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 the Hebrewe Volumes, so of the New by the Greeke tongue, he meaneth by the originall Greeke. If trueth be to be tried by these tongues, then whence should a Translation be made, but out of them? These tongues, therefore, the Scriptures wee say in those tongues, wee set before us to translate, being the tongues wherein God was pleased to speake to his Church by his Prophets and Apostles. Neither did we run over the worke with that posting haste that the Septuagint did, if that be true which is reported of them, that they finished it in 72. dayes; neither were we barred or hindered from going over it againe, having once done it, like S. Jerome, if that be true which himselfe reporteth, that he could no sooner write any thing, but presently it was caught from him, and published, and he could not have leave to mend it: neither, to be short, were we the first that fell in hand with translating the Scripture into English, and consequently destitute of former helpes, as it is written of Origen, that hee was the first in a maner, that put his hand to write Commentaries upon the Scriptures, and therefore no marveile, if he overshot himselfe many times. None of these things: the worke hath not bene hudled up in 72. dayes, but hath cost the workemen, as light as it seemeth, the paines of twise seven times seventie two dayes and more: matters of such weight and consequence are to bee speeded with maturitie: for in a businesse of moment a man feareth not the blame of convenient slacknesse. Neither did wee thinke much to consult the Translators or Commentators, Chaldee, Hebrewe, Syrian, Greeke, or Latine, no nor the Spanish, French, Italian, or Dutch; neither did we disdaine to revise that which we had done, and to bring backe to the anvill that which we had hammered: but having and using as great helpes as were needfull, and fearing no reproch for slownesse, nor coveting praise for expedition, wee have at the length, through the good hand of the Lord upon us, brought the worke to that passe that you see.

Some peradventure would have no varietie of sences to be set in the margine, lest the authoritie of the Scriptures for deciding of controversies by that shew of uncertaintie, should somewhat be shaken. But we hold their judgmet not to be so be so sound in this point. For though, whatsoever things are necessary are manifest, as S. Chrysostome saith, and as S. Augustine, In those things that are plainely set downe in the Scriptures, all such matters are found that concerne Faith, hope, and Charitie. Yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to weane the curious from loathing of them for their every-where-plainenesse, partly also to stirre up our devotion to crave the assistance of Gods spirit by prayer, and lastly, that we might be forward to seeke ayd of our brethren by conference, and never scorne those that be not in all respects so complete as they should bee, being to seeke in many things our selves, it hath pleased God in his divine providence, heere and there to scatter wordes and sentences of that difficultie and doubtfulnesse, not in doctrinall points that concerne salvation, (for in such it hath beene vouched that the Scriptures are plaine) but in matters of lesse moment, that fearefulnesse would better beseeme us then confidence, and if we will resolve, to resolve upon modestie with S. Augustine, (though not in this same case altogether, yet upon the same ground) Melius est dubitare de occultis, quàm litigare de incertis, it is better to make doubt of those things which are secret, then to strive about those things that are uncertaine. There be many words in the Scriptures, which be never found there but once, (having neither brother nor neighbour, as the Hebrewes speake) so that we cannot be holpen by conference of places. Againe, there be many rare names of certaine birds, beastes and precious stones, &c. concerning which the Hebrewes themselves are so divided among themselves for judgement, that they may seeme to have defined this or that, rather because they would say something, the 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 margine do well to admonish the Reader to seeke further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulitie, 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 beno lesse then presumption. Therfore as S. Augustine saith, that varietie of Translations is profitable for the finding out of the sense of the Scriptures: so diversitie of signification and sense in the margine, where the text is not so cleare, must needes doe good, yea is necessary, as we are perswaded. We know that Sixtus Quintus expresly forbiddeth, that any varietie of readings of their vulgar edition, should be put in the margine, (which though it be not altogether the same thing to that we have in hand, yet it looketh that way) but we thinke he hath not all of his owne side his favourers, for this conceit. They that are wise, had rather have their judgements at libertie in differences of readings, then to be captivated to one, when it may be the other. If they were sure that their hie Priest had all lawes shut up in his brest, as Paul the second bragged, and that he were as free from errour by speciall priviledge, 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 bene a great while, they find that he is subject to the same affections and infirmities that others be, that his skin is penetrable, and therefore so much as he prooveth, not as much as he claimeth, they grant and embrace.