdom given unto him by God, and the rare learning and

experience that he hath attained unto; namely that whosoever attempteth anything for the

public (especially if it pertain to Religion, and to the opening and clearing of the word of

God) the same setteth himself upon a stage to be gloated upon by every evil eye, yea, he

casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that

medleth with men's Religion in any part, medleth with their custom, nay, with their

freehold; and though they find no content in that which they have, yet they cannot abide

to hear of altering. Notwithstanding his Royal heart was not daunted or discouraged for

this that colour, but stood resolute, "as a statue immovable, and an anvil not easy to be

beaten into plates," as one [Suidas] saith; he knew who had chosen him to be a Soldier, or

rather a Captain, and being assured that the course which he intended made 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, it doth specially belong unto

them, to have care of Religion, yea, to know it aright, yea, to profess it zealously, yea to

promote it to the uttermost of their power. This is their glory before all nations which

mean well, and this will bring unto them a far most excellent weight of glory in the day

of the Lord Jesus. For the Scripture saith not in vain, "Them that honor me, I will honor,"

[1 Sam 2:30] neither was it a vain word that Eusebius delivered long ago, that piety

towards God was the weapon and the only weapon, that both preserved Constantine's

person, and avenged him of his enemies [Eusebius lib 10 cap 8].

THE PRAISE OF THE HOLY SCRIPTURES

But now what piety without truth? what truth (what saving truth) without the word of

God? What word of God (whereof we may be sure) without the Scripture? The Scriptures

we are commanded to search. John 5:39. Isa 8:20. They are commended that searched

and studied them. Acts 8:28-29, 17:11. 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. 2

Tim 3:15. If we be ignorant, they will instruct us; if out of the way, they will bring us

home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us;

if cold, inflame us. Tolle, lege; Tolle, lege, Take up and read, take up and read the

Scriptures [S. August. confess. lib 8 cap 12], (for unto them was the direction) it was said

unto S. Augustine by a supernatural voice. "Whatsoever is in the Scriptures, believe me,"

saith the same S. Augustine, "is high and divine; there is verily truth, and a doctrine most

fit for the refreshing of men's minds, and truly so tempered, that everyone may draw from

thence that which is sufficient for him, if he come to draw with a devout and pious mind,

as true Religion requireth." [S. August. de utilit. credendi cap. 6] Thus S. Augustine. and

S. Jerome: "Ama scripturas, et amabit te sapientia etc." [S. Jerome. ad Demetriad] Love

the Scriptures, and wisdom will love thee. And S. Cyril against Julian; "Even boys that

are bred up in the Scriptures, become most religious, etc." [S. Cyril. 7 contra Iulianum]

But what mention we three or four uses of the Scripture, whereas whatsoever is to be

believed or practiced, or hoped for, is contained in them? or three or four sentences of the

Fathers, since whosoever is worthy the name of a Father, from Christ's time downward,

hath likewise written not only of the riches, but also of the perfection of the Scripture? "I

adore the fulness of the Scripture," saith Tertullian against Hermogenes. [Tertul. advers.

Hermo.] And again, to Apelles an heretic of the like stamp, he saith; "I do not admit that

which thou bringest in (or concludest) of thine own (head or store, de tuo) without

Scripture." [Tertul. de carne Christi.] So Saint Justin Martyr before him; "We must know

by all means," saith he, "that it is not lawful (or possible) to learn (anything) of God or of

right piety, save only out of the Prophets, who teach us by divine inspiration." So Saint

Basil after Tertullian, "It is a manifest falling way from the Faith, and a fault of

presumption, either to reject any of those things that are written, or to bring in (upon the

head of them) any of those things that are not written. We omit to cite to the same effect,

S. Cyril B. of Jerusalem in his 4::Cataches., Saint Jerome against Helvidius, Saint

Augustine in his 3::book against the letters of Petilian, and in very many other places of

his works. Also we forebear to descend to later Fathers, because we will not weary the

reader. The Scriptures then being acknowledged to be so full and so perfect, how can we

excuse ourselves of negligence, if we do not study them, of curiosity, if we be not content

with them? Men talk much of [an olive bow wrapped about with wood, whereupon did

hang figs, and bread, honey in a pot, and oil], how many sweet and goodly things it had

hanging on it; of the Philosopher's stone, that it turned copper into gold; of Cornucopia,

that it had all things necessary for food in it, of Panaces the herb, that it was good for

