(C.)

Them that are learned Christianly I beseech, forasmuch as I am sure, and my conscience beareth me record, that of a pure intent, singly and faithfully, I have interpreted it, as far forth as God gave me the gift of knowledge and understanding, that the rudeness of the work now at the first time offend them not; but that they consider how that I had no man to counterfeit, neither was helped with English of any that had interpreted the same or such like thing in the Scripture beforetime. Moreover, even very necessity, and cumbrance (God is record) above strength, which I will not rehearse, lest we should seem to boast ourselves, caused that many things are lacking which necessarily are required. Count it as a thing not having his fullshape, but as it were born before his time, even as a thing begun rather than finished. In time to come (if God have appointed us thereunto) we will give it his full shape, and put out if ought be added superflously, and add to if ought be overseen through negligence, and will enforce to bring to compendiousness that which is now translated at the length, and to give light where it is required, and to seek in certain places more proper English, and with a table to expound the words which are not commonly used, and show how the Scripture useth many words which are otherwise understood of the common people, and to help with a declaration where one tongue taketh not another; and will endeavour ourselves, as it were, to seethe it better, and to make it more apt for the weak stomachs, desiring them that are learned and able to remember their duty, and to help them thereunto, and to bestow unto the edifying of Christ’s body, which is the congregation of them that believe, those gifts which they have received of God for the same purpose.

The grace that cometh of Christ be with them that love him. Amen.

III. THE PREFACE TO THE PENTATEUCH, 1530.

When I had translated the New Testament, I added an Epistle unto the latter end, in which I desired them that were learned to amend if aught were found amiss. But our malicious and wily hypocrites, which are so stubborn, and hard hearted in their wicked abominations, that it is not possible for them to amend any thing at all (as we see by daily experience, when both their livings and doings are rebuked with the truth) say, some of them, that it is impossible to translate the Scripture into English; some that it is not lawful for the lay people to have it in their mother tongue; some that it would make them all heretics; as it would no doubt from many things which they of long time have falsely taught; and that is the whole causewherefore they forbid it, though they other cloaks pretend. And some, or rather every one, say that it would make them rise against the king, whom they themselves (unto their damnation) never yet obeyed. And lest the temporal rulers should see their falsehood, if the Scripture came to light, causeth them so to lie.

And as for my translation, in which they affirm unto the lay people, (as I have heard say) to be I wot not how many thousand heresies, so that it cannot be mended or correct, they have yet taken so great pain to examine it, and to compare it unto that they would fain have it, and to their own imaginations and juggling terms, and to have somewhat to rail at, and under that cloak, to blaspheme the truth, that they might with as little labour (as I suppose) have translated the most part of the Bible. For they which in times past were wont to look on no more Scripture than they found in theirDuns, or such like devilish doctrine, have yet now so narrowly looked on my Translation, that there is not so much as oneitherein, if it lack a tittle over his head, but they have noted it, and number it unto the ignorant people for an heresy. Finally, in this they be all agreed,—to drive you from the knowledge of the Scripture, and that ye shall not have the text thereof in the mother tongue; and to keep the world still in darkness, to the intent they might sit in the consciences of the people, through vain superstition and false doctrine; to satisfy their filthy lusts, their proud ambition, and unsatiable covetousness; and to exalt their own honour above king and emperor, yea, and above God himself.

A thousand books had they lever to be put forth against their abominable doings and doctrine, than that the Scripture should come to light. For as long as they may keep that down, they will so darken the right way with the mist of their sophistry, and so tangle them that either rebuke or despise their abominations, with arguments of philosophy, and with worldly similitudesand apparent reasons of natural wisdom, and with wresting the Scripture unto their own purpose, clean contrary unto the process, order, and meaning of the text; and so delude them in descanting upon it with allegories; and amaze them, expounding it in many senses before the unlearned lay people, (when it hath but one simple, literal sense, whose light the owls cannot abide) that though thou feel in thine heart, and art sure, how that all is false that they say, yet couldst thou not solve their subtle riddles.

Which thing only moved me to translate the New Testament. Because I had perceived by experience, how that it was impossible to establish the lay people in any truth except the Scripture were plainly laid before their eyes in their mother tongue, that they might see the process, order, and meaning of the text: for else, whatsoever truth is taught them, these enemies of all truth quench it again, partly with the smoke of their bottomless pit, whereof thou readest in Apocalypse chap. ix. that is, with apparent reasons of sophistry, and traditions of their own making, founded without ground of Scripture, and partly in juggling with the text, expounding it in such a sense as is impossible to gather of the text, if thou see the process, order, and meaning thereof.

And even in the bishop of London’s house I intended to have done it. For when I was so turmoiled in the country where I was, that I could no longer dwell there (the process whereof were too long here to rehearse), I this wise thought in myself—this I suffer because the priests of the country be unlearned; as God knoweth, there are a full ignorant sort which have seen no more Latin than that they read in their Portesses and Missals, which yet many of them can scarcely read (except it beAlbertus de Secretis Mulierum, in which yet, though they be never so sorrily learned, they pore day and night, and make notes therein, and all to teach the midwives as they say; and Linwode, a book of constitutions to gather tythes, mortuaries,offerings, customs, and other pillage which they call not theirs, but God’s part, and the duty of holy church to discharge their consciences withal: for they are bound that they shall not diminish, but increase all things unto the uttermost of their powers), and, therefore (because they are thus unlearned, thought I), when they come together to the ale-house, which is their preaching place, they affirm that my sayings are heresy. And besides that, they add to of their own heads which I never spake, as the manner is, to prolong the tale to short the time withal, and accused me secretly to the chancellor, and other the bishop’s officers. And, indeed, when I came before the chancellor, he threatened me grievously, and reviled me, and rated me as though I had been a dog, and laid to my charge whereof there could be none accuser brought forth (as their manner is not to bring forth the accuser), and yet all the priests of the country were the same day there.

As I this thought, the bishop of London came to my remembrance, whom Erasmus (whose tongue maketh of little gnats great elephants, and lifteth up above the stars whosoever giveth him a little exhibition) praiseth exceedingly, among other in his Annotations on the New Testament, for his great learning. Then, thought I, if I might come to this man’s service, I were happy. And so I gat me to London, and, through the acquaintance of my master, came to Sir Harry Gilford, the king’s grace’s comptroller, and brought him anOration of Isocrates, which I had translated out of Greek into English, and desired him to speak unto my lord of London for me, which he also did as he shewed me, and willed me to write an epistle to my lord, and to go to him myself, which I also did, and delivered my epistle to a servant of his own, one William Hebilthwayte, a man of mine old acquaintance. But God (which knoweth what is within hypocrites) saw that I was beguiled, and that that counsel was not the next way unto my purpose. And therefore he gat me no favour in my lord’s sight.

Whereupon my lord answered me, his house was full, he had more than he could well find, and advised me to seek in London, where he said I could not lack a service. And so in London I abode almost a year, and marked the course of the world, and heard our praters (I would say our preachers), how they boasted themselves and their high authority; and beheld the pomp of our prelates, and how busy they were, as they yet are, to set peace and unity in the world (though it be not possible for them that walk in darkness to continue long in peace, for they cannot but either stumble or dash themselves at one thing or another that shall clean unquiet all together) and saw things whereof I defer to speak at this time, and understood at the last not only that there was no room in my lord of London’s palace to translate the New Testament, but also that there was no place to do it in all England, as experience doth now openly declare.

Under what manner, therefore, should I now submit this book to be corrected and amended of them, which can suffer nothing to be well? Or what protestation should I make in such a matter unto our prelates, those stubborn Nimrods which so mightily fight against God, and resist his Holy Spirit, enforcing with all craft and subtlety to quench the light of the everlasting Testament, promises, and appointment made between God and us? and heaping the fierce wrath of God upon all princes and rulers; mocking them with false feigned names of hypocrisy, and serving their lusts at all points, and dispensing with them even of the very laws of God, of which Christ himself testifieth, Matt. v. “That not so much as one tittle thereof may perish, or be broken.” And of which the prophet saith, Psalm cxviii., “Thou hast commanded thy laws to be kept”meod, that is in Hebrew, exceedingly, with all diligence, might, and power; and have made them so mad with their juggling charms, and crafty persuasions, that they think it a full satisfaction for all their wicked lying to torment such as tell themtruth, and to burn the word of their soul’s health, and slay whosoever believe thereon.

