Part 13
For the which cause, according as I was desired, I took the more upon me to set forth this special translation, not as a checker, not as a reprover, or despiser of other men’s translations, (for among many as yet I have found none without occasion of great thanksgiving unto God;) but lowly and faithfully have I followed mine interpreters, and that under correction; and though I have failed anywhere (as there is no man but he misseth in some thing), love shall construe all to the best, without any perverse judgment. There is no man living that can see all things, neither hath God given any man to know everything. One seeth more clearly than another, one hath more understanding than another, one can utter a thing better than another; but no man ought to envy or despise another. He that can do better than another, should not set him at nought that understandeth less. Yea, he that hath the more understanding ought to remember, that the same gift is not his, but God’s, and that God hath given it him to teach and inform the ignorant. If thou hast knowledge therefore to judge where any fault is made, I doubt not but thou wilt help to amend it, if love be joined with thy knowledge. Howbeit, whereinsoever I can perceive by myself, or by the information of other, that I have failed (as it is no wonder), I shall now by the help of God overlook it better, and amend it.
Now will I exhort thee, whosoever thou be that readest scripture, if thou find ought therein that thou understandest not, or that appeareth to be repugnant, give no temerarious nor hasty judgment thereof; but ascribe it to thine own ignorance, not to the scripture: think that thou understandest it not, or that it hath some other meaning, or that it is haply overseen of the interpreters, or wrong printed. Again, it shall greatly help thee to understand scripture, if thou mark not only what is spoken or written, but of whom, and unto whom, with what words, at what time, where, to what intent, with what circumstance, considering what goeth before, and what followeth after. For there be some things which are done and written, to the intent that we should do likewise; as when Abraham believeth God, is obedient unto his word, and defendeth Loth his kinsman from violent wrong. There be some things also which are written, to the intent that we should eschew such like; as when David lieth with Uria’s wife, and causeth him to be slain. Therefore, I say, when thou readest scripture, be wise and circumspect; and when thou comest to such strange manners of speaking and dark sentences, to such parables and similitudes, to such dreams or visions, as are hid from thy understanding, commit them unto God, or to the gift of his Holy Spirit in them that are better learned than thou.
As for the commendation of God’s holy scripture, I would fain magnify it, as it is worthy, but I am far unsufficient thereto: and therefore I thought it better for me to hold my tongue, than with few words to praise or commend it; exhorting thee, most dear reader, so to love it, so to cleave unto it, and so to follow it in thy daily conversation, that other men, seeing thy good works and the fruits of the Holy Ghost in thee, may praise the Father of heaven, and give his word a good report: for to live after the law of God, and to lead a virtuous conversation, is the greatest praise that thou canst give unto his doctrine.
But as touching the evil report and dispraise that the good word of God hath by the corrupt and evil conversation of some that daily hear it and profess it outwardly with their mouths, I exhort thee, most dear reader, let not that offend thee, nor withdraw thy mind from the love of the truth, neither move thee to be partaker in like unthankfulness; but seeing the light is come into the world, love no more the works of darkness, receive not the grace of God in vain. Call to thy remembrance, how loving and merciful God is unto thee, how kindly and fatherly he helpeth thee in all trouble, teacheth thine ignorance, healeth thee in all thy sickness, forgiveth thee all thy sins, feedeth thee, giveth thee drink, helpeth thee out of prison, nourisheth thee in strange countries, careth for thee, and seeth that thou want nothing. Call this to mind, I say, and that earnestly, and consider how thou hast received of God all these benefits, yea, and many more than thou canst desire; how thou art bound likewise to shew thyself unto thy neighbour, as far as thou canst, to teach him, if he be ignorant, to help him in all his trouble, to heal his sickness, to forgive him his offences, and that heartily, to feed him, to cherish him, to care for him, and to see that he want nothing. And on this behalf I beseek thee, thou that hast the riches of this world, and lovest God with thy heart, to lift up thine eyes, and see how great a multitude of poor people run through every town; have pity on thine own flesh, help them with a good heart, and do with thy counsel all that ever thou canst, that this unshamefaced begging may be put down, that these idle folks may be set to labour, and that such as are not able to get their living may be provided for. At the least, thou that art of counsel with such as are in authority, give them some occasion to cast their heads together, and to make provision for the poor. Put them in remembrance of those noble cities in other countries, that by the authority of their princes have so richly and well provided for their poor people, to the great shame and dishonesty of us, if we likewise, receiving the word of God, shew not such like fruits thereof. Would God that those men, whose office is to maintain the commonwealth, were as diligent in this cause, as they are in other! Let us beware bytimes, for after unthankfulness there followeth ever a plague. The merciful hand of God be with us, and defend us, that we be not partakers thereof!
