The Acts of Famous National Councils of the Reformed Churches in France, 27 (Alençon) · Chapter 30
CHAP. XXX. A Letter of Monſieur du Moulin, Paſtor and Profeſſor of Sedan, ſent unto the National Synod of Alanſon, in the year 1637. concerning the Books of the Sieurs Amyraud and Teſtard.
Meſſieurs, and moſt Honoured Fathers and Brethren,
UNderſtanding from good Hands, That my Pains and Labour in the Defence of the Truth, is very much blamed by perſons of a contrary Perſwaſion; I believed, that as that Treatiſe Compoſed by me through the occaſion of theſe new Controverſies was ſubmitted unto your Judgment, ſo it was my Duty to undertake my own Justification, and to wipe off thoſe Reproaches wherewith I had been aſperſed. They ſay that I might have done well, not to have medled with this Quarrel, and that I am a Fellow who love to be embroyl'd, and to fiſh in troubled Waters, and who do preſumptuouſly take upon me, to preſcribe my own private Notions as infallible Oracles. You know, Sirs, that Meſſieurs Amyraud and Teſtard, have kindled this fire, which hath cauſed all this noiſe and hubbub; and that 'tis they who have fill'd all our Churches with thoſe Books, which in a very ill hour, do remove the antient bounds by their new fangled Doctrines about the moſt important points of our Religion, and that Monſieur Amyraud hath ſent forth his Book of Predeſtination, without ever ſubmitting it to be examined by his Province, or ſo much as waiting for its Approbation by them; and that ſince that time, contrary to the Advice of two Provinces, and contrary to the Promiſe made by him unto Meſſieurs Vincent, and du Soul, he hath cauſed ſome certain Sermons of his, containing the very ſelf-ſame Doctrine, to be Printed. It was a long time before I ſtirred, hoping that this Commotion would have calmed of it ſelf, and have found none to approve it. But being well informed, That this Distemper grew worſe and worſe, and that this Sparkle might cauſe a great Conflagration, I feared, lest my Silence on ſuch an urgent occaſion, might be interpreted for want of Zeal unto the Truth, and be taken for an Approbation of their Errors. I have none, nor will I have any Quarrels with the Perſons of thoſe Gentlemen, but only with their Doctrines. It cannot be but ill reſented, that they ſhould be permitted to Publiſh unto the World from the Preſs a new Doctrine, and that it ſhould be a Crime in me to Refute it in Manuſcript. I went about this Work with a great deal of Grief, having nothing that lay heavier upon my heart, or was more contrary to my Temper, than to contend with my Brethren in the Work of the Lord; eſpecially now that my Age calls for Repoſe, and that I am daily waiting for my Diſſolution. But I ſaw the Evil to be ſo great, and its conſequences ſo dangerous, that I counted my ſelf bound in Conſcience to defend the Cauſe of God, and to endeavour to diſcover the very bottom of the Impoſture, and the hidden Nature of it. I very well know that your Aſſembly is made up of Perſons of clearer and more piercing Judgments than my ſelf, nor would I be ſo preſumptuous as to take upon me to be your Teacher; but in what I have done, I have ſatisfaction from my own Conſcience, nor durſt I be wanting in my Duty unto God, and the defence of his Cauſe. But theſe Gentlemen, who complain of me, were not contented to keep within theſe Limits. For beſides the Printed Books wherein they have ſpread abroad their Doctrine, they have now very lately Publiſhed a Treatiſe againſt me under the Name of Monſieur Vignier, a Copy of which was ſent unto the Provincial Synod of the Iſle of France. And I do not queſtion but that they have diſperst them elſewhere, far and near. I am alſo adviſed, That Meſſieurs Amyraud and Teſtard, do complain very much of a little Script of mine, dictated not in the Publick School, but in my private Chamber unto ſome few Scholars, wherein I have changed their Names, one of them into Greek, and the other into Latin, which I did out of fear, lest if it ſhould fall into the hands of any of the Romiſh Church, they might underſtand my Diſcourſe, and learn out the Perſons with whom I diſputed; of which little Treatiſe I never Communicated a Copy unto any one. And underſtanding that theſe Gentlemen take this exchange of their Names in ill part, I have Compoſed another more ample and exact than the former, unto which I have ſet their Names, that ſo I might give them content. You be too Prudent not to obſerve that theſe Gentlemen do play at Tarriers with you, and whilſt they amuſe you with Triftes, their deſign is to take you off from diving into the bottom of their Doctrines, and to divert you with idle Stories of my Practice and Cuſtom, inſtead of maintaining their own Cauſe. 