diseases, of Catholicon the drug, that it is instead of all purges; of Vulcan's armor, that it

was an armor of proof against all thrusts, and all blows, etc. Well, that which they falsely

or vainly attributed to these things for bodily good, we may justly and with full measure

ascribe unto the Scripture, for spiritual. It is not only an armor, but also a whole armory

of weapons, both offensive and defensive; whereby we may save ourselves and put the

enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life,

which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for

medicine. It is not a pot of Manna, or a cruse of oil, which were for memory only, or for a

meal's meat or two, but as it were a shower of heavenly bread sufficient for a whole host,

be it never so great; and as it were a whole cellar full of oil vessels; whereby all our

necessities may be provided for, and our debts discharged. In a word, it is a Panary of

wholesome food, against fenowed traditions; a Physician's shop (Saint Basil called it) [S.

Basil in Psal. primum.] of preservatives against poisoned heresies; a Pandect of profitable

laws, against rebellious spirits; a treasury of most costly jewels, against beggarly

rudiments; finally a fountain of most pure water springing up unto everlasting life. And

what marvel? The original thereof being from heaven, not from earth; the author being

God, not man; the inditer, the holy spirit, not the wit of the Apostles or Prophets; the

Penmen such as were sanctified from the womb, and endued with a principal portion of

God's spirit; the matter, verity, piety, purity, uprightness; the form, God's word, God's

testimony, God's oracles, the word of truth, the word of salvation, etc.; the effects, light

of understanding, stableness of persuasion, repentance from dead works, newness of life,

holiness, peace, joy in the holy Ghost; lastly, the end and reward of the study thereof,

fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance

immortal, undefiled, and that never shall fade away: Happy is the man that delighted 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." [1 Cor 14] The Apostle excepteth no tongue; not

Hebrew the ancientest, not Greek the most copious, not Latin the finest. Nature taught a

natural man to confess, that all of us in those tongues which we do not understand, are

plainly deaf; we may turn the deaf ear unto them. The Scythian counted the Athenian,

whom he did not understand, barbarous; [Clem. Alex. 1 Strom.] so the Roman did the

Syrian, and the Jew (even S. Jerome himself called the Hebrew tongue barbarous, belike

because it was strange to so many) [S. Jerome. Damaso.] so the Emperor of

Constantinople [Michael, Theophili fil.] calleth the Latin tongue, barbarous, though Pope

Nicolas do storm at it: [2::Tom. Concil. ex edit. Petri Crab] 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: [Cicero 5::de finibus.] so lest the Church be driven to the like exigent,

it is necessary to have translations in a readiness. Translation it is that openeth the

window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth

aside the curtain, that we may look into the most Holy place; that removeth the cover of

the well, that we may come by the water, even as Jacob rolled away the stone from the

mouth of the well, by which means the flocks of Laban were watered [Gen 29:10].

Indeed without translation into the vulgar tongue, the unlearned are but like children at

Jacob's well (which is deep) [John 4:11] without a bucket or something to draw with; or

as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this

motion, "Read this, I pray thee," he was fain to make this answer, "I cannot, for it is

sealed." [Isa 29:11]

THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE

HEBREW INTO GREEK

While God would be known only in Jacob, and have his Name great in Israel, and in none

other place, while the dew lay on Gideon's fleece only, and all the earth besides was dry;

then for one and the same people, which spake all of them the language of Canaan, that

is, Hebrew, one and the same original in Hebrew was sufficient. [S. August. lib 12 contra

Faust c32] But, when the fulness of time drew near, that the Sun of righteousness, the

Son of God should come into the world, whom God ordained to be a reconciliation

through faith in his blood, not of the Jew only, but also of the Greek, yea, of all them that

were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek Prince

(Greek for descent and language) even of Ptolemy Philadelph King of Egypt, to procure

the translating of the Book of God out of Hebrew into Greek. This is the translation of the

Seventy Interpreters, commonly so called, which prepared the way for our Saviour

among the Gentiles by written preaching, as Saint John Baptist did among the Jews by

vocal. For the Grecians being desirous of learning, were not wont to suffer books of

worth to lie moulding in Kings' libraries, but had many of their servants, ready scribes, to

copy them out, and so they were dispersed and made common. Again, the Greek tongue

was well known and made familiar to most inhabitants in Asia, by reason of the conquest

that there the Grecians had made, as also by the Colonies, which thither they had sent.