Notwithstanding, yet I submit this book, and all other that I have either made or translated, or shall in time to come, (if it be God’s will that I shall further labour in his harvest,) unto all them that submit themselves unto the word of God, to be corrected of them; yea, and moreover to be disallowed and also burnt, if it seem worthy, when they have examined it with the Hebrew, so that they first put forth of their own translating another that is more correct.

COVERDALE’S PROLOGUE TO HIS BIBLE OF 1535.

Considering how excellent knowledge and learning an interpreter of scripture ought to have in the tongues, and pondering also mine own insufficiency therein, and how weak I am to perform the office of a translator, I was the more loath to meddle with this work. Notwithstanding, when I considered how great pity it was that we should want it so long, and called to my remembrance the adversity of them which were not only of ripe knowledge, but would also with all their hearts have performed that they began, if they had not had impediment; considering, I say, that by reason of their adversity it could not so soon have been brought to an end, as our most prosperous nation would fain have had it; these and other reasonable causes considered, I was the more bold to take it in hand. And to help me herein, I have had sundry translations, not only in Latin, but also of the Dutch interpreters, whom, because of their singular gifts and special diligence in the Bible, I have been the more glad to follow for the most part, according as I was required. But, to say the truth before God, it was neither my labour nor desire to have this work put in my hand: nevertheless it grieved me that other nations should be more plenteously provided for with the scripture in their mother-tongue, than we: therefore, when I was instantly required, though I could not do so well as I would, I thought it yet my duty to do my best, and that with a good will.

Whereas some men think now that many translations make division in the faith and in the people of God, that is not so: for it was never better with the congregation of God, than whenevery church almost had the Bible of a sundry translation. Among the Greeks had not Origen a special translation? Had not Vulgarius one peculiar, and likewise Chrysostom? Beside the seventy interpreters, is there not the translation of Aquila, of Theodotio, of Symmachus, and of sundry other? Again, among the Latin men, thou findest that every one almost used a special and sundry translation; for insomuch as every bishop had the knowledge of the tongues, he gave his diligence to have the Bible of his own translation. The doctors, as Hireneus, Cyprianus, Tertullian, St. Hierome, St. Augustine, Hilarius, and St. Ambrose, upon divers places of the scripture, read not the text all alike.

Therefore ought it not to be taken as evil, that such men as have understanding now in our time, exercise themselves in the tongues, and give their diligence to translate out of one language into another. Yea, we ought rather to give God high thanks therefore, which through his Spirit stirreth up men’s minds so to exercise themselves therein. Would God it had never been left off after the time of St. Augustine! then should we never have come into such blindness and ignorance, into such errors and delusions. For as soon as the Bible was cast aside, and no more put in exercise, then began every one of his own head to write whatsoever came into his brain, and that seemed to be good in his own eyes; and so grew the darkness of men’s traditions. And this same is the cause that we have had so many writers, which seldom made mention of the scripture of the Bible; and though they sometime alleged it, yet was it done so far out of season, and so wide from the purpose, that a man may well perceive, how that they never saw the original.

Seeing then that this diligent exercise of translating doth so much good and edifieth in other languages, why should it do evil in ours? Doubtless, like as all nations in the diversity of speeches may know one God in the unity of faith, and be one in love; even so may divers translations understand one another,and that in the head articles and ground of our most blessed faith, though they use sundry words. Wherefore methink we have great occasion to give thanks unto God, that he hath opened unto his church the gift of interpretation and of printing, and that there are now at this time so many, which with such diligence and faithfulness interpret the scripture, to the honour of God and edifying of his people: whereas, like as when many are shooting together, every one doth his best to be nighest the mark; and though they cannot all attain thereto, yet shooteth one nigher than another and hitteth it better than another; yea, one can do it better than another. Who is now then so unreasonable, so despiteful, or envious, as to abhor him that doth all his diligence to hit the prick, and to shoot nighest it, though he miss and come not nighest the mark? Ought not such one rather to be commended, and to be helped forward, that he may exercise himself the more therein?

For the which cause, according as I was desired, I took the more upon me to set forth this special translation, not as a checker, not as a reprover, or despiser of other men’s translations, (for among many as yet I have found none without occasion of great thanksgiving unto God;) but lowly and faithfully have I followed mine interpreters, and that under correction; and though I have failed anywhere (as there is no man but he misseth in some thing), love shall construe all to the best, without any perverse judgment. There is no man living that can see all things, neither hath God given any man to know everything. One seeth more clearly than another, one hath more understanding than another, one can utter a thing better than another; but no man ought to envy or despise another. He that can do better than another, should not set him at nought that understandeth less. Yea, he that hath the more understanding ought to remember, that the same gift is not his, but God’s, and that God hath given it him to teach and inform the ignorant. If thou hast knowledge therefore to judge whereany fault is made, I doubt not but thou wilt help to amend it, if love be joined with thy knowledge. Howbeit, whereinsoever I can perceive by myself, or by the information of other, that I have failed (as it is no wonder), I shall now by the help of God overlook it better, and amend it.

Now will I exhort thee, whosoever thou be that readest scripture, if thou find ought therein that thou understandest not, or that appeareth to be repugnant, give no temerarious nor hasty judgment thereof; but ascribe it to thine own ignorance, not to the scripture: think that thou understandest it not, or that it hath some other meaning, or that it is haply overseen of the interpreters, or wrong printed. Again, it shall greatly help thee to understand scripture, if thou mark not only what is spoken or written, but of whom, and unto whom, with what words, at what time, where, to what intent, with what circumstance, considering what goeth before, and what followeth after. For there be some things which are done and written, to the intent that we should do likewise; as when Abraham believeth God, is obedient unto his word, and defendeth Loth his kinsman from violent wrong. There be some things also which are written, to the intent that we should eschew such like; as when David lieth with Uria’s wife, and causeth him to be slain. Therefore, I say, when thou readest scripture, be wise and circumspect; and when thou comest to such strange manners of speaking and dark sentences, to such parables and similitudes, to such dreams or visions, as are hid from thy understanding, commit them unto God, or to the gift of his Holy Spirit in them that are better learned than thou.

As for the commendation of God’s holy scripture, I would fain magnify it, as it is worthy, but I am far unsufficient thereto: and therefore I thought it better for me to hold my tongue, than with few words to praise or commend it; exhorting thee, most dear reader, so to love it, so to cleave unto it, and so to follow it in thy daily conversation, that other men, seeing thy goodworks and the fruits of the Holy Ghost in thee, may praise the Father of heaven, and give his word a good report: for to live after the law of God, and to lead a virtuous conversation, is the greatest praise that thou canst give unto his doctrine.

But as touching the evil report and dispraise that the good word of God hath by the corrupt and evil conversation of some that daily hear it and profess it outwardly with their mouths, I exhort thee, most dear reader, let not that offend thee, nor withdraw thy mind from the love of the truth, neither move thee to be partaker in like unthankfulness; but seeing the light is come into the world, love no more the works of darkness, receive not the grace of God in vain. Call to thy remembrance, how loving and merciful God is unto thee, how kindly and fatherly he helpeth thee in all trouble, teacheth thine ignorance, healeth thee in all thy sickness, forgiveth thee all thy sins, feedeth thee, giveth thee drink, helpeth thee out of prison, nourisheth thee in strange countries, careth for thee, and seeth that thou want nothing. Call this to mind, I say, and that earnestly, and consider how thou hast received of God all these benefits, yea, and many more than thou canst desire; how thou art bound likewise to shew thyself unto thy neighbour, as far as thou canst, to teach him, if he be ignorant, to help him in all his trouble, to heal his sickness, to forgive him his offences, and that heartily, to feed him, to cherish him, to care for him, and to see that he want nothing. And on this behalf I beseek thee, thou that hast the riches of this world, and lovest God with thy heart, to lift up thine eyes, and see how great a multitude of poor people run through every town; have pity on thine own flesh, help them with a good heart, and do with thy counsel all that ever thou canst, that this unshamefaced begging may be put down, that these idle folks may be set to labour, and that such as are not able to get their living may be provided for. At the least, thou that art of counsel with such as are in authority, give them some occasion to cast their heads together, and tomake provision for the poor. Put them in remembrance of those noble cities in other countries, that by the authority of their princes have so richly and well provided for their poor people, to the great shame and dishonesty of us, if we likewise, receiving the word of God, shew not such like fruits thereof. Would God that those men, whose office is to maintain the commonwealth, were as diligent in this cause, as they are in other! Let us beware bytimes, for after unthankfulness there followeth ever a plague. The merciful hand of God be with us, and defend us, that we be not partakers thereof!