'Tis but a ſmall matter to change a French Name into Latin, if compared with what they have done in changing the very Nature of God, of the Law, and of the Goſpel. I am informed, that they make great out-cries, for that, in certain Letters written by me to Monſieur de la Millitierre, I told him they endeavoured to make a new Religion, a Hotch-potch of Popery and Cameronianiſm. But let me not be miſapprehended, 'twas never in my thoughts to charge the Doctrine of Monſieur Cameron, who is now at reſt, with Hereſy, or that he intended to Model out a new Religion: I only ſpake the Sence and Intention of de la Milletierre, and the mark at which he aimed. For he endeavours from the Doctrine of Monſieur Cameron, to frame a new Religion, and never ſpeaks of him but as of an Oracle, as of a moſt incomparable Perſon. When we ſay that the Lutherans are equally bent, both againſt Popery and Calviniſm, we do not thereby underſtand that Calvin was the Author of a new Religion. I Honour the Memory of Monſieur Cameron, and when there was need, I defended it. But yet I am truly of that mind, That he had done very well, if he had never over-turned the Order of God's Decrees, as they were Explained and Aſſerted by the Synod of Dort, and Approved by all the Reformed Churches of Europe, and particularly by three National Synods at home; which he had never done, if he had ſoberly and ſeriouſly conſidered the conſequences of his own Tanents. For this new Method of his, is that very Foundation upon which the Arminians have built all their Doctrines. Nor can any one deny it, but that one third part at leaſt of all Cameron's Works is ſpent in the Confutation of Calvin, Beza, and the reſt of our moſt Famous Doctors. Yet notwithstanding theſe his Blemiſhes, we are not to deſpiſe thoſe Gifts and Graces God had ſo plentifully beſtowed upon him; and when I read his Works, I cannot find that Doctrine, which is now vented by thoſe, who boaſt themſelves to be his Diſciples and Followers, and cover themſelves with the Shield of his Authority. I cannot find where he ſaith, That the diſtinct knowledge of Jeſus Chriſt is not neceſſary to Salvation, nor that he ſaith, That Jeſus Chrict died equally and alike for all Men; nor doth he Teach, That the Reprobates may be Saved if they will, or that God hath Counſels and Decrees which may be fruſtrated, and ſhall never obtain their effect; nor farther can I find where he ſaith, That God hath taken away from Men their Natural Impotency to believe, and convert themſelves to him; nor that he reduceth the Efficaciouſneſs of the Regenerating Spirit to a variable ſuaſion; yea I find moſt expreſs Proteſtations to the contrary, inſomuch that theſe Gentlemen; under pretence of Honouring, do Defame him, wronging his Name and Memory, in making him the Author and Father of theſe wicked Doctrines. But the moſt grievous Accuſation of all lags yet behind, for theſe Gentlemen tax me for calumniating them, by attributing things unto them which they never did, ſpoke, nor thought. Now although this their Complaint be unjuſt, yet have I great reaſon to give thanks unto God Almighty, that they be aſhamed of their own Doctrine, and that by diſavowing theſe Points ſo clearly taught by them, they make Semblance as if they were about to give Peace unto the Church, which they have ſo very much diſturbed, and that they were returning once again into the good old way. I ſhall be exceeding glad that your Holy Aſsembly may accept of their Explanations of their Sentiments, tho' they will be hard enough, and there be very little appearance of it, and that their Retractation may be taken for an Explication, that ſo their Honour may be ſecured, provided they do re-unite themſelves with you; upon theſe conditions I would willingly ſuffer them to repute me a Liar, ſo that they might be found honest men and true. However that I may be cleared from all ſuſpicions of being a Reproacher and Calumniator, I have extracted with very much Faithfulneſs, ſome few paſſages out of their Writings, which I now lay open before you, that you may Judge whether I have Calumniated them, and whether ſuch Doctrines as theirs may be endured. For my part I am of that mind, That I need not at all trouble my ſelf about theſe Accuſations, becauſe that many Provincial Synods, and many Profeſſors and Paſtors of Foreign Churches and Ʋniverſities do join themſelves with me, in making the very ſelf-ſame Complaints; and do alſo accuſe them of thoſe very Errors; particularly my Reverend Colleagues, the Worthy Paſtors and Profeſſors in this our City of Sedan, as you will ſee by this