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1994-02-11
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>>> Continued from previous message
REASONS MOVING US TO SET DIVERSITY OF SENSES IN THE
MARGIN, WHERE THERE IS GREAT PROBABILITY FOR EACH
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Some peradventure would have no variety of senses to be set in the
margin, lest the authority of the Scriptures for deciding of controver-
sies by that show of uncertainty, should somewhat be shaken. But we
hold their judgment not to be sound in this point. For though, "what-
soever 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 every-where 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 con-
ference, 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 fearful-
ness would better beseem us than confidence, and if we will resolve
upon modesty with S. Augustine, (though not in this same case alto-
gether, 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 peremp-
torily? 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 the margin, [Sixtus 5.
praef. Bibliae.] (which though it be not altogether the same thing
to that we have in hand, yet it looketh that way) but we think he
hath not all of his own side his favorers, for this conceit. They
that are wise, had rather have their judgments at liberty in differ-
ences of readings, than to be captivated to one, when it may be the
other. If they were sure that their high Priest had all laws shut
up in his breast, as Paul the Second bragged, [Plat. in Paulo
secundo.] and that he were as free from error by special privilege,
as the Dictators of Rome were made by law inviolable, it were an-
other matter; then his word were an Oracle, his opinion a decision.
But the eyes of the world are now open, God be thanked, and have
been a great while, they find that he is subject to the same affec-
tions and infirmities that others be, that his skin is penetrable,
and therefore so much as he proveth, not as much as he claimeth,
they grant and embrace.
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