Go to now, most dear reader, and sit thee down at the Lord’s feet, and read his words, and, as Moses teacheth the Jews, take them into thine heart, and let thy talking and communication be of them, when thou sittest in thine house, or goest by the way, when thou liest down, and when thou risest up. And, above all things, fashion thy life and conversation according to the doctrine of the Holy Ghost therein, that thou mayest be partaker of the good promises of God in the Bible, and be heir of his blessing in Christ: in whom if thou put thy trust, and be an unfeigned reader or hearer of his word with thy heart, thou shalt find sweetness therein, and spy wondrous things, to thy understanding, to the avoiding of all seditious sects, to the abhorring of thy old sinful life, and to the stablishing of thy godly conversation.

In the first book of Moses, called Genesis, thou mayest learn to know the almighty power of God in creating all of nought, his infinite wisdom in ordering the same, his righteousness in punishing the ungodly, his love and fatherly mercy in comforting the righteous with his promise, &c.

In the second book, called Exodus, we see the mighty arm of God in delivering his people from so great bondage out of Egypt, and what provision he maketh for them in the wilderness; how he teacheth them with his wholesome word, and how the tabernacle was made and set up.

In the third book, called Leviticus, is declared, what sacrifices the priests and Levites used, and what their office and ministration was.

In the fourth book, called Numerus, is declared, how the people are numbered and mustered, how the captains are chosen after the tribes and kindreds, how they went forth to the battle, how they pitched their tents, and how they brake up.

The fifth book, called Deuteronomium, sheweth how that Moses, now being old, rehearseth the law of God unto the people, putteth them in remembrance again of all the wonders and benefices that God had shewed for them, and exhorteth them earnestly to love the Lord their God, to cleave unto him, to put their trust in him, and to hearken unto his voice.

After the death of Moses doth Josua bring the people into the land of promise, where God doth wonderous things for his people by Josua, which distributeth the land unto them, unto every tribe their possession. But in their wealth they forgat the goodness of God, so that ofttimes he gave them over into the hand of their enemies. Nevertheless, whensoever they called faithfully upon him, and converted, he delivered them again, as the book of Judges declareth.

In the books of the Kings is described the regiment of good and evil princes, and how the decay of all nations cometh by evil kings. For in Jeroboam thou seest what mischief, what idolatry, and such like abomination followeth, when the king is a maintainer of false doctrine, and causeth the people to sin against God; which falling away from God’s word increased so sore among them, that it was the cause of all their sorrow and misery, and the very occasion why Israel first, and then Juda, were carried away into captivity. Again, in Josaphat, in Ezechias, and in Josias, thou seest the nature of a virtuous king. He putteth down the houses of idolatry, seeth that his priests teach nothing but the law of God, commandeth his lords to go with them, and to see that they teach the people.In these kings, I say, thou seest the condition of a true defender of the faith; for he spareth neither cost nor labour to maintain the Laws of God, to seek the wealth and prosperity of his people, and to root out the wicked. And where such a prince is, thou seest again, how God defendeth him and his people, though he have never so many enemies. Thus went it with them in the old time, and even after the same manner goeth it now with us. God be praised therefore, and grant us of his fatherly mercy that we be not unthankful; lest where he now giveth us a Josaphat, an Ezechias, yea, a very Josias, he send us a Pharao, a Jeroboam, or an Achab!

In the two first books of Esdras, and in Hester, thou seest the deliverance of the people, which though they were but few, yet is it unto us all a special comfort; forsomuch as God is not forgetful of his promise, but bringeth them out of captivity, according as he had told them before.

In the book of Job we learn comfort and patience, in that God not only punisheth the wicked, but proveth and trieth the just and righteous (howbeit there is no man innocent in his sight,) by divers troubles in this life; declaring thereby, that they are not his bastards, but his dear sons, and that he loveth them.

In the Psalms we learn how to resort only unto God in all our troubles, to seek help at him, to call only upon him, to settle our minds by patience, and how we ought in prosperity to be thankful unto him.

The Proverbs and the Preacher of Solomon teach us wisdom, to know God, our own selves, and the world, and how vain all things are, save only to cleave unto God.

As for the doctrine of the Prophets, what is it else, but an earnest exhortation to eschew sin, and to turn unto God; a faithful promise of the mercy and pardon of God unto all them that turn unto him, and a threatening of his wrath to the ungodly? saving that here and there they prophesy alsomanifestly of Christ, of the expulsion of the Jews, and calling of the heathen.

Thus much thought I to speak of the old Testament, wherein Almighty God openeth unto us his mighty power, his wisdom, his loving mercy and righteousness: for the which cause it ought of no man to be abhorred, despised, or lightly regarded, as though it were an old scripture that nothing belonged unto us, or that now were to be refused. For it is God’s true scripture and testimony, which the Lord Jesus commandeth the Jews to search. Whosoever believeth not the scripture, believeth not Christ; and whoso refuseth it, refuseth God also.

The new Testament, or Gospel, is a manifest and clear testimony of Christ, how God performeth his oath and promise made in the old Testament, how the new is declared and included in the old, and the old fulfilled and verified in the new.

Now whereas the most famous interpreters of all give sundry judgments of the text; so far as it is done by the spirit of knowledge in the Holy Ghost, methink no man should be offended thereat, for they refer their doings in meekness to the spirit of truth in the congregation of God: and sure I am, that there cometh more knowledge and understanding of the scripture by their sundry translations, than by all the glosses of our sophistical doctors. For that one interpreteth something obscurely in one place, the same translateth another, or else he himself, more manifestly by a more plain vocable of the same meaning in another place. Be not thou offended, therefore, good reader, though one call a scribe that another calleth a lawyer; or elders, that another calleth father and mother; or repentance, that another calleth penance or amendment. For if thou be not deceived by men’s traditions, thou shalt find no more diversity between these terms, than between fourpence and a groat. And this manner have I used in my translation, calling it in some placepenance, that in another place I callrepentance; and that not only because the interpreters have done so before me, but that the adversaries of the truth may see, how that we abhor not this word penance, as they untruly report of us, no more than the interpreters of Latin abhorpœnitere, when they readresipiscere. Only our heart’s desire unto God is, that his people be not blinded in their understanding, lest they believe penance to be ought save a very repentance, amendment, or conversion unto God, and to be an unfeigned new creature in Christ, and to live according to his law. For else shall they fall into the old blasphemy of Christ’s blood, and believe that they themselves are able to make satisfaction unto God for their own sins: from the which error God of his mercy and plenteous goodness preserve all his!

Now to conclude: forsomuch as all the scripture is written for thy doctrine and ensample, it shall be necessary for thee to take hold upon it while it is offered thee, yea, and with ten hands thankfully to receive it. And though it be not worthily ministered unto thee in this translation, by reason of my rudeness; yet if thou be fervent in thy prayer, God shall not only send it thee in a better shape by the ministration of other that began it afore, but shall also move the hearts of them which as yet meddled not withal, to take it in hand, and to bestow the gift of their understanding thereon, as well in our language, as other famous interpreters do in other languages. And I pray God, that through my poor ministration herein I may give them that can do better some occasion so to do; exhorting thee, most dear reader, in the mean while on God’s behalf, if thou be a head, a judge, or ruler of the people, that thou let not the book of this law depart out of thy mouth, but exercise thyself therein both day and night, and be ever reading in it as long as thou livest: that thou mayest learn to fear the Lord thy God, and not to turn aside from the commandment, neither to the right hand nor to the left; lest thou be a knower of persons in judgment, and wrest the right of the stranger, of the fatherless,or of the widow, and so the curse to come upon thee. But what office so ever thou hast, wait upon it, and execute it to the maintenance of peace, to the wealth of thy people, defending the laws of God and the lovers thereof, and to the destruction of the wicked.

If thou be a preacher, and hast the oversight of the flock of Christ, awake and feed Christ’s sheep with a good heart, and spare no labour to do them good: seek not thyself, and beware of filthy lucre; but be unto the flock an ensample in the word, in conversation, in love, in ferventness of the spirit, and be ever reading, exhorting, and teaching in God’s word, that the people of God run not unto other doctrines, and lest thou thyself, when thou shouldest teach other, be found ignorant therein. And rather than thou wouldest teach the people any other thing than God’s word, take the book in thine hand, and read the words, even as they stand therein; for it is no shame so to do, it is more shame to make a lie. This I say for such as are not yet expert in the scripture; for I reprove no preaching without the book, as long as they say the truth.

