Bible Heaven/Bible Heaven.iso/1611_kjv/preface2.kjv

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              A SATISFACTION TO OUR BRETHREN
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   And to the same effect say we, that we are so far off from con-
demning 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 judg-
ment 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 des-
pised.  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 con-
sidered 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 im-
portunate 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
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     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 privi-
leged with the privilege of infallibility, had not their hand?  The
Romanists therefore in refusing to hear, and daring to burn the Word
translated, did no less than despite the spirit of grace, from whom
originally it proceeded, and whose sense and meaning, as well as
man's weakness would enable, it did express.  Judge by an example
or two.  Plutarch writeth, that after that Rome had been burnt by
the Gauls, they fell soon to build it again: but doing it in haste,
they did not cast the streets, nor proportion the houses in such
comely fashion, as had been most slightly and convenient; [Plutarch
in Camillo.] was Catiline therefore an honest man, or a good patriot,
that sought to bring it to a combustion?  or Nero a good Prince, that
did indeed set it on fire?  So, by the story of Ezra, and the prophecy
of Haggai it may be gathered, that the Temple built by Zerubbabel
after the return from Babylon, was by no means to be compared to the
former built by Solomon (for they that remembered the former, wept
when they considered the latter) [Ezra 3:12] notwithstanding, might
this latter either have been abhorred and forsaken by the Jews, or
profaned by the Greeks?  The like we are to think of Translations.
The translation of the Seventy dissenteth from the Original in many
places, neither doth it come near it, for perspicuity, gravity,
majesty; yet which of the Apostles did condemn it?  Condemn it? Nay,
they used it, (as it is apparent, and as Saint Jerome and most
learned men do confess) which they would not have done, nor by
their example of using it, so grace and commend it to the Church,
if it had been unworthy of the appellation and name of the word of
God.  And whereas they urge for their second defence of their
vilifying and abusing of the English Bibles, or some pieces thereof,
which they meet with, for that heretics (forsooth) were the Authors
of the translations, (heretics they call us by the same right that
they call themselves Catholics, both being wrong) we marvel what
divinity taught them so.  We are sure Tertullian was of another
mind:  Ex personis probamus fidem, an ex fide personas? [Tertul.
de praescript. contra haereses.]  Do we try men's faith by their
persons?  we should try their persons by their faith.  Also S.
Augustine was of another mind:  for he lighting upon certain
rules made by Tychonius a Donatist, for the better understanding
of the word, was not ashamed to make use of them, yea, to insert
them into his own book, with giving commendation to them so far
forth as they were worthy to be commended, as is to be seen in
S. Augustine's third book De doctrina Christiana. [S. August. 3.
de doct. Christ. cap. 30.]  To be short, Origen, and the whole
Church of God for certain hundred years, were of another mind:
for they were so far from treading under foot, (much more from
burning) the Translation of Aquila a Proselyte, that is, one
that had turned Jew; of Symmachus, and Theodotion, both Ebionites,
that is, most vile heretics, that they joined together with the
Hebrew Original, and the Translation of the Seventy (as hath
been before signified out of Epiphanius) and set them forth
openly to be considered of and perused by all.  But we weary
the unlearned, who need not know so much, and trouble the
learned, who know it already.

     Yet before we end, we must answer a third cavil and objection
of theirs against us, for altering and amending our Translations
so oft; wherein truly they deal hardly, and strangely with us.
For to whomever was it imputed for a fault (by such as were wise)
to go over that which he had done, and to amend it where he saw
cause?  Saint Augustine was not afraid to exhort S. Jerome to a
Palinodia or recantation; [S. Aug. Epist. 9.] and doth even glory
that he seeth his infirmities. [S. Aug. Epist. 8.]  If we be sons
of the Truth, we must consider what it speaketh, and trample upon
our own credit, yea, and upon other men's too, if either be any
way an hindrance to it.  This to the cause:  then to the persons
we say, that of all men they ought to be most silent in this case.
For what varieties have they, and what alterations have they made,
not only of their Service books, Portesses and Breviaries, but
also of their Latin Translation?  The Service book supposed to be
made by S. Ambrose (Officium Ambrosianum) was a great while in
special use and request; but Pope Hadrian calling a Council with
the aid of Charles the Emperor, abolished it, yea, burnt it, and
commanded the Service book of Saint Gregory universally to be
used. [Durand. lib. 5. cap. 2.]  Well, Officium Gregorianum gets
by this means to be in credit, but doth it continue without change
or altering?  No, the very Roman Service was of two fashions, the
New fashion, and the Old, (the one used in one Church, the other
in another) as is to be seen in Pamelius a Romanist, his Preface,
before Micrologus.  the same Pamelius reporteth out Radulphus de
Rivo, that about the year of our Lord, 1277, Pope Nicolas the
Third removed out of the Churches of Rome, the more ancient books
(of Service) and brought into use the Missals of the Friers
Minorites, and commanded them to be observed there; insomuch that
about an hundred years after, when the above name Radulphus
happened to be at Rome, he found all the books to be new, (of
the new stamp).  Neither were there this chopping and changing
in the more ancient times only, but also of late:  Pius Quintus
himself confesseth, that every Bishopric almost had a peculiar
kind of service, most unlike to that which others had:  which
moved him to abolish all other Breviaries, though never so
ancient, and privileged and published by Bishops in their
Dioceses, and to establish and ratify that only which was of
his own setting forth, in the year 1568.  Now when the father
of their Church, who gladly would heal the sore of the daughter
of his people softly and slightly, and make the best of it,
findeth so great fault with them for their odds and jarring;
we hope the children have no great cause to vaunt of their
uniformity.  But the difference that appeareth between our
Translations, and our often correcting of them, is the thing
that we are specially charged with; let us see therefore whether
they themselves be without fault this way, (if it be to be counted
a fault, to correct) and whether they be fit men to throw stones
at us: O tandem maior parcas insane minori: they that are less
sound themselves, out not to object infirmities to others. [Horat.]