For the same causes also it was well understood in many places of Europe, yea, and of

Africa too. Therefore the word of God being set forth in Greek, becometh hereby like a

candle set upon a candlestick, which giveth light to all that are in the house, or like a

proclamation sounded forth in the market place, which most men presently take

knowledge of; and therefore that language was fittest to contain the Scriptures, both for

the first Preachers of the Gospel to appeal unto for witness, and for the learners also of

those times to make search and trial by. It is certain, that that Translation was not so

sound and so perfect, but it needed in many places correction; and who had been so

sufficient for this work as the Apostles or Apostolic men? Yet it seemed good to the holy

Ghost and to them, to take that which they found, (the same being for the greatest part

true and sufficient) rather than making a new, in that new world and green age of the

Church, to expose themselves to many exceptions and cavillations, as though they made a

Translations to serve their own turn, and therefore bearing a witness to themselves, their

witness not to be regarded. This may be supposed to be some cause, why the Translation

of the Seventy was allowed to pass for current. Notwithstanding, though it was

commended generally, yet it did not fully content the learned, no not of the Jews. For not

long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion,

and after him Symmachus; yea, there was a fifth and a sixth edition, the Authors whereof

were not known. [Epiphan. de mensur. et ponderibus.] These with the Seventy made up

the Hexapla and were worthily and to great purpose compiled together by Origen.

Howbeit the Edition of the Seventy went away with the credit, and therefore not only was

placed in the midst by Origen (for the worth and excellency thereof above the rest, as

Epiphanius gathered) but also was used by the Greek fathers for the ground and

foundation of their Commentaries. Yea, Epiphanius above named doeth attribute so much

unto it, that he holdeth the Authors thereof not only for Interpreters, but also for Prophets

in some respect [S. August. 2::de dectrin. Christian c. 15]; and Justinian the Emperor

enjoining the Jews his subjects to use especially the Translation of the Seventy, rendreth

this reason thereof, because they were as it were enlightened with prophetical grace. Yet

for all that, as the Egyptians are said of the Prophet to be men and not God, and their

horses flesh and not spirit [Isa 31:3]; so it is evident, (and Saint Jerome affirmeth as

much) [S. Jerome. de optimo genere interpret.] that the Seventy were Interpreters, they

were not Prophets; they did many things well, as learned men; but yet as men they

stumbled and fell, one while through oversight, another while through ignorance, yea,

sometimes they may be noted to add to the Original, and sometimes to take from it;

which made the Apostles to leave them many times, when they left the Hebrew, and to

deliver the sense thereof according to the truth of the word, as the spirit gave them

utterance. This may suffice touching the Greek Translations of the Old Testament.

TRANSLATION OUT OF HEBREW AND GREEK INTO LATIN

There were also within a few hundred years after CHRIST, translations many into the

Latin tongue: for this tongue also was very fit to convey the Law and the Gospel by,

because in those times very many Countries of the West, yea of the South, East and

North, spake or understood Latin, being made Provinces to the Romans. But now the

Latin Translations were too many to be all good, for they were infinite (Latini Interprets

nullo modo numerari possunt, saith S. Augustine.) [S. Augustin. de doctr. Christ. lib 2

cap II]. Again they were not out of the Hebrew fountain (we speak of the Latin

Translations of the Old Testament) but out of the Greek stream, therefore the Greek being

not altogether clear, the Latin derived from it must needs be muddy. This moved S.

Jerome a most learned father, and the best linguist without controversy, of his age, or of

any that went before him, to undertake the translating of the Old Testament, out of the

very fountain with that evidence of great learning, judgment, industry, and faithfulness,

that he had forever bound the Church unto him, in a debt of special remembrance and

thankfulness.

THE TRANSLATING OF THE SCRIPTURE INTO THE VULGAR

TONGUES

Now though the Church were thus furnished with Greek and Latin Translations, even

before the faith of CHRIST was generally embraced in the Empire; (for the learned know

that even in S. Jerome's time, the Consul of Rome and his wife were both Ethnics, and

about the same time the greatest part of the Senate also) [S. Jerome. Marcell.Zosim] yet

for all that the godly-learned were not content to have the Scriptures in the Language

which they themselves understood, Greek and Latin, (as the good Lepers were not

content to fare well themselves, but acquainted their neighbors with the store that God

had sent, that they also might provide for themselves) [2 Kings 7:9] but also for the

behoof and edifying of the unlearned which hungered and thirsted after righteousness,

and had souls to be saved as well as they, they provided Translations into the vulgar for

their Countrymen, insomuch that most nations under heaven did shortly after their

conversion, hear CHRIST speaking unto them in their mother tongue, not by the voice of

their Minister only, but also by the written word translated. If any doubt hereof, he may

be satisfied by examples enough, if enough will serve the turn. First S. Jerome saith,