Go to now, most dear reader, and sit thee down at the Lord’s feet, and read his words, and, as Moses teacheth the Jews, take them into thine heart, and let thy talking and communication be of them, when thou sittest in thine house, or goest by the way, when thou liest down, and when thou risest up. And, above all things, fashion thy life and conversation according to the doctrine of the Holy Ghost therein, that thou mayest be partaker of the good promises of God in the Bible, and be heir of his blessing in Christ: in whom if thou put thy trust, and be an unfeigned reader or hearer of his word with thy heart, thou shalt find sweetness therein, and spy wondrous things, to thy understanding, to the avoiding of all seditious sects, to the abhorring of thy old sinful life, and to the stablishing of thy godly conversation.
In the first book of Moses, called Genesis, thou mayest learn to know the almighty power of God in creating all of nought, his infinite wisdom in ordering the same, his righteousness in punishing the ungodly, his love and fatherly mercy in comforting the righteous with his promise, &c.
In the second book, called Exodus, we see the mighty arm of God in delivering his people from so great bondage out of Egypt, and what provision he maketh for them in the wilderness; how he teacheth them with his wholesome word, and how the tabernacle was made and set up.
In the third book, called Leviticus, is declared, what sacrifices the priests and Levites used, and what their office and ministration was.
In the fourth book, called Numerus, is declared, how the people are numbered and mustered, how the captains are chosen after the tribes and kindreds, how they went forth to the battle, how they pitched their tents, and how they brake up.
The fifth book, called Deuteronomium, sheweth how that Moses, now being old, rehearseth the law of God unto the people, putteth them in remembrance again of all the wonders and benefices that God had shewed for them, and exhorteth them earnestly to love the Lord their God, to cleave unto him, to put their trust in him, and to hearken unto his voice.
After the death of Moses doth Josua bring the people into the land of promise, where God doth wonderous things for his people by Josua, which distributeth the land unto them, unto every tribe their possession. But in their wealth they forgat the goodness of God, so that ofttimes he gave them over into the hand of their enemies. Nevertheless, whensoever they called faithfully upon him, and converted, he delivered them again, as the book of Judges declareth.
In the books of the Kings is described the regiment of good and evil princes, and how the decay of all nations cometh by evil kings. For in Jeroboam thou seest what mischief, what idolatry, and such like abomination followeth, when the king is a maintainer of false doctrine, and causeth the people to sin against God; which falling away from God’s word increased so sore among them, that it was the cause of all their sorrow and misery, and the very occasion why Israel first, and then Juda, were carried away into captivity. Again, in Josaphat, in Ezechias, and in Josias, thou seest the nature of a virtuous king. He putteth down the houses of idolatry, seeth that his priests teach nothing but the law of God, commandeth his lords to go with them, and to see that they teach the people. In these kings, I say, thou seest the condition of a true defender of the faith; for he spareth neither cost nor labour to maintain the Laws of God, to seek the wealth and prosperity of his people, and to root out the wicked. And where such a prince is, thou seest again, how God defendeth him and his people, though he have never so many enemies. Thus went it with them in the old time, and even after the same manner goeth it now with us. God be praised therefore, and grant us of his fatherly mercy that we be not unthankful; lest where he now giveth us a Josaphat, an Ezechias, yea, a very Josias, he send us a Pharao, a Jeroboam, or an Achab!
In the two first books of Esdras, and in Hester, thou seest the deliverance of the people, which though they were but few, yet is it unto us all a special comfort; forsomuch as God is not forgetful of his promise, but bringeth them out of captivity, according as he had told them before.
In the book of Job we learn comfort and patience, in that God not only punisheth the wicked, but proveth and trieth the just and righteous (howbeit there is no man innocent in his sight,) by divers troubles in this life; declaring thereby, that they are not his bastards, but his dear sons, and that he loveth them.
In the Psalms we learn how to resort only unto God in all our troubles, to seek help at him, to call only upon him, to settle our minds by patience, and how we ought in prosperity to be thankful unto him.
The Proverbs and the Preacher of Solomon teach us wisdom, to know God, our own selves, and the world, and how vain all things are, save only to cleave unto God.
As for the doctrine of the Prophets, what is it else, but an earnest exhortation to eschew sin, and to turn unto God; a faithful promise of the mercy and pardon of God unto all them that turn unto him, and a threatening of his wrath to the ungodly? saving that here and there they prophesy also manifestly of Christ, of the expulsion of the Jews, and calling of the heathen.
