Another thing 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 the same thing in both places (for there be some words that be not of the same sense everywhere [πολυσημα]), 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 travelling; 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 savor 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 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 commodiously? A godly Father in the Primitive time showed himself greatly moved, that one of newfangleness called κραββατον, "σκιμπους" ["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. Hieron. in 4. Ionae. See S. Aug. epist. 10.]. Now if this happen 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 St. 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 [leptologia;/ adolescia;/ το σρουδαξεινεπι ονομασι; see Euseb. προπαρασκευ. li. 12. ex Platon.], we, if we will not be superstitious, 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, tunic, 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.
Many other things we might give thee warning of, gentle reader, if we had not exceeded the measure of a preface already. It remaineth that we commend thee to God, and to the Spirit of His grace, which is able to build further than we can ask or think. He removeth the scales from our eyes, the veil from our hearts, opening our wits that we may understand His word, enlarging our hearts; yea, correcting our affections, that we may love it to the end. Ye are brought unto fountains of living water which ye digged not; do not cast earth into them with the Philistines [Gen. 26:15], neither prefer broken pits before them with the wicked Jews [Jer. 2:13]. Others have laboured, and you may enter into their labours. O receive not so great things in vain, O despise not so great salvation! Be not like swine to tread under foot so precious things, neither yet like dogs to tear and abuse holy things. Say not to our Saviour with the Gergesites, "Depart out of our coasts" [Matt. 8:34]; neither yet with Esau sell your birthright for a mess of pottage [Heb. 12:16]. If light be come into the world, love not darkness more than light; if food, if clothing be offered, go not naked, starve not yourselves. Remember the advice of Nazianzene, "It is a grievous thing (or dangerous) to neglect a great fair, and to seek to make markets afterwards" [Ναζιανζ. περι αγ. βαπτ. δεινον πανηγυριν παρελθειν και τηνικαυτα πραγματειαν επιζητειν]; also the encouragement of St. Chrysostom, "It is altogether impossible, that he that is sober (and watchful) should at any time be neglected" [S. Chrysost. in epist. ad Rom. cap. 14. orat. 26. in ηθικ. αμηχανον σφοδρα αμηχανον]; lastly, the admonition and menacing of St. Augustine, "They that despise God's will inviting them, shall feel God's will taking vengeance of them" [S. August. ad artic. sibi falso object. Artic. 16.]. It is a fearful thing to fall into the hands of the living God [Heb. 10:31]; but a blessed thing it is, and will bring us to everlasting blessedness in the end, when God speaketh unto us, to hearken; when He setteth His word before us, to read it; when He stretcheth out His hand and calleth, to answer, "Here am I! here we are to do thy will, O God." The Lord work a care and conscience in us to know Him and serve Him, that we may be acknowledged of Him at the appearing of our Lord Jesus Christ, to whom, with the Holy Ghost, be all praise and thanksgiving. Amen.