THE TRANSLATORS TO THE READER

If we will descend to later times, we shall find many the like examples of such kind, or rather
unkind acceptance. The first Roman Emperor [C. Caesar. Plutarch] did never do a more pleasing
deed to the learned, nor more profitable to posterity, for conserving the record of times in true
supputation; than when he corrected the Calendar, and ordered the year according to the course
of the Sun; and yet this was imputed to him for novelty, and arrogance, and procured to him great
obloguy. So the first Christened Emperor [Constantine] (at the least- wise that openly professed
the faith himself, and allowed others to do the like) for strengthening the Empire at his great
charges, and pro- viding for the Church, as he did, got for his labour the name Pupillus, as who
would say, a wasteful Prince, that had need of a Guardian or overseer [Aurel. Victor]. So the best
Christened Emperor [Theodosius], for the love that he bare unto peace, thereby to enrich both
himself and his subjects, and because he did not see war but find it, was judged to be no man at
arms [Zosimus], (though indeed he excelled in feats of chivalry, and showed so much when he
was provoked) and con- demned for giving himself to his ease, and to his pleasure. To be short,
the most learned Emperor of former times [Justinian], (at the least, the greatest politician) what
thanks had he for cutting off the superfluities of the laws, and digesting them into some order and
method? This, that he had been blotted by some to be an Epitomist, that is, one that extinguishes
worthy whole volumes, to bring his abridgments into request. This is the measure that hath been
rendered to excellent Princes in former times, even, Cum bene facerent, male audire, For their
good deeds to be evil spoken of. Neither is there any likelihood, that envy and malignity died,
and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages;
"You are risen up in your fathers' stead, and increase of sinful men." [Num 32:14] "What is that
that hath been done? that which shall be done; and there is no new thing under the Sun," saith the
wiseman: [Ecc 1:9] and S. Stephen, "As your fathers did, so do you." [Acts 7:51] 

HIS MAJESTY'S CONSTANCY, NOTWITHSTANDING CULMINATION, FOR THE
SURVEY OF THE ENGLISH TRANSLATIONS

This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign,
and his offspring forever, "Himself and children, and children's always) knew full well,
according to the singular wisdom given unto him by God, and the rare learning and experience
that he hath attained unto; namely that whosoever attempteth anything for the public (especially
if it pertain to Religion, and to the opening and clearing of the word of God) the same setteth
himself upon a stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon
pikes, to be gored by every sharp tongue. For he that medleth with men's Religion in any part,
medleth with their custom, nay, with their freehold; and though they find no content in that
which they have, yet they cannot abide to hear of altering. Notwithstanding his Royal heart
was not daunted or discouraged for this that colour, but stood resolute, "as a statue immovable,
and an anvil not easy to be beaten into plates," as one [Suidas] saith; he knew who had chosen
him to be a Soldier, or rather a Captain, and being assured that the course which he intended
made for the glory of God, and the building up of his Church, he would not suffer it to be broken
off for whatsoever speeches or practices. It doth certainly belong unto Kings, yea, it doth
specially belong unto them, to have care of Religion, yea, it doth specially belong unto them, to
have care of Religion, yea, to know it aright, yea, to profess it zealously, yea to promote it to the
uttermost of their power. This is their glory before all nations which mean well, and this will
bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the
Scripture saith not in vain, "Them that honor me, I will honor," [1 Sam 2:30] neither was it a
vain word that Eusebius delivered long ago, that piety towards God was the  weapon and the only
weapon, that both preserved Constantine's person, and avenged him of his enemies [Eusebius lib
10 cap 8]

THE PRAISE OF THE HOLY SCRIPTURES.

