doings and doctrine, than that the Scripture should come to light. For as
long as they may keep that down, they will so darken the right way with
the mist of their sophistry, and so tangle them that either rebuke or
despise their abominations, with arguments of philosophy, and with worldly
similitudes and apparent reasons of natural wisdom, and with wresting the
Scripture unto their own purpose, clean contrary unto the process, order,
and meaning of the text; and so delude them in descanting upon it with
allegories; and amaze them, expounding it in many senses before the
unlearned lay people, (when it hath but one simple, literal sense, whose
light the owls cannot abide) that though thou feel in thine heart, and art
sure, how that all is false that they say, yet couldst thou not solve
their subtle riddles.
Which thing only moved me to translate the New Testament. Because I had
perceived by experience, how that it was impossible to establish the lay
people in any truth except the Scripture were plainly laid before their
eyes in their mother tongue, that they might see the process, order, and
meaning of the text: for else, whatsoever truth is taught them, these
enemies of all truth quench it again, partly with the smoke of their
bottomless pit, whereof thou readest in Apocalypse chap. ix. that is, with
apparent reasons of sophistry, and traditions of their own making, founded
without ground of Scripture, and partly in juggling with the text,
expounding it in such a sense as is impossible to gather of the text, if
thou see the process, order, and meaning thereof.
And even in the bishop of London’s house I intended to have done it. For
when I was so turmoiled in the country where I was, that I could no longer
dwell there (the process whereof were too long here to rehearse), I this
wise thought in myself--this I suffer because the priests of the country
be unlearned; as God knoweth, there are a full ignorant sort which have
seen no more Latin than that they read in their Portesses and Missals,
which yet many of them can scarcely read (except it be _Albertus de
Secretis Mulierum_, in which yet, though they be never so sorrily learned,
they pore day and night, and make notes therein, and all to teach the
midwives as they say; and Linwode, a book of constitutions to gather
tythes, mortuaries, offerings, customs, and other pillage which they call
not theirs, but God’s part, and the duty of holy church to discharge their
consciences withal: for they are bound that they shall not diminish, but
increase all things unto the uttermost of their powers), and, therefore
(because they are thus unlearned, thought I), when they come together to
the ale-house, which is their preaching place, they affirm that my sayings
are heresy. And besides that, they add to of their own heads which I never
spake, as the manner is, to prolong the tale to short the time withal, and
accused me secretly to the chancellor, and other the bishop’s officers.
And, indeed, when I came before the chancellor, he threatened me
grievously, and reviled me, and rated me as though I had been a dog, and
laid to my charge whereof there could be none accuser brought forth (as
their manner is not to bring forth the accuser), and yet all the priests
of the country were the same day there.
As I this thought, the bishop of London came to my remembrance, whom
Erasmus (whose tongue maketh of little gnats great elephants, and lifteth
up above the stars whosoever giveth him a little exhibition) praiseth
exceedingly, among other in his Annotations on the New Testament, for his
great learning. Then, thought I, if I might come to this man’s service, I
were happy. And so I gat me to London, and, through the acquaintance of my
master, came to Sir Harry Gilford, the king’s grace’s comptroller, and
brought him an _Oration of Isocrates_, which I had translated out of Greek
into English, and desired him to speak unto my lord of London for me,
which he also did as he shewed me, and willed me to write an epistle to my
lord, and to go to him myself, which I also did, and delivered my epistle
to a servant of his own, one William Hebilthwayte, a man of mine old
acquaintance. But God (which knoweth what is within hypocrites) saw that I
was beguiled, and that that counsel was not the next way unto my purpose.
And therefore he gat me no favour in my lord’s sight.
Whereupon my lord answered me, his house was full, he had more than he
could well find, and advised me to seek in London, where he said I could
not lack a service. And so in London I abode almost a year, and marked the
course of the world, and heard our praters (I would say our preachers),
how they boasted themselves and their high authority; and beheld the pomp
of our prelates, and how busy they were, as they yet are, to set peace and
unity in the world (though it be not possible for them that walk in
darkness to continue long in peace, for they cannot but either stumble or
dash themselves at one thing or another that shall clean unquiet all
together) and saw things whereof I defer to speak at this time, and
understood at the last not only that there was no room in my lord of
London’s palace to translate the New Testament, but also that there was no
place to do it in all England, as experience doth now openly declare.
Under what manner, therefore, should I now submit this book to be
corrected and amended of them, which can suffer nothing to be well? Or
what protestation should I make in such a matter unto our prelates, those
stubborn Nimrods which so mightily fight against God, and resist his Holy
Spirit, enforcing with all craft and subtlety to quench the light of the
everlasting Testament, promises, and appointment made between God and us?
and heaping the fierce wrath of God upon all princes and rulers; mocking
them with false feigned names of hypocrisy, and serving their lusts at all
points, and dispensing with them even of the very laws of God, of which
Christ himself testifieth, Matt. v. “That not so much as one tittle
thereof may perish, or be broken.” And of which the prophet saith, Psalm
cxviii., “Thou hast commanded thy laws to be kept” _meod_, that is in
Hebrew, exceedingly, with all diligence, might, and power; and have made
them so mad with their juggling charms, and crafty persuasions, that they
think it a full satisfaction for all their wicked lying to torment such as
tell them truth, and to burn the word of their soul’s health, and slay
whosoever believe thereon.
