his diligence to have the Bible of his own translation. The doctors, as Hieranus, Apprianus, Tertullian, Theorem, Augustine, Aplarus, and 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 give God high thanks therefore, which through his Spirit stirreth up men's minds 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, 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 reason, and so wide from the purpose, that many may well perceive how that they never saw the original.

Seeing then that this diligent exercise of translating doth so much good, and edifyeth in other languages, why should it be 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 we think 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 thereat now at this time so many which with

such diligence interpret the Scripsures to the honour of God, and edifying of his people, when as (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. 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, (anno 1534,) 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 I have found none as yet without occasion of great thanksgivings unto God,) but lowly and faithfully have I followed mine interpreters, and that under correction. And though I have failed any where, (as there is no man but misseth in something,) Christian 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 every thing. 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 to him, to teach and inform the ignorant. If thou hast knowledge therefore to judge when any fault is made, I doubt not but thou wilt help to amend it, if love be joined with thy knowledge; howbeit wherein soever I did perceive by myself, or by the information

of others, that I have failed (as it is no wonder) I have now, by the help of God, overlooked it better and amended it.

Now will I exhort thee (whosoever thou be that readest Scripture), if thou findest out therein that thou understandest not, or that appeareth to be repugnant, give no temeratious 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 happily 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 or what time, where, to what intent, with what circumstance, considering what goeth before, and what followeth after. For there are some things which are done and written, to the intent that we should do likewise; as when Abraham believeth God, is obedient to his word, and defendeth Lot 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 Uriah's wife, and causeth him to be slain. Wherefore (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 thine understanding, commit them unto God, or unto the gift of his Holy Spirit in them that are better learned than thou.

It is for the commendation of God's holy Scripture, I would fain magnify it as it is worthy; but I am far insufficient 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 use it, so to cleave unto it, and so to follow it in thy daily conversation, that other men seeing thy

good works, and the fruits of the Holy Ghost in thee, mayest 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 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 truths, neither must thou 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 remembrance how loving and merciful God is to thee, how kindly and fatherly he helpeth thee in all trouble, teacheth thine ignorance, healeth thee in all 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 in ignorance, to help him in all his trouble, to heal his sickness, to forgive him his offences, and heartily to feed him, to cherish him, to care for him, and to see that he want nothing; and on this behalf, I beseech 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, and help them with a good heart, and do with thy counsel all that thou canst, that this unshamefaced begging may be put down, and that these poor 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 in council with such as are in authority, give them some occasion to cast their heads together, to make some 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 discredit of us, if we, likewise receiving the good word of God, shew not the like fruits thereof. Would God that those men whose office is to maintain the commonwealth, were so diligent in this cause as they are in any other. Let us beware betimes; for after unthankfulness there followeth even 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 word (as Moses teacheth the Jews) take them into thine heart, and let thy talking and communication be of them when thou sitteth 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 happy of his blessing in Christ; in whom if thou put thy trust, and be an unfeigned reader of his word with thine heart, thou shalt find sweetness therein, and spy wondrous things, to thine understanding, to the avoiding all seditious sects, to the abhorring thine own sinful life, and to the establishing 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 a 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 Numbers, is declared how the people are numbered and mustered; how the captains are chosen after the tribes of kindreds; how they went forth to the battle; how they pitched their tents, and how they brake up.

The Fifth Book, called Deuteronomy, 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 benefits 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, did Joshua bring the people into the land of promise, where God doth wondrous things for his people by Joshua, who distributeth the land unto them; unto every tribe their possession. But in their wealth they forgot the goodness of God, so that oftimes he gave them over into the hands of their enemies. Nevertheless, whensoever they called faithfully unto him and converted, he delivered them again, as the Book of Judges declareth.

In the Books of Kings is described the regiment of good and evil kings, and how the decay of all nations cometh by evil kings. For in Jeroboam thou seest what idolatry, and such like the 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, increaseth so sore among them;

that so it was the cause of all their

sorrow and misery, and the very occasion why Israel first, and then Judah, were carried away into captivity. Again, in Jehoshaphat and Ezekias, and Josias, thou seest the benefit 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 ever 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, when he now giveth us a Jehoshaphat, Ezekias, yea, a very Josias, he send us a Pharoah, a Jeroboam, or even an Ahab. In the first two books of Esdras, and in Esther, thou seest the deliverance of the people; which, though they were but few, yet is it unto all a special comfort; for so much as God is not forgetful of his promise, but bringeth them out of captivity, according as he hath 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 bastards, but his dear sons, and that he loveth them.

In the Psalms, we learn how to resort 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.

CHRIST. OBSERV. No. 300.

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 live to God.

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

The New Testament, or Gospel, is a manifest and sure testimony of Christ; how God performeth his oath and promises 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 arguments of the texts, (so far as it is done by the spirit of knowledge in the Holy Ghost,) methinks no man should be offended therewith; 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 their sophistical doctors. For that one interpreteth 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 therefore (good reader) offended, though one call a scribe, that another calleth a lawyer; or elders, that another calleth a father or 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 places penance, that in another place I call repentance ;-and that not

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only because the interpreters have done so before me; but that the adversaries of the truth may see how we abhor not this word penance, (as they untruly report of us,) no more than the interpreters of Latin abhor penitence, when they read resipiscere. 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 and 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 themselves are able to make satisfaction unto God for their own sins; from which error, God of his mercy and plenteous goodness deliver all his.

Now to conclude: for so much as all Scripture is for thy doctrine and example, it shall be ne. cessary for thee to take hold upon it, while it is offered thee; yea, and with thine hands thankfully to receive it. And though it be not worthily ministered to thee in this translation, (by reason of my rudeness,) yet if thou be fervent in thy prayer, God shall move the hearts of them which as yet meddled not withall; and to bestow the gift their understanding thereon; as well in our language, as other famous interpreters do in other tongues; and I pray God, that through my poor ministration, 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, or 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 turn aside from the commandment, neither to the right hand nor to the left; lest thou be a knower of persons in judgment; or wrest the right out of

the stranger or the fatherless, or of the widow, and so the curse do come upon thee; but what office soever 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, and in love, in ferventness of thy 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 shouldst teach others, be found ignorant therein. And rather than thou wouldst teach the people any other thing than God's word, take the book in thine hand, and read the words such 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 expert in the Scripture; for I reprove no preaching without the book, as long as they state 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 cherishest and makest much of her, thou cherishest and makest much of thyself, for she is bone of thy bone, and flesh of thy flesh, (Eph.v.) And whosoever thou be that hast children, bring them up in the nur ture and admonition 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 were it for them to be