Multarum gentium linguis Scriptura ante translata, docet falsa esse quae addita sunt, etc.

i.e. "The Scripture being translated before in the languages of many Nations, doth show

that those things that were added (by Lucian and Hesychius) are false." [S. Jerome. praef.

in 4::Evangel.] So S. Jerome in that place. The same Jerome elsewhere affirmeth that he,

the time was, had set forth the translation of the Seventy suae linguae hominibus, i.e., for

his countrymen of Dalmatia [S. Jerome. Sophronio.] Which words not only Erasmus doth

understand to purport, that S. Jerome translated the Scripture into the Dalmatian tongue,

but also Sixtus Senensis [Six. Sen. lib 4], and Alphonsus a` Castro [Alphon. lb 1 ca 23]

(that we speak of no more) men not to be excepted against by them of Rome, do

ingenuously confess as much. So, S. Chrysostom that lived in S. Jerome's time, giveth

evidence with him: "The doctrine of S. John [saith he] did not in such sort [as the

Philosophers' did] vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians,

and infinite other nations being barbarous people translated it into their [mother] tongue,

and have learned to be [true] Philosophers," he meaneth Christians. [S. Chrysost. in

Johan. cap.I. hom.I.] To this may be added Theodoret, as next unto him, both for

antiquity, and for learning. His words be these, "Every Country that is under the Sun, is

full of these words (of the Apostles and Prophets) and the Hebrew tongue [he meaneth

the Scriptures in the Hebrew tongue] is turned not only into the Language of the

Grecians, but also of the Romans, and Egyptians, and Persians, and Indians, and

Armenians, and Scythians, and Sauromatians, and briefly into all the Languages that any

Nation useth. [Theodor. 5. Therapeut.] 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: [P. Diacon. li. 12.] John Bishop of Sevil by Vasseus, to

have turned them into Arabic, about the year of our Lord 717; [Vaseus in Chron. Hispan.]

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:

[Polydor. Virg. 5 histor.] Methodius by Aventinus (printed at Ingolstadt) to have turned

the Scriptures into Slavonian: [Aventin. lib. 4.] Valdo, Bishop of Frising by Beatus

Rhenanus, to have caused about that time, the Gospels to be translated into Dutch

rhythm, yet extant in the Library of Corbinian: [Circa annum 900. B. Rhenan. rerum

German. lib 2.] Valdus, by divers to have turned them himself into French, about the year

1160: Charles the Fifth of that name, surnamed the Wise, to have caused them to be

turned into French, about 200 years after Valdus his time, of which translation there be

many copies yet extant, as witnesseth Beroaldus. Much about that time, even in our King

Richard the second's days, John Trevisa translated them into English, and many English

Bibles in written hand are yet to be seen with divers, translated as it is very probable, in

that age. So the Syrian translation of the New Testament is in most learned men's

Libraries, of Widminstadius his setting forth, and the Psalter in Arabic is with many, of

Augustinus Nebiensis' setting forth. So Postel affirmeth, that in his travel he saw the

Gospels in the Ethiopian tongue; And Ambrose Thesius allegeth the Pslater 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, [Thuan.] or by the Lord Radevile in Polony, or by the

Lord Ungnadius in the Emperor's dominion, but hath been thought upon, and put in

practice of old, even from the first times of the conversion of any Nation; no doubt,

because it was esteemed most profitable, to cause faith to grow in men's hearts the

sooner, and to make them to be able to say with the words of the Psalms, "As we have

heard, so we have seen." [Ps 48:8]

THE UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE

SCRIPTURES SHOULD BE DIVULGED IN THE MOTHER TONGUE,

ETC.