But now what piety without truth? what truth (what saving truth) without the word of God? What
word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded
to search. John 5:39. Isa 8:20. They are commended that searched and studied them. Acts 17:11
and 8:28,29. They are reproved that were unskilful in them, or slow to believe them. Matt 22:29.
Luke 24:25. They can make us wise unto salvation. 2 Tim 3:15. If we be ignorant, they will
instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in
heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; Tolle, lege, Take up
and read, take up and read the Scriptures [S. August. confess. lib 8 cap 12], (for unto them was
the direction) it was said unto S. Augus- tine by a supernatural voice. "Whatsoever is in the
Scriptures, believe me," saith the same S. Augustine, "is high and divine; there is verily truth,
and a doctrine most fit for the refreshing of men's minds, and truly so tempered, that everyone
may draw from thence that which is sufficient for him, if he come to draw with a devout and
pious mind, as true Religion requireth." [S. August. de utilit. credendi cap. 6] Thus S. Augustine.
and S. Jerome: "Ama scripturas, et amabit te sapientia etc." [S. Jerome. ad Demetriad] Love the
Scriptures, and wisdom will love thee. And S. Cyril against Julian; "Even boys that are bred up
in the Scriptures, become most religious, etc." [S. Cyril. 7 contra Iulianum] But what mention we
three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or hoped
for, is contained in them? or three or four sen-tences of the Fathers, since whosoever is worthy
the name of a Father, from Christ's time downward, hath likewise written not only of the riches,
but also of the perfection of the Scripture? "I adore the fulness of the Scripture," saith Tertullian
against Hermogenes. [Tertul. advers. Hermo.] And again, to Apelles an heretic of the like stamp,
he saith; "I do not admit that which thou bringest in (or concludest) of thine own (head or store,
de tuo) without Scripture." [Tertul. de carne Christi.] So Saint Justin Martyr before him; "We
must know by all means," saith he, "that it is not lawful (or possible) to learn (anything) of God
or of right piety, save only out of the Prophets, who teach us by divine inspiration." So Saint
Basil after Tertullian, "It is a manifest falling way from the Faith, and a fault of presumption,
either to reject any of those things that are written, or to bring in (upon the head of them) any of
those things that are not written. We omit to cite to the same effect, S. Cyril B. of Jerusalem in
his 4::Cataches., Saint Jerome against Helvidius, Saint Augustine in his 3::book against the
letters of Petilian, and in very many other places of his works. Also we forebear to descend to
later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to
be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them, of
curiosity, if we be not content with them? Men talk much of [an olive bow wrapped about with
wood, whereupon did hang figs, and bread, honey in a pot, and oil], how many sweet and goodly
things it had hanging on it; of the Philosopher's stone, that it turned copper into gold; of
Cornu-copia, that it had all things necessary for food in it, of Panaces the herb, that it was good
for diseases, of Catholicon the drug, that it is instead of all purges; of Vulcan's armor, that it was
an armor of proof against all thrusts, and all blows, etc. Well, that which they falsely or vainly
attributed to these things for bodily god, we may justly and with full measure ascribe unto the
Scripture, for spiritual. It is not only an armor, but also a whole armory of weapons, both
offensive and defensive; whereby we may save ourselves and put the enemy to flight. It is not an
herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month,
and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of Manna, or a cruse
of oil, which were for memory only, or for a meal's meat or two, but as it were a shower of
heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full
of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a
word, it is a Panary of wholesome food, against fenowed traditions; a Physician's shop (Saint
Basil called it) [S. Basil in Psal. primum.] of preservatives against poisoned heresies; a Pandect
of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly
rudiments; finally a fountain of most pure water springing up unto everlasting life. And what
marvel? The original thereof being from heaven, not from earth; the author being God, not man;
the inditer, the holy spirit, not the wit of the Apostles or Prophets; the Penmen such as were
sanctified from the womb, and endued with a principal portion of God's spirit; the matter, verity,
piety, purity, uprightness; the form, God's word, God's testimony, God's oracles, the word of
truth, the word of salvation, etc.; the effects, light of understanding, stableness of persuasion,
repentance from dead works, newness of life, holiness, peace, joy in the holy Ghost; lastly, the
end and reward of the study thereof, fellowship with the Saints, participation of the heavenly
nature, fruition of an inheritance im- mortal, undefiled, and that never shall fade away: Happy is
the man that delighted in the Scripture, and thrice happy that meditateth in it day and night. 