Notwithstanding, yet I submit this book, and all other that I have either
made or translated, or shall in time to come, (if it be God’s will that I
shall further labour in his harvest,) unto all them that submit themselves
unto the word of God, to be corrected of them; yea, and moreover to be
disallowed and also burnt, if it seem worthy, when they have examined it
with the Hebrew, so that they first put forth of their own translating
another that is more correct.
(C.)
_COVERDALE’S PROLOGUE TO HIS BIBLE OF 1535._
Considering how excellent knowledge and learning an interpreter of
scripture ought to have in the tongues, and pondering also mine own
insufficiency therein, and how weak I am to perform the office of a
translator, I was the more loath to meddle with this work.
Notwithstanding, when I considered how great pity it was that we should
want it so long, and called to my remembrance the adversity of them which
were not only of ripe knowledge, but would also with all their hearts have
performed that they began, if they had not had impediment; considering, I
say, that by reason of their adversity it could not so soon have been
brought to an end, as our most prosperous nation would fain have had it;
these and other reasonable causes considered, I was the more bold to take
it in hand. And to help me herein, I have had sundry translations, not
only in Latin, but also of the Dutch interpreters, whom, because of their
singular gifts and special diligence in the Bible, I have been the more
glad to follow for the most part, according as I was required. But, to say
the truth before God, it was neither my labour nor desire to have this
work put in my hand: nevertheless it grieved me that other nations should
be more plenteously provided for with the scripture in their
mother-tongue, than we: therefore, when I was instantly required, though I
could not do so well as I would, I thought it yet my duty to do my best,
and that with a good will.
Whereas some men think now that many translations make division in the
faith and in the people of God, that is not so: for it was never better
with the congregation of God, than when every church almost had the Bible
of a sundry translation. Among the Greeks had not Origen a special
translation? Had not Vulgarius one peculiar, and likewise Chrysostom?
Beside the seventy interpreters, is there not the translation of Aquila,
of Theodotio, of Symmachus, and of sundry other? Again, among the Latin
men, thou findest that every one almost used a special and sundry
translation; for insomuch as every bishop had the knowledge of the
tongues, he gave his diligence to have the Bible of his own translation.
The doctors, as Hireneus, Cyprianus, Tertullian, St. Hierome, St.
Augustine, Hilarius, and St. Ambrose, upon divers places of the scripture,
read not the text all alike.
Therefore ought it not to be taken as evil, that such men as have
understanding now in our time, exercise themselves in the tongues, and
give their diligence to translate out of one language into another. Yea,
we ought rather to give God high thanks therefore, which through his
Spirit stirreth up men’s minds so to exercise themselves therein. Would
God it had never been left off after the time of St. Augustine! then
should we never have come into such blindness and ignorance, into such
errors and delusions. For as soon as the Bible was cast aside, and no more
put in exercise, then began every one of his own head to write whatsoever
came into his brain, and that seemed to be good in his own eyes; and so
grew the darkness of men’s traditions. And this same is the cause that we
have had so many writers, which seldom made mention of the scripture of
the Bible; and though they sometime alleged it, yet was it done so far out
of season, and so wide from the purpose, that a man may well perceive, how
that they never saw the original.
Seeing then that this diligent exercise of translating doth so much good
and edifieth in other languages, why should it do evil in ours? Doubtless,
like as all nations in the diversity of speeches may know one God in the
unity of faith, and be one in love; even so may divers translations
understand one another, and that in the head articles and ground of our
most blessed faith, though they use sundry words. Wherefore methink we
have great occasion to give thanks unto God, that he hath opened unto his
church the gift of interpretation and of printing, and that there are now
at this time so many, which with such diligence and faithfulness interpret
the scripture, to the honour of God and edifying of his people: whereas,
like as when many are shooting together, every one doth his best to be
nighest the mark; and though they cannot all attain thereto, yet shooteth
one nigher than another and hitteth it better than another; yea, one can
do it better than another. Who is now then so unreasonable, so despiteful,
or envious, as to abhor him that doth all his diligence to hit the prick,
and to shoot nighest it, though he miss and come not nighest the mark?
Ought not such one rather to be commended, and to be helped forward, that
he may exercise himself the more therein?
For the which cause, according as I was desired, I took the more upon me
to set forth this special translation, not as a checker, not as a
reprover, or despiser of other men’s translations, (for among many as yet
I have found none without occasion of great thanksgiving unto God;) but
lowly and faithfully have I followed mine interpreters, and that under
correction; and though I have failed anywhere (as there is no man but he
misseth in some thing), love shall construe all to the best, without any
perverse judgment. There is no man living that can see all things, neither
hath God given any man to know everything. One seeth more clearly than
another, one hath more understanding than another, one can utter a thing
better than another; but no man ought to envy or despise another. He that
can do better than another, should not set him at nought that
understandeth less. Yea, he that hath the more understanding ought to
remember, that the same gift is not his, but God’s, and that God hath
given it him to teach and inform the ignorant. If thou hast knowledge
therefore to judge 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.