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.

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 poenitere, 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.