TRANSLATION NECESSARY

But how shall men meditate in that, which they cannot understand? How shall they understand
that which is kept close in an unknown tongue? as it is written, "Except I know the power of the
voice, I shall be to him that speaketh, a Barbarian, and he that speaketh, shall be a barbarian to
me." [1 Cor 14] The Apostle excepteth no tongue; not Hebrew the an- cientest, not Greek the
most copious, not Latin the finest. Nature taught a natural man to confess, that all of us in those
tongues which we do not understand, are plainly deaf; we may turn the deaf ear unto them. The
Scythian counted the Athenian, whom he did not understand, barbarous; [Clem. Alex. 1 Strom.]
so the Roman did the Syrian, and the Jew (even S. Jerome himself called the Hebrew tongue
barbarous, belike because it was strange to so many) [S. Jerome. Damaso.] so the Emperor of
Constantinople [Michael, Theophili fil.] calleth the Latin tongue, barbarous, though Pope Nicolas
do storm at it: [2::Tom. Concil. ex edit. Petri Crab] so the Jews long before Christ called all other
nations, Lognazim, which is little better than barbarous. Therefore as one complaineth, that
always in the Senate of Rome, there was one or other that called for an inter-preter: [Cicero 5::de
finibus.] so lest the Church be driven to the like exigent, it is necessary to have translations in a
readiness. Transla- tion it is that openeth the window, to let in the light; that breaketh the shell,
that we may eat the kernel; that putteth aside the curtain, that we may look into the most Holy
place; that removeth the cover of the well, that we may come by the water, even as Jacob rolled
away the stone from the mouth of the well, by which means the flocks of Laban were watered
[Gen 29:10]. Indeed without translation into the vulgar tongue, the unlearned are but like
children at Jacob's well (which is deep) [John 4:11] without a bucket or something to draw with;
or as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this
motion, "Read this, I pray thee," he was fain to make this answer, "I cannot, for it is sealed." Isa
29:11]

THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK

While God would be known only in Jacob, and have his Name great in Israel, and in none other
place, while the dew lay on Gideon's fleece only, and all the earth besides was dry; then for one
and the same people, which spake all of them the language of Canaan, that is, Hebrew, one and
the same original in Hebrew was sufficient. [S. August. lib 12 contra Faust c32] But, when the
fulness of time drew near, that the Sun of righteousness, the Son of God should come into the
world, whom God ordained to be a reconciliation through faith in his blood, not of the Jew only,
but also of the Greek, yea, of all them that were scattered abroad; then lo, it pleased the Lord to
stir up the spirit of a Greek Prince (Greek for descent and language) even of Ptolemy Philadelph
King of Egypt, to procure the translating of the Book of God out of Hebrew into Greek. This is
the translation of the Seventy Interpreters, com- monly so called, which prepared the way for our
Saviour among the Gen- tiles by written preaching, as Saint John Baptist did among the Jews by
vocal. For the Grecians being desirous of learning, were not wont to suffer books of worth to lie
moulding in Kings' libraries, but had many of their servants, ready scribes, to copy them out, and
so they were dispersed and made common. Again, the Greek tongue was well known and made
familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made,
as also by the Colonies, which thither they had sent. For the same causes also it was well
understood in many places of Europe, yea, and of Africa too. Therefore the word of God being
set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all
that are in the house, or like a proclamation sounded forth in the market place, which most men
presently take knowledge of; and therefore that language was fittest to contain the Scriptures,
both for the first Preachers of the Gospel to appeal unto for witness, and for the learners also of
those times to make search and trial by. It is certain, that that Translation was not so sound and
so perfect, but it needed in many places correc- tion; and who had been so sufficient for this work
as the Apostles or Apostolic men? Yet it seemed good to the holy Ghost and to them, to take that
which they found, (the same being for the greatest part true and sufficient) rather than making
a new, in that new world and green age of the Church, to expose themselves to many exceptions
and cavil- lations, as though they made a Translations to serve their own turn, and therefore
bearing a witness to themselves, their witness not to be regarded. This may be supposed to be
some cause, why the Translation of the Seventy was allowed to pass for current.
Notwithstanding, though it was commended generally, yet it did not fully content the learned,
no not of the Jews. For not long after Christ, Aquila fell in hand with a new Translation, and after
him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the
Authors whereof were not known. [Epiphan. de mensur. et ponderibus.] These with the Seventy
made up the Hexapla and were worthily and to great purpose compiled together by Origen.
Howbeit the Edition of the Seventy went away with the credit, and therefore not only was placed
in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius
gathered) but also was used by the Greek fathers for the ground and foundation of their
Commentaries. Yea, Epiphanius above named doeth attribute so much unto it, that he holdeth the
Authors thereof not only for Interpreters, but also for Prophets in some respect [S. August. 2::de
dectrin. Christian c. 15]; and Justinian the Emperor enjoining the Jews his subjects to use
especially the Translation of the Seventy, rendreth this reason thereof, because they were as it
were enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the Prophet
to be men and not God, and their horses flesh and not spirit [Isa 31:3]; so it is evident, (and Saint
Jerome affirmeth as much) [S. Jerome. de optimo genere interpret.] that the Seventy were
Interpreters, they were not Prophets; they did many things well, as learned men; but yet as men
they stumbled and fell, one while through oversight, another while through ignorance, yea,
sometimes they may be noted to add to the Original, and sometimes to take from it; which made
the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense
thereof according to the truth of the word, as the spirit gave them utterance. This may suffice
touching the Greek Translations of the Old Testament.