If thou be a man that hast wife and children, first love thy wife, according to the ensample of the love wherewith Christ loved the congregation; and remember that so doing thou lovest even thyself: if thou hate her, thou hatest thine own flesh; if thou cherish her and make much of her, thou cherishest and makest much of thyself; for she is bone of thy bones, and flesh of thy flesh. And whosoever thou be that hast children, bring them up in the nurture and information of the Lord. And if thou be ignorant, or art otherwise occupied lawfully, that thou canst not teach them thyself, then be even as diligent to seek a good master for thy children, as thou wast to seek a mother to bear them; for there lieth as great weight in the one, as in the other. Yea, better it were for them to be unborn, than not to fear God, or to be evil brought up: which thing (I mean bringing up well of children) if it be diligentlylooked to, it is the upholding of all commonwealths; and the negligence of the same, the very decay of all realms.

Finally, whosoever thou be, take these words of scripture into thy heart, and be not only an outward hearer, but a doer thereafter, and practise thyself therein; that thou mayest feel in thine heart the sweet promises thereof for thy consolation in all trouble, and for the sure stablishing of thy hope in Christ; and have ever an eye to the words of scripture, that if thou be a teacher of other, thou mayest be within the bounds of the truth; or at the least, though thou be but an hearer or reader of another man’s doings, thou mayest yet have knowledge to judge all spirits, and be free from every error, to the utter destruction of all seditious sects and strange doctrines; that the holy scripture may have free passage, and be had in reputation, to the worship of the author thereof, which is even God himself; to whom for his most blessed word be glory and dominion now and ever! Amen.

PREFACE TO THE GENEVAN BIBLE, 1560.

To our Beloved in the Lord,The Brethren of England,Scotland, Ireland, &c. Grace, mercie, and peace,through Christ Jesus.[141]

Besides the manifold and continuall benefits which Almightie God bestowed upon us, both corporall and spirituall, we are especially bound (deare brethren) to giue him thankes without ceasing for his great grace and vnspeakable mercies, in that it hath pleased him to call vs vnto this marueilous light of his Gospell, and mercifully to regarde vs after so horrible backesliding and falling away from Christ to Antichrist, from light to darknesse, from the liuing God to dumme and dead idoles, and that after so cruell murther of God’s saints, as alas, hath bene among vs, wee are not altogether cast off, as were the Israelites, and many others for the like or not so manifest wickednesse, but receiued againe to grace with most evident signes and tokens of God’s especiall loue and fauour. To the intent therefore that wee may not be vnmindfull of these great mercies, but seeke by all meanes (according to our duetie) to bee thankefull for the same, it behoueth vs so to walke in his feare and loue, that all the dayes of our life we may procure the glorie of his holy name.

Nowe forasmuch as this thing chiefely is atteined by the knowledge and practising of the worde of God (which is the light to our paths, the keye of the kingdome of heauen, our comfort in affliction, our shielde and sworde against Satan, the schoole of all wisdome, the glasse wherein we beholde Gods face, the testimonie of his fauour, and the onely foode and nourishment of our soules), wee thought that wee coulde bestowe our labours and studie in nothing which coulde be more acceptable to God and comfortable to his Church then in the translating of the holy Scriptures into our natiue tongue: the which thing albeit that diuers heretofore haue endeuoured to atchieue; yet considering the infancie of those times and imperfect knowledge of the tongues in respect of this ripe age and cleere light which God hath now reueiled, yetranslations required greatly to be perused and reformed. Not that we vendicate anything to our selues aboue the least of our brethren (for God knoweth with what feare and trembling we haue bene for the space of two yeeres and more day and night occupied herein), but being earnestly desired and by diuers, whose learning and godlinesse we reuerence, exhorted and also encouraged by the ready willes of such, whose hearts God likewise touched, not to spare any charges for the furtherance of such a benefite and fauour of God towarde his Church (though the time then was most dangerous, and the persecution sharpe and furious), we submitted our selues at length to their godly judgements, and seeing the great opportunitie and occasions, which God presented unto vs in his Church, by reason of so many godlie and learned men: and such diuersities of translations in diuers tongues, we vndertooke this great and wonderfull worke (with all reuerence, as in the presence of God, as intreating the word of God, whereunto we thinke our selues vnsufficient) which now God accepting according to his diuine prouidence and mercie hath directed to a most prosperous ende. And this we may with good conscience protest that we haue in euery point and worde,according to the measure of that knowledge which it pleased Almightie God to giue vs, faithfully rendred the text, and in all hard places most sincerely expounded the same. For God is our witnesse that we haue by all meanes indeuoured to set foorth the puritie of the word and the right sense of the holy Ghost for the edifying of the brethren in faith and charitie.

Nowe as we have chiefely obserued the sence, and laboured allwayes to restore it to all integritie, so haue we most reuerently kept the proprietie of the wordes, considering that the Apostles who spake and wrote to the Gentiles in the Greeke tongue, rather constrained them to the liuely phrase of the Ebrew, then enterprised farre by mollifying their language to speake as the Gentiles did. And for this and other causes wee haue in many places reserued the Ebrew phrases, notwithstanding that they may seeme somewhat hard in their eares that are not well practised and also delite in the sweet sounding phrases of the holy Scriptures. Yet least eyther the simple should be discouraged, or the malicious haue any occasion of just cauilation, seeing some translations reade after one sort, and some after another, whereas all may serue to good purpose and edification, we haue in the margent noted that diuersitie of speech or reading which may also seeme agreeable to the minde of the holy Ghost, and proper for our language with this marke. ∥

Againe, whereas the Ebrewe speache seemed hardly to agree with ours we haue noted it in the margent after this sort ‡, vsing that which was more intelligible. And albeit that many of the Ebrewe names be altered from the olde text, and restored to the true writing and first originall, whereof they haue their signification, yet in the vsuall names litle is changed for feare of troubling the simple readers. Moreover, whereas the necessitie of the sentence required any thing to be added (for such is the grace and proprietie of the Ebrew and Greeke tongues that it cannot, but either by circumlocution, or by adding the verbe or some word, be understood of them that arenot well practised therein) wee haue put in the text with an other kinde of letter that it may easily be discerned from the common letter.[142]As touching the diuision of the verses wee haue followed the Ebrewe examples, which haue so euen from the beginning distinguished them. Which thing as it is most profitable for memorie, so doeth it agree with the best translations, and is most easie to finde out both by the best Concordances, and also by the quotations which we haue diligently herein perused and set foorth by this *. Besides this the principall matters are noted by this marke ¶. Yea, and the arguments both for the booke and for the chapters with the number of the verse are added, that by all meanes the reader might be holpen. For the which cause also we haue set ouer the head of every page some notable worde or sentence which may greatly further as well for memorie as for the chiefe point of the page.

And considering howe hard a thing it is to vnderstand the holy Scriptures, and what errors, sectes, and heresies growe dayly for lacke of the true knowledge thereof, and howe many are discouraged (as they pretend) because they cannot atteine to the true and simple meaning of the same, we haue also indeuoured both by the diligent reading of the best commentaries, and also by the conference with the godly and learned brethren, to gather briefe annotations upon all the hard places, as wellfor the vnderstanding of such wordes as are obscure, and for the declaration of the text, as for the application of the same, as may most appertaine to God’s glory and the edification of his Church.

Furthermore, whereas certaine places in the bookes of Moses, of the Kings, and Ezekiel, seemed so darke that by no description they could be made easie to the simple reader, wee have so set them foorth with figures and notes for the full declaration thereof, that they which cannot by judgement, being holpen by the letters a, b, c, &c., atteine thereunto, yet by the perspective and, as it were, by the eye, may sufficiently knowe the true meaning of all such places. Whereunto also wee haue added certaine maps of Cosmographie which necessarily serue for the perfect vnderstanding and memorie of diuers places and countries, partly described and partly by occasion touched both in the olde and newe Testament.

Finally, that nothing might lacke which might be bought by labours, for the increase of knowledge and furtherance of God’s glorie, we have adioyned two most profitable Tables, the one seruing for the interpretation of the Ebrew names, and the other conteining all the chiefe and principall matters of the whole Bible, so that nothing (as wee trust) that any could iustlie desire is omitted. Therefore as brethren that are partakers of the same hope and saluation with us, wee beseeche you that this rich pearle and inestimable treasure may not be offred in vaine, but as sent from God to the people of God, for the increase of his kingdome, the comfort of his Church, and discharge of our conscience, whom it hath pleased him to raise vp for this purpose, so you woulde willingly receive the worde of God, earnestly studie it, and in all your life practise it, that you may nowe appeare in deede to bee the people of God, not walking any more according to this worlde, but in the fruits of the Spirit, that God in vs may bee fully glorified through Christ Jesus our Lorde who liueth and reigneth for euer. Amen. From Geneva, 10th April, 1560.