Thus much thought I to speak of the old Testament, wherein Almighty God openeth unto us his mighty power, his wisdom, his loving mercy and righteousness: for the which cause it ought of no man to be abhorred, despised, or lightly regarded, as though it were an old scripture that nothing belonged unto us, or that now were to be refused. For it is God’s true scripture and testimony, which the Lord Jesus commandeth the Jews to search. Whosoever believeth not the scripture, believeth not Christ; and whoso refuseth it, refuseth God also.
The new Testament, or Gospel, is a manifest and clear testimony of Christ, how God performeth his oath and promise made in the old Testament, how the new is declared and included in the old, and the old fulfilled and verified in the new.
Now whereas the most famous interpreters of all give sundry judgments of the text; so far as it is done by the spirit of knowledge in the Holy Ghost, methink no man should be offended thereat, for they refer their doings in meekness to the spirit of truth in the congregation of God: and sure I am, that there cometh more knowledge and understanding of the scripture by their sundry translations, than by all the glosses of our sophistical doctors. For that one interpreteth something obscurely in one place, the same translateth another, or else he himself, more manifestly by a more plain vocable of the same meaning in another place. Be not thou offended, therefore, good reader, though one call a scribe that another calleth a lawyer; or elders, that another calleth father and mother; or repentance, that another calleth penance or amendment. For if thou be not deceived by men’s traditions, thou shalt find no more diversity between these terms, than between fourpence and a groat. And this manner have I used in my translation, calling it in some place _penance_, that in another place I call _repentance_; and that not only because the interpreters have done so before me, but that the adversaries of the truth may see, how that we abhor not this word penance, as they untruly report of us, no more than the interpreters of Latin abhor _pœnitere_, 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, amendment, or conversion unto God, and to be an unfeigned new creature in Christ, and to live according to his law. For else shall they fall into the old blasphemy of Christ’s blood, and believe that they themselves are able to make satisfaction unto God for their own sins: from the which error God of his mercy and plenteous goodness preserve all his!
Now to conclude: forsomuch as all the scripture is written for thy doctrine and ensample, it shall be necessary for thee to take hold upon it while it is offered thee, yea, and with ten hands thankfully to receive it. And though it be not worthily ministered unto thee in this translation, by reason of my rudeness; yet if thou be fervent in thy prayer, God shall not only send it thee in a better shape by the ministration of other that began it afore, but shall also move the hearts of them which as yet meddled not withal, to take it in hand, and to bestow the gift of their understanding thereon, as well in our language, as other famous interpreters do in other languages. And I pray God, that through my poor ministration herein I may give them that can do better some occasion so to do; exhorting thee, most dear reader, in the mean while on God’s behalf, if thou be a head, a judge, or ruler of the people, that thou let not the book of this law depart out of thy mouth, but exercise thyself therein both day and night, and be ever reading in it as long as thou livest: that thou mayest learn to fear the Lord thy God, and not to turn aside from the commandment, neither to the right hand nor to the left; lest thou be a knower of persons in judgment, and wrest the right of the stranger, of the fatherless, or of the widow, and so the curse to come upon thee. But what office so ever thou hast, wait upon it, and execute it to the maintenance of peace, to the wealth of thy people, defending the laws of God and the lovers thereof, and to the destruction of the wicked.
If thou be a preacher, and hast the oversight of the flock of Christ, awake and feed Christ’s sheep with a good heart, and spare no labour to do them good: seek not thyself, and beware of filthy lucre; but be unto the flock an ensample in the word, in conversation, in love, in ferventness of the spirit, and be ever reading, exhorting, and teaching in God’s word, that the people of God run not unto other doctrines, and lest thou thyself, when thou shouldest teach other, be found ignorant therein. And rather than thou wouldest teach the people any other thing than God’s word, take the book in thine hand, and read the words, even as they stand therein; for it is no shame so to do, it is more shame to make a lie. This I say for such as are not yet expert in the scripture; for I reprove no preaching without the book, as long as they say the truth.
If thou be a man that hast wife and children, first love thy wife, according to the ensample of the love wherewith Christ loved the congregation; and remember that so doing thou lovest even thyself: if thou hate her, thou hatest thine own flesh; if thou cherish her and make much of her, thou cherishest and makest much of thyself; for she is bone of thy bones, and flesh of thy flesh. And whosoever thou be that hast children, bring them up in the nurture and information of the Lord. And if thou be ignorant, or art otherwise occupied lawfully, that thou canst not teach them thyself, then be even as diligent to seek a good master for thy children, as thou wast to seek a mother to bear them; for there lieth as great weight in the one, as in the other. Yea, better it were for them to be unborn, than not to fear God, or to be evil brought up: which thing (I mean bringing up well of children) if it be diligently looked to, it is the upholding of all commonwealths; and the negligence of the same, the very decay of all realms.