TRANSLATION OUT OF HEBREW AND GREEK INTO LATIN

There were also within a few hundred years after CHRIST, translations many into the Latin
tongue: for this tongue also was very fit to convey the Law and the Gospel by, because in those
times very many Countries of the West, yea of the South, East and North, spake or understood
Latin, being made Provinces to the Romans. But now the Latin Translations were too many to be
all good, for they were infinite (Latini Interprets nullo modo numerari possunt, saith S.
Augustine.) [S. Augustin. de doctr. Christ. lib 2 cap II]. Again they were not out of the Hebrew
fountain (we speak of the Latin Translations of the Old Testament) but out of the Greek stream,
therefore the Greek being not altogether clear, the Latin derived from it must needs be muddy.
This moved S. Jerome a most learned father, and the best linguist without controversy, f his age,
or of any that went before him, to undertake the translating of the Old Testament, out of the very
fountain with that evidence of great learning, judgment, industry, and faithfulness, that he had
forever bound the Church unto him, in a debt of special remembrance and thankfulness.

THE TRANSLATING OF THE SCRIPTURE INTO THE VULGAR TONGUES

Now through the Church were thus furnished with Greek and Latin Trans- lations, even before
the faith of CHRIST was generally embraced in the Empire; (for the learned know that even in S.
Jerome's time, the Consul of Rome and his wife were both Ethnics, and about the same time the
greatest part of the Senate also) [S. Jerome. Marcell.Zosim] yet for all that the godly-learned
were not content to have the Scriptures in the Language which they themselves understood,
Greek and Latin, (as the good Lepers were not content to fare well themselves, but acquainted
their neighbors with the store that God had sent, that they also might provide for themselves) [2
Kings 7:9] but also for the behoof and edifying of the unlearned which hungered and thirsted
after righteous- ness, and had souls to be saved as well as they, they provided Trans- lations into
the vulgar for their Countrymen, insomuch that most nations under heaven did shortly after their
conversion, hear CHRIST speaking unto them in their mother tongue, not by the voice of their
Minister only, but also by the written word translated. If any doubt hereof, he may be satisfied by
examples enough, if enough will serve the turn. First S. Jerome saith, Multarum gentium linguis
Scriptura ante translata, docet falsa esse quae addita sunt, etc. i.e. "The Scripture being translated
before in the languages of many Nations, doth show that those things that were added (by Lucian
and Hesychius) are false." [S. Jerome. praef. in 4::Evangel.] So S. Jerome in that place. The same
Jerome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy
suae linguae hominibus, i.e., for his countrymen of Dalmatia [S. Jerome. Sophronio.] Which
words not only Erasmus doth understand to purport, that S. Jerome translated the Scripture into
the Dalmatian tongue, but also Sixtus Senensis [Six. Sen. lib 4], and Alphonsus a` Castro
[Alphon. lb 1 ca 23] (that we speak of no more) men not to be excepted against by them of
Rome, do ingenuously confess as much. So, S. Chrysostom that lived in S. Jerome's time, giveth