THE PREFACE TO THE BISHOPS’ BIBLE, 1568.

A Preface into the Byblefolowyng.

Of all the sentences pronounced by our Sauiour Christe in his whole doctrine, none is more serious or more worthy to be borne in remembraunce, than that which he spake openly in his Gospell, saying:John v.Scrutamini scripturas, quia vos putatis in ipsis vitam eternam habere, et illæ sunt quæ testimonium perhibent de me. Search ye the scriptures, for in them ye think to have eternall lyfe, and those they be which beare witnes of me. These wordes were first spoken vnto the Jewes by our Sauiour, but by hym in his doctrine ment to all: for they concerne all, of what nation, of what tongue, of what profession soeuer any man be. For to all belongeth it to be called vnto eternal life, so many as by the witnes of the scriptures desire to find eternall life. No man, woman, or chylde, is excluded from this saluation, and therefore to euery of them is this spoke proportionally yet, and in their degrees and ages, and as the reason and congruitie of their vocation may aske. For not so lyeth it in charge to the worldly artificer to searche, or to any other priuate man so exquisitely to studie, as it lyeth to the charge of the publike teacher to searche in the scriptures, to be the more able to walke in the house of God1 Tim. iii.(which is the church of the lyuyng God, the pyllerand ground of truth) to the establishing of the true doctrine of the same, and to the impugnyng of the false. And though whatsoever difference there may be betwixt the preacher in office, and the auditor in his vocation, yet to both it is said,Search ye the scriptures, whereby ye may fynde eternall lyfe, and gather witnesses of that saluation which is inChriste Jesusour Lorde.Deut. xvii.For although the prophete of God Moyses, byddeth the kyng when he is once set in the throne of his kingdome, to describe before his eyes the volume of God’s lawe, according to the example whiche he shoulde receaue of the priestes of the liuiticall tribe, to haue it with him, and to reade it in all the dayes of his life, to thende[143]that he might learne to feare the Lorde his God, and to observe his lawes, that his heart be not aduanced in pryde ouer his brethren, not to swarue eyther on the ryght hande or on the left: yet the reason of this precept for that it concerneth all men, may reasonably be thought to be commanded to all men, and all men may take it to be spoken to them selfe in their degree.Iosue i.Though almightie God him selfe spake to his captayne Iosue in precise wordes, Non recedat volumen legis huius ab ore tuo sed meditaberis in eo diebus ac noctibus, &c. Let not the volume of this booke depart from thy mouth, but muse therein both dayes and nyghtes, that thou mayest kepe and perfourme all thinges which be written in it, that thou mayest direct well thy way and vnderstande the same: yet as well spake almightie God this precept to all his people in the directions of their wayes to himwarde, as he ment it to Iosue:Peter v.Ephe. vi.1 Tim. ii.Ioh xiiii.For that he hath care of all, he accepteth no man’s person, his wyll isthat all men should he saued, his wyll is that all men should come to the way of trueth. Howe coulde this be more conueniently declared by God to man, then when Christe his welbeloued sonne our most louing sauiour, the way, the trueth, and the lyfe of vs all, dyd byd vs openlySearch the scriptures, assuring vs herein to finde eternall life, to finde full testification of all his graces and benefites towardes vs in the treasure thereof. Therefore it is most conuenient that we shoulde all suppose that Christe spake to vs all in this his precept of searching the scriptures. If this celestiall doctour (so aucthorised by the father of heauen, and commaundedMatt. xvii.his only sonne, to be hearde of vs all) biddeth vs busily toSearch the scriptures: of what spirite can it proceede to forbid the reading and studying of the scriptures? If the grosse Iewes vsed to reade them, as some men thinke that our sauiour Christ dyd shew by such kynd of speaking, their vsage, with their opinion they had therin to finde eternall lyfe, and were not of Christe rebuked, or disproued, either for their searching, or for the opinion they had, howe superstitiously or superficially soeuer some of them vsed to expende the scriptures; How muche more vnaduisedly do suche as bost them selfe to be either Christe’s vicars, or be of his garde, to lothe christen men from reading, by their couert slaunderous reproches of the scriptures, or in their aucthoritie by lawe or statute to contract this libertie of studiyng the worde of eternall saluation. Christe calleth them not onlye to the single readyng of scriptures (saith Chrisostome) but sendeth them to the exquisite searching of them, for in them is eternall lyfe to be founde, and they be (saith hym selfe) the witnesse of me: for they declare out his office, they commende his beneuolence towardes vs,they recorde his whole workes wrought for vs to our saluation. Antechriste therefore he must be, that vnder whatsoeuer colour woulde geue contrary precept or counsayle to that whiche Christe dyd geue vnto vs. Very litle do they resemble Christes louing spirite mouing vs to searche for our comfort, that wyll discourage vs from suche searching, or that woulde wishe ignoraunce and forgetfulnesse of his benefite to raigne in vs, so that they might by our ignoraunce raigne the more frankly in our consciences, to the danger of our saluation. Who can take the light from us in this miserable vale of blindnesse, and meane not to haue us stumble in the pathes of perdition to the ruine of our soules: who wyll enuie vs this bread of lyfe prepared and set on the table for our eternall sustenaunce, and meane not to famishe vs, or in steede thereof with their corrupt traditions and doctrines of men to infect vs: All the whole scripture, saith the holy apostleii. Tim. iii.Saint Paul inspired from God aboue, is profitable to teache, to reproue, to refourme, to instruct in righteousnesse, that the man of God may be sounde and perfect, instructed to euery good worke.

Searche therefore, good reader (on God’s name), as Christe byddeth thee the holy scripture, wherein thou mayest find thy saluation: Let not the volume of this booke (by Gods owne warrant) depart from thee but occupie thy selfe therein in the whole journey of this thy wordly pilgrimage,Psal. i.to vnderstand thy way howe to walke ryghtly before hym all the dayes of thy lyfe. Remember that the prophete David pronounceth hym the blessed man whiche wyll muse in the lawe of GodPsal. cxix.both day and night, remember that he calleth him blessed whiche walketh in the way of the Lorde, which wyll searche diligently his testimonies, and wyllin their whole heart seeke the same. Let not the couert suspicious insinuations of the adversaries driue thee from the searche of the holy scripture, either for the obscuritie whiche they say is in them, or for the inscrutable hidden misteries they talke to be comprised in them, or for the straungnes and homlynes of the phrases they would charge Gods booke with. Christe exhorteth thee therefore the rather for the difficultie of the same, to searche them diligently.Hebr. v.1 Cor. xiiii.Saint Paul wylleth thee to haue thy senses exercised in them, and not to be a chylde in thy senses, but in malice. Though many thinges may be difficulte to thee to vnderstand, impute it rather to thy dull hearing and reading, then to thinke that the scriptures be insuperable, to them whiche with diligent searching labour to discern the evil from the good.Math. vii.Only searche with an humble spirite, aske in continuall prayer, seek with puritie of life, knocke with perpetuall perseueraunce, and crye to that good spirite of Christe the Comforter: and surely to euery suche asker it wyll be geuen, such searchers must nedes finde, to them it wylbe opened. Christ hym selfe wyll open the sense of the scriptures,Math. xi.Esai. lxi.1 Cor. xii.Apoc. iii.Sapi i.Iob xiiii.Sapi i.Psal. lxviii.not to the proude, or to the wyse of the worlde, but to the lowly and contrite in heart; for he hath the kay of Dauid, who openeth and no man shutteth, who shutteth and no man openeth. For as this spirite is a bening and liberall spirite, and wyll be easyly founde of them which wyll early in carefulnesse ryse to seeke hym, and as he promiseth he will be the comforter from aboue to teache vs, and to leade vs into all the wayes of truth, if that in humilitie we bowe vnto hym, deniyng our owne naturall senses, our carnall wittes and reasons: so is he the spirite of puritie and cleannes, and will receede from him, whose conscienceis subiect to filthynesse of lyfe. Into suche a soule this heavenly wysdome wyll not enter, for all peruerse cogitations wyll separate vs from God: and then howe busyly soeuer we searche this holy table of the scripture, yet will it then be a table to suche to their owne snare, a trap, a stumbling stocke, and a recompense to them selfe. We ought therefore to searche to finde out the trueth, not to oppresse it, we ought to seeke Christe, not as Herode did vnder the pretence of worshipping hym to destroy hym, or as the Pharisees searched the scriptures to disproue Christe, and to discredite him, and not to folowe him; but to embrace the saluation whiche we may learne by them. Nor yet is it inough so to acknowledge the scriptures as some of the Iewes dyd, of the holyest of them, who vsed such diligence, that they could number precisely, not only euery verse, but euery word and sillable, how oft euery letter of the alphabete was repeated in the whole scriptures: They had some of them suche reuerence to that booke, that they woulde not suffer in a greate heape of bookes, any other to lay over them, they woulde not suffer that booke to fall to the grounde as nye as they coulde, they woulde costly bynde the bookes of holy scriptures, and cause them to be exquisitely and ornately written. Whiche deuotion yet though it was not to be discommended, yet was it not for that intent, why Christe commended the scriptures, nor they therof alowed before God: For they did not call vpon God in a true fayth. they were not charitable to their neighbours, but in the middes of all this deuotion, they did steale, they were adulterers, they were slaunderers and backbiters, euen muche like many of our Christian men and women nowe a dayes, who glory muche that they reade the scriptures, that theysearche them and loue them, that they frequente the publique sermons in an outwarde shewe of all honestie and perfection, yea they can pike out of the scriptures vertuous sentenses and godly preceptes to lay before other men. And though these maner of men do not muche erre for suche searching and studying, yet they see not the scope and the principall state of the scriptures, which is as Christe declareth it, to finde Christe as their Sauiour, to cleaue to his saluation and merites, and to be brought to the lowe repentaunce of their liues, and to amend them selfe, to rayse vp their fayth to our Sauiour Christe, so to thinke of him as the scriptures do testifie of hym. These be the principall causes why Christe did sende the Iewes to searche the scriptures: for to this ende were they wrytten, saith Saint Iohn, Hae scripta sunt ut credatis, et vt credentes vitam habeatis eternam. These were written to this intent, that ye shoulde beleue,Iohn xx.ane that through your beliefe ye shoulde haue euerlasting life.

