The First Boke of Moses called Genesis. Anonymous

      WHen I had translated the newe testament/ I added a pistle vnto the laiter ende/ In which I desyred them y^t were learned to amend if ought were founde amysse. But oure malicious and wylye hypocrytes which are so stubburne and hard herted in their weked abhominaciõs that it is not possible for them to amend any thinge atall (as we see by dayly experience when their both lyvinges and doinges are rebuked with the trouth) saye/ some of them that it is unpossible to translate the scripture in to English/ some that it is not lawfull for the laye people to have it in their mother tonge/ some that it wold make them all heretykes/ as it wold no doute from many thinges which they of longe tyme haue falsly taught/ ãd that is the whole cause wherfore they forbyd it/ though they other clokes pretende. And some or rather every one/ saye that it wold make them ryse ageynst the kinge/ whom they them selves (vnto their damnatyõ) never yet obeyed. And leste the temporall rulars shuld see their falsehod/ if the scripture cam to light/ causeth them so to lye.

      And as for my translatiõ in which they afferme vnto the laye people (as I haue hearde saye) to be I wotte not how many thousande heresyes/ so that it cã not be mẽded or correcte/ they haue yet taken so greate payne to examyne it/ & to compare it vnto that they wold fayne haue it and to their awne imaginations and iugglinge termes/ and to haue some what to rayle at/ and vnder that cloke to blaspheme the treuth/ that they myght with as litle laboure (as I suppose) haue translated the moste parte of the bible. For they which in tymes paste were wont to loke on no more scripture then they founde in their duns or soch like develysh doctryne/ haue yet now so narowlye loked on my translatyon/ that there is not so moch as one I therin if it lacke a tytle over his hed/ but they haue noted it/ and nombre it vnto the ignorant people for an heresy. Fynallye in this they be all agreed/ to dryve you from the knowlege of the scripture/ & that ye shall not haue the texte therof in the mother tonge/ and to kepe the world styll in darkenesse/ to the ntent they might sitt in the consciences of the people/ thorow vayne superstition and false doctrine/ to satisfye their fylthy lustes their proude ambition/ and vnsatiable covetuousnes/ and to exalte their awne honoure aboue kinge & emperoure/ yee & above god him silfe

      ¶ A thousand bokes had they lever to be put forth agenste their abhominable doynges and doctrine/ then that the scripture shulde come to light. For as long as they may kepe that doune/ they will so darken the ryght way with the miste of their sophistrye/ and so tangle thẽ that ether rebuke or despyse their abhominations with argumentes of philosophye & with wordly symylitudes and apparent reasons of naturall wisdom. And with wrestinge the scripture vnto their awne purpose clene contrarye vnto y^e processe/ order and meaninge of the texte/ and so delude them in descantynge vppon it with alligoryes/ and amase thẽ expoundinge it in manye senses before the vnlerned laye people (when it hath but one symple litterall sense whose light the owles cã not abyde) that though thou feale in thyne harte and arte sure how that all is false y^t they saye/ yet coudeste thou not solve their sotle rydles.

      ¶ Which thinge onlye moved me to translate the new testament. Because I had perceaved by experyence/ how that it was impossible to stablysh the laye people in any truth/ excepte y^e scripture were playnly layde before their eyes in their mother tonge/ that they might se the processe/ ordre and meaninge of the texte: for els what so ever truth is taught them/ these ennymyes of all truth qwench it ageyne/ partly with the smoke of their bottomlesse pyite wherof thou readest apocalipsis .ix. that is/ with apparent reasons of sophistrye & traditions of their awne makynge/ founded with out grounde of scripture/ and partely in iugglinge with the texte/ expoundinge it in soch a sense as is impossible to gether of the texte/ if thou see the processe ordre and meaninge therof.

      ¶ And even in the bisshope of londons house I entended to have done it. For when I was so turmoyled in the contre where I was that I coude no lenger there dwell (the processe wherof were to longe here to reherce) I this wyse thought in my silfe/ this I suffre because the prestes of the contre be vnlerned/ as god it knoweth there are a full ignorant sorte which haue sene no more latyn then that they read in their portesses and missales which yet many of them can scacely read (excepte it be Albertus de secretis mulierũ in which yet/ though they be never so soryly lerned/ they pore day and night and make notes therin and all to teach the mydwyves as they say/ and linwod a boke of constitutions to gether tithes/ mortuaryes/ offeringes/ customs/ and other pillage/ which they calle/ not theirs/ but godes parte and the deuty of holye chirch/ to discharge their consciences with all: for they are bound that they shall not dimynysh/ but encreace all thinge vnto the vttmost of their powers) and therfore (because they are thus vnlerned thought I) when they come to gedder to the alehouse/ which is their preachinge place/ they afferme that my sainges are heresy. And besydes y^t they adde to of thir awne heddes which I never spake/ as the maner is to prolonge the tale to shorte the tyme with all/ and accuse me secretly to the chauncelare and other the bishopes officers/ And in deade when I cam before the chauncelare/ he thretened me grevously/ and revyled me and rated me as though I had bene a dogge/ and layd to my charge wherof there coude be none accuser brought forth (as their maner is not to bringe forth the accuser) and yet all the prestes of y^e contre were y^t same daye there. As I this thought the bishope of london came to my remembrance whom Erasmus (whose tonge maketh of litle gnattes greate elephãtes and lifteth vpp aboue the starres whosoever geveth him a litle exhibition) prayseth excedingly amonge other in his annotatyons on the new testament for his great learninge. Then thought I/ if I might come to this mannes service/ I were happye. And so I gate me to london/ & thorow the accoyntaunce of my master came to sir harry gilford the kinges graces controller/ ãd brought him an oration of Isocrates which I had translated out of greke in to English/ and desyred him to speake vnto my lorde of london for me/ which he also did as he shewed me/ ãd willed me to write a pistle to my lorde/ and to goo to him my silf which I also did/ and delivered my pistle to a servant of his awne/ one wyllyam hebilthwayte/ a mã of myne old accoyntaũce. But god which kneweth what is within hypocrites/ sawe that I was begyled/ ãd that that councell was not the nexte way vnto my purpose. And therfore he gate me no favoure in my lordes sight

      ¶ Wherevppõ my lorde answered me/ his house was full/ he had mo thẽ he coude well finde/ and advised me to seke in london/ wher he sayd I coude not lacke a service/ And so in london I abode almoste an yere/ and marked the course of the worlde/ and herde oure pratars/ I wold say oure preachers how they bosted them selves and their hye authorite/ and beheld the pompe of oure prelates and how besyed they were as they yet are/ to set peace and vnite in the worlde (though it be not possible for them that walke in darkenesse to cõtinue longe in peace/ for they can not but ether stõble or dash them selves at one thinge or a nother that shall clene vnquyer all togedder) & sawe thinges wherof I deferre to speake at this tyme and vnderstode at the laste not only that there was no rowme in my lorde of londons palace to translate the new testament/ but also that there was no place to do it in all englonde/ as experience

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