evidence with him: "The doctrine of S. John [saith he] did not in such sort [as the Philo- sophers'
did] vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other
nations being barbarous people translated it into their [mother] tongue, and have learned to be
[true] Philosophers," he meaneth Christians. [S. Chrysost. in Johan. cap.I. hom.I.] To this may be
added Theodoret, as next unto him, both for antiquity, and for learning. His words be these,
"Every Country that is under the Sun, is full of these words (of the Apostles and Prophets) and
the Hebrew tongue [he meaneth the Scrip- tures in the Hebrew tongue] is turned not only into
the Language of the Grecians, but also of the Romans, and Egyptians, and Persians, and Indians,
and Armenians, and Scythians, and Sauromatians, and briefly into all the Languages that any
Nation useth. [Theodor. 5. Therapeut.] So he. In like manner, Ulfilas is reported by Paulus
Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the
Gothic tongue: [P. Diacon. li. 12.] John Bishop of Sevil by Vasseus, to have turned them into
Arabic, about the year of our Lord 717; [Vaseus in Chron. Hispan.] Bede by Cister- tiensis, to
have turned a great part of them into Saxon: Efnard by Trithemius, to have abridged the French
Psalter, as Beded had done the Hebrew, about the year 800: King Alfred by the said Cistertien-
sis, to have turned the Psalter into Saxon: [Polydor. Virg. 5 histor.] Methodius by Aventinus
(printed at Ingolstadt) to have turned the Scriptures into Slavonian: [Aventin. lib. 4.] Valdo,
Bishop of Frising by Beatus Rhenanus, to have caused about that time, the Gospels to be
translated into Dutch rhythm, yet extant in the Library of Corbinian: [Circa annum 900. B.
Rhenan. rerum German. lib 2.] Valdus, by divers to have turned them himself into French, about
the year 1160: Charles the Fifth of that name, surnamed the Wise, to have caused them to be
turned into French, about 200 years after Valdus his time, of which translation there be many
copies yet extant, as witnesseth Beroaldus. Much about that time, even in our King Richard the
second's days, John Trevisa translated them into English, and many English Bibles in written
hand are yet to be seen with divers, translated as it is very probable, in that age. So the Syrian
translation of the New Testament is in most learned men's Libraries, of Widminstadius his
setting forth, and the Psalter in Arabic is with many, of Augustinus Nebiensis' set- ting forth. So
Postel affirmeth, that in his travel he saw the Gospels in the Ethiopian tongue; And Ambrose
Thesius allegeth the Pslater of the Indians, which he testifieth to have been set forth by Potken in
Syrian characters. So that, to have the Scriptures in the mother tongue is not a quaint conceit
lately taken up, either by the Lord Cromwell in England, [Thuan.] or by the Lord Radevile in
Polony, or by the Lord Ungnadius in the Emperor's dominion, but hath been thought upon, and
put in practice of old, even from the first times of the conversion of any Nation; no doubt,
because it was esteemed most profitable, to cause faith to grow in men's hearts the sooner, and to
make them to be able to say with the words of the Psalms, "As we have heard, so we have seen."
[Ps 48:8]

THE UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE SCRIPTURES
SHOULD BE DIVULGED IN THE MOTHER TONGUE, ETC.