And here good reader, great cause we have to extoll the wonderous wisdome of God, and with great thankes to prayse his prouidence, considering howe he hath preserued and renued from age to age by speciallHebr. v.miracle, the incomparable treasure of his Churche. For first he did inspire Moyses, as Iohn Chrisostome doth testifie, to wryte the stonie tables, and kept him in the mountayne fourtie dayes to giue him his lawe: after him he sent the prophetes, but they suffred many thousande aduersities, for battayles did folowe, all were slayne, all were destroyed, bookes were brent vp. He then inspired agayne another man to repayre these miraculous scriptures, Esdras I meane, who of their leauings set them agayne together: after that he provided that the seuentie interpreters should take themin hande: at the laste came Christe him selfe, the Apostles did receaue them, and spread them throughout all nations, Christe wrought his miracles and wonders: and what followed? after these great volumes the Apostles also did wryte as Saint Paul doth say,1 Cor. x.Math. xxii.Colo. iii.Psal. cxix.Deut. xvi.These be wrytten to the instruction of vs that be come into the ende of the worlde: and Christe doth say, Ye therefore erre, because ye knowe not the scriptures nor the power of God: and Paul dyd say, Let the worde of Christe be plentifull among you: and agayne saith Dauid, Oh howe sweete be thy wordes to my throte: he saide not to my hearing, but to my throte, aboue the hony or the hony combe to my mouth. Yea, Moyses saith, Thou shalt meditate in them evermore when thou risest, when thou sittest downe, when thou goest to sleepe, continue in them he saith: and a thousand places more. And yet after so many testimonies thus spoken, there be some persons that do not yet so much as knowe what the scriptures be: Wherevpon nothing is in good state amongst vs, nothing worthyly is done amongest vs: In this whiche pertayne to this lyfe, we make very great haste, but of spirituall goodes we have no regarde. Thus farre Iohn Chrisost. It must nedes signifie some great thing to our vnderstanding, that almightie God hath had such care to prescribe these bookes thus vnto vs: I say not prescribe them only, but to maintaine them and defende them against the malignitie of the deuill and his ministers, who alway went about to destroy them: and yet could these never be so destroyed, but that he woulde have them continue whole and perfect to this day, to our singular comfort and instruction, where other bookes of mortall wise men haue perished in great numbers. It is recorded that PtolomeusPhiladelphus kyng of Egypt, had gathered together in one librarie at Alexandria by his great coste and diligence, seuen hundred thousand bookes, wherof the principall were the bookes of Moyses, which reserued not much more, then by the space of two hundred yeres, were all brent and consumed, in that battayle when Cæsar restored Cleopatra agayne after her expulsion. At Constantinople perished under Zenon by one common fire, a hundred and twentie thousande bookes.Iohannes Sarisberi. In Policratico, lib. 8, cap. 19.W. de regibus.At Rome when Lucius Aurel Antonius dyd raigne, his notable librarie by a lightning from heauen was quite consumed: Yea it is recorded that Gregorie the first, dyd cause a librarie at Rome contayning only certaine Paynim’s workes to be burned, to thintent the scriptures of God should be more read and studied. What other great libraries haue there ben cōsumed but of late daies? And what libraries haue of olde throughout this realme almost in euery abbey of the same, ben destroyed at sundry ages, besides the losse of other men’s private studies, it were to long to rehearse. Wherevpon seyng almightie God by his diuine prouidence, hath preserued these bookes of the scriptures safe and sounde, and that in their natiue languages they were first written, in the great ignoraunce that raigned in these tongues, and contrary to all other casualties, chaunced vpon all other bookes in mauger of all worldly wittes, who would so fayne haue had them destroyed, and yet he by his mightie hande, would haue them extant as witnesses and interpreters of his will toward mankind: we may soone see cause most reuerently to embrace these deuine testimonies of his will, to studie them, and to searche them, to instruct our blinde nature so sore corrupted and fallen from the knowledge in whiche first we were created. Yet hauingoccasion geuen somewhat to recover our fall and to returne againe to that deuine nature wherein we were once made, and at the last to be inheritours in the celestiall habitation with God almightie, after the ende of our mortalitie here brought to his dust agayne: These bookes I say beyng of such estimation and aucthoritie, so much reuerenced of them who had any meane taste of them, coulde neuer be put out of the way, neither by the spyte of any tiraunt, as thatGalfride montiraunt Maximian destroyed all the holy scriptures wheresoeuer they coulde be founde, and burnt them in the middes of the market, neither the hatred either of any Porphiran philosopher or Rhetoritian, neither by the enuie of the romanystes, and of such hypocrites who from tyme to time did euer barke against them, some of them not in open sort of condempnation: but more cunningly vnder suttle pretences, for that as they say, they were so harde to vnderstande, and specially for that they affirm it to be a perilous matter to translate the text of the holy scripture, and therefore it cannot be well translated. And here we may beholde the endeuour of some men’s cauillation, who labour all they can to slaunder the translatours, to finde faulte in some wordes of the translation: but them selfe will neuer set pen to the booke, to set out any translation at al. They can in their constitutions prouinciall,Tho Arūdel in concilio apud Oxon. An 1407 articlo 7.vnder payne of excommunication, inhibite al other men to translate them without the ordinaries or the prouinciall counsayle agree therevnto. But they wyll be well ware neuer to agree or geue counsayle to set them out. Whiche their suttle compasse in effect, tendeth but to bewray what inwardly they meane, if they could bring it about, that is, vtterly to suppresse them: being in this their iudgement, farre vnlike theolde fathers in the primitiue church, who hath exhorted indifferently all persons, aswell men as women, to exercise them selues in the scriptures, which by Saint Hieroms aucthoritie be the scriptures of the people. Yea they be farre vnlike their olde forefathers that have ruled in this realme, who in their times, and in diuers ages did their diligence to translate the whole bookes of the scriptures to the erudition of the laytie, as yet at this day be to be seene diuers bookes translated into the vulgar tongue, some by kynges of the realme, some by bishoppes, some by abbotts, some by other deuout godly fathers: so desirous they were of olde tyme to have the lay sort edified in godlynes by reading in their vulgar tongue, that very many bookes be yet extant, though for the age of the speache and straungenesse of the charect of many of them almost worne out of knowledge. In whiche bookes may be seene euidently howe it was vsed among the Saxons, to haue in their churches read the foure gospels, so distributed and piked out in the body of the euangelistes bookes, that to euery Sunday and festiuall day in the yere, they were sorted out to the common ministers of the church in their common prayers to be read to their people.1 Pet. i.Now as of the most auncient fathers the prophets, Saint Peter testifieth that these holy men of God had the impulsion of the holy Ghost, to speak out these deuine testimonies: so it is not to be doubted but that these latter holy fathers of the Englishe Church, had the impulsion of the holy Ghost to set out these sacred bookes in their vulgar language, to the edification of the people,Acts xvii.by the helpe whereof they might the better folowe the example of the godly Christians, in the beginning of the Churche, who not only receaued the worde withall readinesse ofheart, but also did searche diligently in the scriptures, whether the doctrine of the Apostles were agreable to the same scripture. And these were not of the rascall sort (saith the deuine storie) but they were of the