Now the Church of Rome would seem at the length to bear a motherly affection towards

her children, and to allow them the Scriptures in their mother tongue: but indeed it is a

gift, not deserving to be called a gift, an unprofitable gift: [Sophecles] they must first get

a licence in writing before they may use them, and to get that, they must approve

themselves to their Confessor, that is, to be such as are, if not frozen in the dregs, yet

soured with the leaven of their superstition. Howbeit, it seemed too much to Clement the

Eighth that there should be any Licence granted to have them in the vulgar tongue, and

therefore he overruleth and frustrateth the grant of Pius the Fourth. [See the observation

(set forth by Clemen. his authority) upon the 4. rule of Pius the 4. his making in the

index, lib. prohib. pag. 15. ver. 5.] So much are they afraid of the light of the Scripture,

(Lucifugae Scripturarum, as Tertulian speaketh) that they will not trust the people with it,

no not as it is set forth by their own sworn men, no not with the Licence of their own

Bishops and Inquisitors. Yea, so unwilling they are to communicate the Scriptures to the

people's understanding in any sort, that they are not ashamed to confess, that we forced

them to translate it into English against their wills. This seemeth to argue a bad cause, or

a bad conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid

to bring it to the touchstone, but he that hath the counterfeit; [Tertul. de resur. carnis.]

neither is it the true man that shunneth the light, but the malefactor, lest his deeds should

be reproved [John 3:20]: neither is it the plaindealing Merchant that is unwilling to have

the weights, or the meteyard brought in place, but he that useth deceit. But we will let

them alone for this fault, and return to translation.

THE SPEECHES AND REASONS, BOTH OF OUR BRETHREN, AND

OF OUR ADVERSARIES AGAINST THIS WORK

Many men's mouths have been open a good while (and yet are not stopped) with speeches

about the Translation so long in hand, or rather perusals of Translations made before: and

ask what may be the reason, what the necessity of the employment: Hath the Church been

deceived, say they, all this while? Hath her sweet bread been mingled with leaven, here

silver with dross, her wine with water, her milk with lime? (Lacte gypsum male miscetur,

saith S. Ireney,) [S. Iren. 3. lib. cap. 19.] We hoped that we had been in the right way, that

we had the Oracles of God delivered unto us, and that though all the world had cause to

be offended and to complain, yet that we had none. Hath the nurse holden out the breast,

and nothing but wind in it? Hath the bread been delivered by the fathers of the Church,

and the same proved to be lapidosus, as Seneca speaketh? What is it to handle the word

of God deceitfully, if this be not? Thus certain brethren. Also the adversaries of Judah

and Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both the work and the

workmen, saying; "What do these weak Jews, etc. will they make the stones whole again

out of the heaps of dust which are burnt? although they build, yet if a fox go up, he shall

even break down their stony wall." [Neh 4:3] Was their Translation good before? Why do

they now mend it? Was it not good? Why then was it obtruded to the people? Yea, why

did the Catholics (meaning Popish Romanists) always go in jeopardy, for refusing to go

to hear it? Nay, if it must be translated into English, Catholics are fittest to do it. They

have learning, and they know when a thing is well, they can manum de tabula. We will

answer them both briefly: and the former, being brethren, thus, with S. Jerome,

"Damnamus veteres? Mineme, sed post priorum studia in domo Domini quod possums

laboramus." [S. Jerome. Apolog. advers. Ruffin.] That is, "Do we condemn the ancient?

In no case: but after the endeavors of them that were before us, we take the best pains we

can in the house of God." As if he said, Being provoked by the example of the learned

men that lived before my time, I have thought it my duty, to assay whether my talent in

the knowledge of the tongues, may be profitable in any measure to God's Church, lest I

should seem to laboured in them in vain, and lest I should be thought to glory in men,

(although ancient,) above that which was in them. Thus S. Jerome may be thought to

speak.

A SATISFACTION TO OUR BRETHREN

And to the same effect say we, that we are so far off from condemning any of their labors

that travailed before us in this kind, either in this land or beyond sea, either in King

Henry's time, or 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. .] and doth even

glory that he seeth his infirmities. [S. Aug. .] 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, 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

everywhere plainness, partly also to stir up our devotion to crave the assistance of God's

spirit by prayer, and lastly, that we might be forward to seek aid of our brethren by

conference, and never scorn those that be not in all respects so complete as they should

be, being to seek in many things ourselves, it hath pleased God in his divine providence,

here and there to scatter words and sentences of that difficulty and doubtfulness, not in

doctrinal points that concern salvation, (for in such it hath been vouched that the

Scriptures are plain) but in matters of less moment, that fearfulness would better beseem

us than confidence, and if we will resolve upon modesty with 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.