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blame of convenient slackness. [S. Chrysost. in II. Thess. cap. 2.] Neither did we think much to
consult the Translators or Commentators, Chaldee, Hebrew, Syrian, Greek or Latin, no nor the
Spanish, French, Italian, or Dutch; neither did we disdain to revise that which we had done, and to
bring back to the anvil that which we had hammered: but having and using as great helps as were
needful, and fearing no reproach for slowness, nor coveting praise for expedition, we have at length,
through the good hand of the Lord upon us, brought the work to that pass that you see.
REASONSMOVINGUS TOSETDIVERSITYOF SENSES INTHEMARGIN, WHERE
THERE IS GREAT PROBABILITY FOR EACH
Some peradventure would have no variety of senses to be set in the margin, lest the authority
of the Scriptures for deciding of controversies by that show of uncertainty, should somewhat be
shaken. But we hold their judgment not to be sound in this point. For though, “whatsoever things
are necessary are manifest,” as S. Chrysostom saith, [S. Chrysost. in II. Thess. cap. 2.] and as S.
Augustine, “In those things that are plainly set down in the Scriptures, all such matters are found
that concern Faith, Hope, and Charity. [S. Aug. 2. de doctr. Christ. cap. 9.] Yet for all that it cannot
be dissembled, that partly to exercise and whet our wits, partly to wean the curious from the loathing
of them for their everywhere plainness, partly also to stir up our devotion to crave the assistance
of God’s spirit by prayer, and lastly, that we might be forward to seek aid of our brethren by
conference, and never scorn those that be not in all respects so complete as they should be, being
to seek in many things ourselves, it hath pleased God in his divine providence, here and there to
scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern
salvation, (for in such it hath been vouched that the Scriptures are plain) but in matters of less
moment, that fearfulness would better beseem us than confidence, and if we will resolve upon
modesty with S. Augustine, (though not in this same case altogether, yet upon the same ground)
Melius est debitare de occultis, quam litigare de incertis, [S. Aug li. S. de Genes. ad liter. cap. 5.]
“it is better to make doubt of those things which are secret, than to strive about those things that
are uncertain.” There be many words in the Scriptures, which be never found there but once, (having
neither brother or neighbor, as the Hebrews speak) so that we cannot be holpen by conference of
places. Again, there be many rare names of certain birds, beasts and precious stones, etc. concerning
the Hebrews themselves are so divided among themselves for judgment, that they may seem to
have defined this or that, rather because they would say something, than because they were sure
of that which they said, as S. Jerome somewhere saith of the Septuagint. Now in such a case, doth
not a margin do well to admonish the Reader to seek further, and not to conclude or dogmatize
upon this or that peremptorily? For as it is a fault of incredulity, to doubt of those things that are
evident: so to determine of such things as the Spirit of God hath left (even in the judgment of the
judicious) questionable, can be no less than presumption. Therefore as S. Augustine saith, that
variety of Translations is profitable for the finding out of the sense of the Scriptures: [S. Aug. 2.
De doctr. Christian. cap. 14.] so diversity of signification and sense in the margin, where the text
is no so clear, must needs do good, yea, is necessary, as we are persuaded. We know that Sixtus
Quintus expressly forbiddeth, that any variety of readings of their vulgar edition, should be put in
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