best and of most noble byrth among the Thessalonians, Birrhenses by name.1 Pet. i.Yea the prophetes them selues in their dayes, writeth S. Peter, were diligent searchers to inquire out this saluation by Christe, searching when and at what article of time this grace of Christes dispensation shoulde appeare to the world. What ment the fathers of the Church in their writinges, but the advauncing of these holy bookes, where some do attribute no certaintie of vndoubted veritie, but to the canonicall scriptures:Aug. contra epistolam permemini Hieronimus Tertullian de doctrina Christiana Chrisost in Matt.Ho. 47.Basilius Hieronim.1 Pet. i.Some do affirm it to be a foolishe rashe boldnesse to beleue hym, who proueth not by the scriptures that whiche he affirmeth in his worde. Some do accurse all that is deliuered by tradition, not found in the legall and evangelicall scriptures. Some say that our fayth must needes stagger, if it be not grounded vpon the aucthoritie of the scripture. Some testifieth that Christe and his Churche ought to be aduouched out of the scriptures, and do contende in disputation, that the true Church can not be knowen, but only by the holy scriptures: For all other thinges (saith the same aucthor) may be found among the heretikes. Some affirme it to be a sinfull tradition that is obtruded without the scripture. Some playnely pronounce, that not to knowe the scriptures is not to know Christe. Wherefore let men extoll out the Churche practises as hyghly as they can, and let them set out their traditions and customes, their decisions in synodes and counsayles, with vaunting the presence of the holy Ghost among them really, as some doth affirme it in their writing, let theirgroundes and their demonstrations, their foundations be as stable and as strong as they blase them out:1 Pet. i.Yet wyll we be bolde to say with Saint Peter, Habemus nos firmiorem sermonem propheticum. We have for our part a more stable grounde, the propheticall wordes (of the scriptures) and doubt not to be commended therefore of the same Saint Peter with these wordes: Cui dum attenditis ceu lucerne apparenti in obscuro loco, recte facitis donec dies illucescat &c. Wherevnto saith he, whyle ye do attende as to alight shining in a darke place, ye do well vntill the day light appeare, and till the bright starre do arise vnto our heartes, For this we know, that al the propheticall scripture standeth not in any priuate interpretation of vayne names, of severall Churches, of catholique vniuersall seas, of singuler and wylfull heades, whiche wyll chalenge custome all decision to pertayne to them only, who be working so muche for their vayne superioritie, that they be not ashamed now to be of that number,Psal. xi.Qui dixerunt linguam nostram magnificabimus, labia nostra a nobis sunt, quis noster dominus est: Which haue sayd with our tongue wyll we preuayle, we are they that ought to speake, who is Lord ouer vs. And whyle they shall contende for their straunge claymed aucthoritie, we will proceede in the reformation begun, and doubt no more by the helpe of Christe his grace, of the true vnity to Christes catholique Churche,Concilium braccar secundum.and of the vprightnesse of our fayth in this prouince, then the Spanishe cleargie once gathered together in counsaile (only by the commaundement of their king, before whiche tyme the Pope was not so acknowledged in his aucthoritie which he now claymeth) I say as surely dare we trust, as they dyd trust of their faith and veritie. Yea no lesse confidence hauewe to professe that, whiche the fathers of the vniuersall counsaile at Carthage in Affrike as they wryte them selfe did professe in their epistle written to Pope Celestine, laying before his face the foule corruption of him selfe (as two other of his predecessors did the like errour) in falsifiying the canons of Nicen counsayle, for his wrong chalenge of his newe claymed aucthoritie: Thus wrytyng. Prudentissime enim iustissimeque prouiderunt (Nicena et Affricana dicreta) quecunque negotia in suis locis (vbi orta sunt) finienda, nec vnicuiqui prouinciæ gratiam sancti spiritus defuturam qua equitas a Christi sacerdotibus et prudenter videatur, et constantissime teneatur, maxime quia vnicuique concessum est, si iuditio offensus fuerit cognitorum, ad concilia suae prouinciæ vel etiam vniuersale prouocare. That (the Nicen and Affrican decrees) haue most prudently and iustly prouided for all maner of matters to be ended in their teritories where they had their beginning, and they trusted that not to any one prouince shoulde want the grace of the holy Ghost, whereby both the truth or equitie might prudently be seene of the Christian prelates of Christe, and might be also by them most constantly defended, specially for that it is graunted to euery man (if he be greeued) by the iudgement of the cause once knowen to appeale to the counsayles of his owne prouince or els to the vniuersall. Except there be any man, whiche may beleue that our Lorde God woulde inspire the righteousnesse of examination, to any one singular person, and to denie the same to priestes gathered together into counsaile without number, &c. And there they do require the bishop of Rome to send none of his clarkes to execute such prouinciall causes, lest els say they, mought be brought in the vaynepride of the world into the Churche of Christe. In this antiquitie may we in this christian catholique Churche of Englande repose our selfe, knowyng by our owne annales of auncient recorde that Kyng Lucius whose conscience was much touched with the miracles whiche the seruauntes of Christe wrought in diuers nations, thervpon beyng in great loue with the true fayth, sent vnto Eleutherius then byshop of Rome requiring of hym the christian religion.Inter legis Edwardi.But Eleutherius did redyly geue ouer that care to King Lucius in his epistle, for that the King as he wryteth, the vicar of God in his owne kingdome, and for that he had receiued the faith of Christe: And for that he had also both testamentes in his realme, he wylled hym to drawe out of them by the grace of God, and by the counsaile of his wisemen, his lawes, and by that lawe of God to gouerne his realme of Britanie, and not so much to desire the Romane and Emperour’s lawes, in the whiche some defaulte might be founde saith he, but in the lawes of God nothing at all.Ex archiuis de statio landauensis ecclie in vita archiepiscopi dubritii, et in I. capgraue.Rom. xv.And yet may it be true that W., of Malsberie, writeth that Phaganus and Dernuianus were sent after (as Coadiutours) with these learned men to the preaching of the Gospell, whiche was neuer extinguished in Britaine frō Joseph of Aramathia his time as to S. Austen, the first byshop of Canter, they do openly abouche.Eccle. xi.Sapi. ix.De doctri Christia.With which aunswere the Kinges legates, Eluanus and Medwinus sent as messengers by the King to the Pope, returned to Britanie agayne, Eluanus beyng made a byshop, and Medwine alowed a publique teacher: who for the eloquence and knowledge they had in the holy Scriptures, they repayred home agayne to Kyng Lucius, and by their holy preachings, Lucius and the noble men of the whole Britanie receiued their baptisme, &c. Thus farre in the storie. Nowe therefore knowing and beleuing with Saint Paul, Quod quecumque prescripta sunt, ad nostram doctrinam prescripta sunt vt per pacientiam et consolationem scripturarum spem habeamus: Whatsoeuer is afore written, is written before for our instruction, that wethrough the patience and comfort of scriptures might haue hope, the only suretie to our fayth and conscience, is to sticke to the scriptures. Wherevpon whyle this eternall worde of God be our rocke and anker to sticke vnto, we will haue pacience with all the vayne inuentions of men, who labour so highly to magnifie their tongues, to exalt them selues aboue al that is God. We wil take comfort by the holy scriptures against the maledictions of the aduersaries, and doubt not to nourishe our hope continually therewith so to liue and dye in this comfortable hope, and doubt not to pertayne to the elect number of Christes Churche, howe farre soeuer we be excommunicated out of the sinagogue of suche who suppose themselues to be the vniuersall lordes of all the world, Lordes of our fayth and consciences, at pleasure.