If we should tell them that Valla, Stapulensis, Erasmus, and Vives
found fault with their vulgar Translation, and consequently wished
the same to be mended, or a new one to be made, they would answer
peradventure, that we produced their enemies for witnesses against
them; albeit, they were in no other sort enemies, than as S. Paul
was to the Galatians, for telling them the truth [Gal 4:16]: and
it were to be wished, that they had dared to tell it them plainlier
and oftener.  But what will they say to this, that Pope Leo the
Tenth allowed Erasmus' Translation of the New Testament, so much
different from the vulgar, by his Apostolic Letter and Bull; that
the same Leo exhorted Pagnine to translate the whole Bible, and
bare whatsoever charges was necessary for the work? [Sixtus Senens.]
Surely, as the Apostle reasoneth to the Hebrews, that if the former
Law and Testament had been sufficient, there had been no need of the
latter: [Heb 7:11 and 8:7] so we may say, that if the old vulgar had
been at all points allowable, to small purpose had labour and charges
been undergone, about framing of a new.  If they say, it was one
Pope's private opinion, and that he consulted only himself; then we
are able to go further with them, and to aver, that more of their
chief men of all sorts, even their own Trent champions Paiva and
Vega, and their own Inquisitors, Hieronymus ab Oleastro, and their
own Bishop Isidorus Clarius, and their own Cardinal Thomas a Vio
Caietan, do either make new Translations themselves, or follow new
ones of other men's making, or note the vulgar Interpreter for
halting; none of them fear to dissent from him, nor yet to except
against him.  And call they this an uniform tenor of text and
judgment about the text, so many of their Worthies disclaiming
the now received conceit?  Nay, we will yet come nearer the quick:
doth not their Paris edition differ from the Lovaine, and Hentenius
his from them both, and yet all of them allowed by authority?  Nay,
doth not Sixtus Quintus confess, that certain Catholics (he meaneth
certain of his own side) were in such an humor of translating the
Scriptures into Latin, that Satan taking occasion by them, though
they thought of no such matter, did strive what he could, out of
so uncertain and manifold a variety of Translations, so to mingle
all things, that nothing might seem to be left certain and firm
in them, etc.? [Sixtus 5. praefat. fixa Bibliis.]  Nay, further,
did not the same Sixtus ordain by an inviolable decree, and that
with the counsel and consent of his Cardinals, that the Latin
edition of the old and new Testament, which the Council of Trent
would have to be authentic, is the same without controversy which
he then set forth, being diligently corrected and printed in the
Printing-house of Vatican?  Thus Sixtus in his Preface before his
Bible.  And yet Clement the Eighth his immediate successor, pub-
lished 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.
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     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 Trans-
lation, nor yet to make of a bad one a good one, (for then the im-
putation 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 over-
seer 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 trans-
lating 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
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     Some peradventure would have no variety of senses to be set in the
margin, lest the authority of the Scriptures for deciding of controver-
sies by that show of uncertainty, should somewhat be shaken.  But we
hold their judgment not to be sound in this point.  For though, "what-
soever things are necessary are manifest," as S. Chrysostom saith,
[S. Chrysost. in II. Thess. cap. 2.] and as S. Augustine, "In those
things that are plainly set down in the Scriptures, all such matters
are found that concern Faith, Hope, and Charity." [S. Aug. 2. de doctr.
Christ. cap. 9.]  Yet for all that it cannot be dissembled, that partly
to exercise and whet our wits, partly to wean the curious from the
loathing of them for their every-where plainness, partly also to stir
up our devotion to crave the assistance of God's spirit by prayer, and
lastly, that we might be forward to seek aid of our brethren by con-
ference, 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 fearful-
ness would better beseem us than confidence, and if we will resolve
upon modesty with S. Augustine, (though not in this same case alto-
gether, 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 peremp-
torily?  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 differ-
ences 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 an-
other matter; then his word were an Oracle, his opinion a decision.
But the eyes of the world are now open, God be thanked, and have
been a great while, they find that he is subject to the same affec-
tions 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
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     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 commo-
diously?  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 super-
stitious, 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 Philis-
tines, 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 your-
selves.  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 blessed-
ness in the end, when God speaketh unto us, to hearken; when he set-
teth 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.