Finally, whosoever thou be, take these words of scripture into thy heart, and be not only an outward hearer, but a doer thereafter, and practise thyself therein; that thou mayest feel in thine heart the sweet promises thereof for thy consolation in all trouble, and for the sure stablishing of thy hope in Christ; and have ever an eye to the words of scripture, that if thou be a teacher of other, thou mayest be within the bounds of the truth; or at the least, though thou be but an hearer or reader of another man’s doings, thou mayest yet have knowledge to judge all spirits, and be free from every error, to the utter destruction of all seditious sects and strange doctrines; that the holy scripture may have free passage, and be had in reputation, to the worship of the author thereof, which is even God himself; to whom for his most blessed word be glory and dominion now and ever! Amen.
(D.)
_PREFACE TO THE GENEVAN BIBLE, 1560._
To our Beloved in the Lord, The Brethren of England, Scotland, Ireland, &c. Grace, mercie, and peace, through Christ Jesus.[141]
Besides the manifold and continuall benefits which Almightie God bestowed upon us, both corporall and spirituall, we are especially bound (deare brethren) to giue him thankes without ceasing for his great grace and vnspeakable mercies, in that it hath pleased him to call vs vnto this marueilous light of his Gospell, and mercifully to regarde vs after so horrible backesliding and falling away from Christ to Antichrist, from light to darknesse, from the liuing God to dumme and dead idoles, and that after so cruell murther of God’s saints, as alas, hath bene among vs, wee are not altogether cast off, as were the Israelites, and many others for the like or not so manifest wickednesse, but receiued againe to grace with most evident signes and tokens of God’s especiall loue and fauour. To the intent therefore that wee may not be vnmindfull of these great mercies, but seeke by all meanes (according to our duetie) to bee thankefull for the same, it behoueth vs so to walke in his feare and loue, that all the dayes of our life we may procure the glorie of his holy name.
Nowe forasmuch as this thing chiefely is atteined by the knowledge and practising of the worde of God (which is the light to our paths, the keye of the kingdome of heauen, our comfort in affliction, our shielde and sworde against Satan, the schoole of all wisdome, the glasse wherein we beholde Gods face, the testimonie of his fauour, and the onely foode and nourishment of our soules), wee thought that wee coulde bestowe our labours and studie in nothing which coulde be more acceptable to God and comfortable to his Church then in the translating of the holy Scriptures into our natiue tongue: the which thing albeit that diuers heretofore haue endeuoured to atchieue; yet considering the infancie of those times and imperfect knowledge of the tongues in respect of this ripe age and cleere light which God hath now reueiled, y{e} translations required greatly to be perused and reformed. Not that we vendicate anything to our selues aboue the least of our brethren (for God knoweth with what feare and trembling we haue bene for the space of two yeeres and more day and night occupied herein), but being earnestly desired and by diuers, whose learning and godlinesse we reuerence, exhorted and also encouraged by the ready willes of such, whose hearts God likewise touched, not to spare any charges for the furtherance of such a benefite and fauour of God towarde his Church (though the time then was most dangerous, and the persecution sharpe and furious), we submitted our selues at length to their godly judgements, and seeing the great opportunitie and occasions, which God presented unto vs in his Church, by reason of so many godlie and learned men: and such diuersities of translations in diuers tongues, we vndertooke this great and wonderfull worke (with all reuerence, as in the presence of God, as intreating the word of God, whereunto we thinke our selues vnsufficient) which now God accepting according to his diuine prouidence and mercie hath directed to a most prosperous ende. And this we may with good conscience protest that we haue in euery point and worde, according to the measure of that knowledge which it pleased Almightie God to giue vs, faithfully rendred the text, and in all hard places most sincerely expounded the same. For God is our witnesse that we haue by all meanes indeuoured to set foorth the puritie of the word and the right sense of the holy Ghost for the edifying of the brethren in faith and charitie.
Nowe as we have chiefely obserued the sence, and laboured allwayes to restore it to all integritie, so haue we most reuerently kept the proprietie of the wordes, considering that the Apostles who spake and wrote to the Gentiles in the Greeke tongue, rather constrained them to the liuely phrase of the Ebrew, then enterprised farre by mollifying their language to speake as the Gentiles did. And for this and other causes wee haue in many places reserued the Ebrew phrases, notwithstanding that they may seeme somewhat hard in their eares that are not well practised and also delite in the sweet sounding phrases of the holy Scriptures. Yet least eyther the simple should be discouraged, or the malicious haue any occasion of just cauilation, seeing some translations reade after one sort, and some after another, whereas all may serue to good purpose and edification, we haue in the margent noted that diuersitie of speech or reading which may also seeme agreeable to the minde of the holy Ghost, and proper for our language with this marke. ∥