Finally to commend further vnto thee good reader the cause in part before intreated, it shalbe the lesse needefull, hauing so nye folowing that learned preface, which sometime was set out by the diligence of that godly father Thomas Cranmer, late byshop in the sea of Canterburie, which he caused to be prefixed before the translation of that Byble that was then set out. And for that the copies thereof be so wasted, that very many Churches do want their conuenient Bybles, it was thought good to some well disposed men, to recognise the same Byble againe into this fourme as it is nowe come out, with some further diligence in the printing, and with some more light added, partly in the translation, and partly in the order of the text, not as condemning the former translation, whiche was folowed mostly of any other translation, excepting the originall text from whiche as litle variaunce was made as was thought meete to such as toke paynes therein:desiring thee good reader if ought be escaped, eyther by such as had the expending of the bookes, or by the ouersight of the printer, to correct the same in the spirite of charitie, calling to remembraunce what diuersitie hath ben seene in mens iudgementes in the translation of these bookes before these dayes, though all directed their labours to the glory of God, to the edification of the Churche, to the comfort of their christian brethren, and alwayes as God dyd further open vnto them, so euer more desirous they were to refourme their former humain ouersightes, rather then in a stubborne wylfulnesse to resist the gyft of the holy Ghost, who from tyme to tyme is resident as that heauenly teacher and leader into all trueth, by whose direction the Churche is ruled and gouerned. And let all men remember in them selfe howe errour and ignoraunce is created with our nature; let frayle man confesse with that great wise man, that the cogitations and inuentions of mortall man be very weake, and our opinions sone deceaued: For the body so subiect to corruption doth oppresse the soule, that it cannot aspire so hye as of dutie it ought. Men we be all, and that whiche we know, is not the thousand part of that we knowe not. Whereupon saith Saint Austen, otherwyse to iudge then the truth is, this temptation ryseth of the frailtie of man. A man so to loue and sticke to his owne iudgement, or to enuie his brothers to the perill of dissoluing the christian communion, or to the perill of schisme, and of heresie, this is diabolicall presumption: but so to iudge in euery matter as the truth is, this belongeth onely to the angellicall perfection. Notwithstanding good reader, thou mayest be well assured nothing to be done in this translation eyther of malice or wylfull meaning in altering thetext, eyther by putting more or lesse to the same, as of purpose to bring in any priuate iudgement by falsification of the wordes, as some certaine men hath ben ouer bold so to do, litle regarding the maiestie of God his scripture: but so to make it serue to their corrupt error, as in alleaging the sentence of Saint Paule to the Romaines the 6. One certaine wryter to proue his satisfaction, was bold to turne the worde ofSanctificationeminto the worde ofSatisfactionem, thus,Sicut exhibuimus antea membra nostra seruire immundicie et iniquitati ad iniquitatem ita deinceps exhibeamus membra nostra seruire iustitiae in satisfactionem.Hosius in confessione catholicæ fidi de sacrō penitentiæ Idem Hosius de spe. et oratione.That is, as we have geuen our members to vncleannesse, from iniquitie to iniquitie: euen so from hencefoorth let vs geue our members to serue righteousnesse into satisfaction: where the true worde is into sanctification. Even so likewise for the auauntage of his cause, to proue that men may haue in their prayer fayth vpon saintes, corruptly alleageth Saint Paules text, Ad philemonem, thus,Fidem quam habes in domino Iesu et in omnes sanctos, leauing out the wordecharitatem, which would have rightly ben distributed vntoOmnes sanctos. Asfidemvntoin domino Iesu. Where the text isAudiens charitatem tuam et fidem quam habes in domino Iesu in omnes sanctos, &c. It were to long to bryng in many examples, as may be openly founde in some mens wrytynges in these dayes, who would be counted the chiefe pillers of the Catholique fayth, or to note how corruptly they of purpose abuse the text to the comoditie of their cause. What maner of translation may men thinke to looke for at their handes, if they should translate the scriptures to the comfort of God’s elect, whiche they neuer did, nor be not like to purpose it,but be rather studious only to seeke quarrels in other mens well doynges, to picke fault where none is: and where any is escaped through humaine negligence, there to crye out with their tragicall exclamations, but in no wyse to amende by the spirite of charitie and lenitie, that whiche might be more aptly set. Whervpon for frayle man (compassed hym selfe with infirmitie) it is most reasonable not to be to seuere in condemning his brothers knowledge or diligence where he doth erre, not of malice, but of simplicitie, and specially in handeling of these so deuine bookes so profounde in sense, so farre passing our naturall vnderstanding. And with charitie it standeth, the reader not to be offended with the diuersitie of translators, nor with the ambiguitie of translations: For as Saint Austen doth witnesse,De doctr. Christi. lib. 2. cap. 5.by God’s prouidence it is brought about, that the holy scriptures whiche be the salue for euery mans sore, though at the first they came from one language, and thereby might have ben spread to the whole worlde: nowe by diuersitie of manye languages, the translatours shoulde spreade the saluation (that is contayned in them) to all nations, by suche wordes of vtteraunce as the reader might perceaue the minde of the translatour, and so consequently to come to the knowledge of God his wyll and pleasure. And though many rashe readers be deceaued in the obscurities and ambiguities of their translations, whyle they take one thing for another, and whyle they vse muche labour to extricate them selues out of the obscurities of the same: yet I thinke (saith he) this is not wrought without the prouidence of God, both to tame the proude arrogancie of man by his suche labour of searching, as also to kepe his minde from lothsomnesse and contempt, where if the scriptures vniuersally were to easie, hewoulde lesse regarde them. And though (saith he) in the primitive Churche the late interpreters whiche did translate the scriptures, be innumerable, yet wrought this rather an helpe, than an impediment to the readers, if they be not to negligent. For saith he, diuers translations haue made many tymes the harder and darker sentences, the more open and playne: so that of congruence, no offence can iustly be taken for this newe labour, nothing preiudicing any other mans iudgement by this doyng, nor yet hereby professing this to be so absolute a translation, as that hereafter might folowe no other that might see that whiche as yet was not vnderstanded. In this poynt it is conuenient to consider the iudgement that John, once byshop of Rochester was in, who thus wrote:Articulo, 17, contra Luth.It is not vnknowen, but that many thinges hath ben more diligently discussed, and more clearely vnderstanded by the wittes of these latter dayes, as well concerning the gospels as other scriptures, then in olde tyme they were. The cause whereof is (saith he) for that to the olde men the yse was not broken, or for that their age was not sufficient exquisitely to expende the whole mayne sea of the scriptures, or els for that in this large field of the scriptures, a man may gather some eares vntouched, after the haruest men howe diligent soeuer they were. For there be yet (saith he) in the Gospels very many darke places, whiche without all doubt to the posteritie shalbe made muche more open. For why should we despayre herein, seing the Gospell (wryteth he) was deliuered to this intent, that it might be vtterly vnderstanded of vs, yea to the very inche. Wherefore, forasmuch as Christe showeth no lesse loue to his Churche now, then hitherto he hath done, the aucthoritie wherof is as yet no whit diminished, and forasmuch as that holy spirite the perpetuall Keper andGardian of the same Church, whose gyftes and graces do flowe as continually and as aboundantly as from the beginning: who can doubt, but that such thinges as remayne yet unknowen in the Gospell, shalbe hereafter made open to the latter wittes of our posteritie, to their cleare vnderstanding. Only good readers let vs oft call vpon the holy spirite of God our heauenly father, by the mediation of our Lorde and Sauiour, with the wordes of the octonary psalme of Dauid, who did so importunately craue of God to haue the vnderstanding of his lawes and testament:Psal. cxix.Let vs humblye on our knees pray to almightie God, with that wyseSapi. ix.Kyng Solomon in his very wordes saying thus—O God of my fathers, and Lorde of mercies (that thou hast made all thynges with thy worde, and didst ordain man through thy wisdome, that he shoulde haue dominion ouer thy creatures whiche thou hast made, and that he shoulde order the worlde according to holinesse and righteousnesse, and that he shoulde execute iudgement with a true heart) geue me wisdome whiche is euer about thy feate, and put me not out from among thy chyldren: For I thy seruant and sonne of thy handmayden am a feeble person, of a short time, and to weake to the vnderstanding of thy iudgementes and lawes. And though a man be neuer so perfect among the children of men, yet if thy wisdome be not with him, he shalbe of no value. O sende her out therefore from thy holy heauens, and from the throne of thy maiestie, that she may be with me, and labour with me, that I may know what is acceptable in thy sight: for she knoweth and vnderstandeth all thinges, and she shall lead me soberly in my workes, and preserue me in her power, So shall my workes be acceptable by Christe our Lorde, To whom with the father and the holy Ghost, be all honour and glorie, worlde without ende. Amen.

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