Now the Church of Rome would seem at the length to bear a motherly affection towards her
children, and to allow them the Scriptures in their mother tongue: but indeed it is a gift, not
deserving to be called a gift, an unprofitable gift: [Sophecles] they must first get a licence in
writing before they may use them, and to get that, they must approve themselves to their
Confessor, that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their
superstition. Howbeit, it seemed too much to Clement the Eighth that there should be any
Licence granted to have them in the vulgar tongue, and therefore he overruleth and frustrateth the
grant of Pius the Fourth. [See the observation (set forth by Clemen. his authority) upon the 4.
rule of Pius the 4. his making in the index, lib. prohib. pag. 15. ver. 5.]  So much are they afraid
of the light of the Scripture, (Lucifugae Scripturarum, as Tertulian speaketh) that they will not
trust the people with it, no not as it is set forth by their own sworn men, no not with the Licence
of their own Bishops and Inquisitors. Yea, so unwilling they are to communicate the Scriptures
to the people's understanding in any sort, that they are not ashamed to confess, that we forced
them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad
conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid to bring it to
the touchstone, but he that hath the counterfeit; [Tertul. de resur. carnis.] neither is it the true
man that shunneth the light, but the malefactor, lest his deeds should be reproved [John 3:20]:
neither is it the plaindealing Mer- chant that is unwilling to have the weights, or the meteyard
brought in place, but he that useth deceit. But we will let them alone for this fault, and return to
translation. 

THE SPEECHES AND REASONS, BOTH OF OUR BRETHREN, AND OF OUR
ADVERSARIES AGAINST THIS WORK

Many men's mouths have been open a good while (and yet are not stopped) with speeches about
the Translation so long in hand, or rather perusals of Translations made before: and ask what
may be the reason, what the necessity of the employment: Hath the Church been deceived, say
they, all this while? Hath her sweet bread been mingled with leaven, here silver with dross, her
wine with water, her milk with lime? (Lacte gypsum male miscetur, saith S. Ireney,) [S. Iren. 3.
lib. cap. 19.] We hoped that we had been in the right way, that we had the Oracles of God
delivered unto us, and that though all the world had cause to be offended and to complain, yet
that we had none. Hath the nurse holden out the breast, and nothing but wind in it? Hath the
bread been delivered by the fathers of the Church, and the same proved to be lapidosus, as
Seneca speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certain
brethren. Also the adversaries of Judah and Jerusalem, like Sanballat in Nehemiah, mock, as we
hear, both the work and the workmen, saying; "What do these weak Jews, etc. will they make the
stones whole again out of the heaps of dust which are burnt? al- though they build, yet if a fox go
up, he shall even break down their stony wall." [Neh 4:3] Was their Translation good before?
Why do they now mend it? Was it not good? Why then was it obtruded to the people? Yea, why
did the Catholics (meaning Popish Romanists) always go in jeopardy, for refusing to go to hear
it? Nay, if it must be translated into English, Catholics are fittest to do it. They have learning, and
they know when a thing is well, they can manum de tabula. We will answer them both briefly:
and the former, being brethren, thus, with S. Jerome, "Damnamus veteres? Mineme, sed post
priorum studia in domo Domini quod possums laboramus." [S. Jerome. Apolog. advers. Ruffin.]
That is, "Do we condemn the ancient? In no case: but after the endeavors of them that were
before us, we take the best pains we can in the house of God." As if he said, Being provoked by
the example of the learned men that lived before my time, I have thought it my duty, to assay
whether my talent in the knowledge of the tongues, may be profitable in any measure to God's
Church, lest I should seem to laboured in them in vain, and lest I should be thought to glory in
men, (al- though ancient,) above that which was in them. Thus S. Jerome may be thought to
speak. 

A SATISFACTION TO OUR BRETHREN

And to the same effect say we, that we are so far off from 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

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 thatsome 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.

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

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

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.