Writing, unanimouſly Subſcribed by us all, and ſent unto you, which we moſt humbly intreat you to take into your Godly Conſideration. For if you ſhould content your ſelves with a meer allaying of theſe Controverſies, and an Impoſal of Silence on both Parties, you will leave the Spirits of Men in ſuſpence, and put Error in the ſame Rank and Degree of Reputation with Truth; and Foreign Churches and Ʋniverſities, who have been concerned for theſe new Notions, will take your Silence, not for a condemnation of Them, but of the Truth. Nor can you hope, that witty men, who have for divers years together, laboured with an incredible ardor to maintain and promote their Doctrines, ſhould be kept within bounds by a poor, ſimple Exhortation given them in an Aſſembly, which is no ſooner broken up, but they be freed and delivered from all fear, and will be at liberty to ſpeak and write whatever pleaſeth them. If Medicines do not cure the Sick, they make them worſe, and do the more irritate and increaſe the Diſtemper, We not knowing when or whether the Lord will ever favour you again with another National Aſſembly, it is very needful that before your Diſſolution you ſhould make uſe of the moſt Effectual Medicines, which may be uſeful, and ſerve as a Warning and Example to Poſterity, and to ſuch as under the Shroud and Covert of new Expreſſions, ſhall attempt to bring in, and ſet up new Doctrines. When I conſider how that your Aſſembly is compoſed of perſons endowed with a ſingular Zeal for the Truth and Glory of God, and who are richly furniſhed with Learning and Prudence, and who will not ſuffer themſelves to be ſurprized by little Arts and crafty Sollicitations; and hearing no tidings of theſe Gentlemens change of Language, or that they have forſook their principal Propoſitions, I am full of hopes that God will give good Succeſs unto your Deliberations, and that he will uſe you as effectual Inſtruments in his hand to corroborate and confirm our Ʋnion, and by the ſame means to eſtabliſh Truth and Concord among us all▪ May the Lord God of Truth and Peace preſide in the midſt of you by his Holy Spirit, and power forth abundantly upon your Perſons, and Holy Work, and Ministry his beſt Bleſſings. In him I am, most Reverend, and moſt Honoured Brethren,
From Sedan, April 27. 1637. Your moſt Humble and moſt Obedient Brother and Servant, Du Moulin.
A Letter of Monſieur Diodati, Paſtor and Profeſſor in the Church and Ʋniverſity of Geneva, unto Meſſieurs, the Paſtors and Elders of the Reformed Churches of France, Aſſembled by Permiſſion of the King, in the National Synod of Alanſon, craving their Licence and Permiſſion for the Printing of his Latin and French Tranſlation of the Holy Bible, together with his Annotations upon it.
Meſſieurs, and most Honoured Brethren,
GOd be Praiſed for the meeting of your Holy Aſſembly, from which we promiſe our ſelves an Univerſal Bleſſing to be derived down upon all your Churches, and that your Holy Diſcipline will be preſerved and the Union and Purity of your Churches ſtrengthed. Having now an opportunity preſented me, I make bold to communicate unto you a private Affair of mine own, which hath made a great noiſe in the World, and according to the diverſity of mens minds, hath been entertained with various and different Cenſures: It is my Labour on the French Bible, on which having travailed very many years, I have at length, (by the Grace of God) finiſhed it, and after divers Reviſals of it, and Conferences about it, have brought it unto Perfection, and do now only wait for a little freedom from the ſtrong oppoſition of ſome perſons made againſt it, that I may publiſh it to the World. Theſe Men pretend the ſole Judgment of the Synod of Alez, why it may not be Printed; and therefore their keenneſs and contradiction cannot be removed by a leſs Authority, than that of another National Synod, equal to it, which may receive full information, and take full cognizance of the Cauſe. 'Tis very true, that this being a Labour of Pure, Innocent, and Confeſſed Orthodoxy, of an unreproachable Fidelity, done by a Man who never miniſtred the leaſt occaſion to have the ſincerity of his Faith queſtioned, and who for many years hath given unto the publick, an Eſſay of his ſmall Talent in this kind of Work, a Labour only deſigned and devoted for private Uſes and Studies, and which being the Common Right, and the Practice of the Chriſtian Church in all Ages and Nations, methinks it ſhould not have met with ſo many Oppoſitions, nor be neceſſitated to ſollicit your Aſſembly for a Licence; eſpecially ſith that the laſt Tranſlation in 1588. was not only Printed, but immediately, without paſſing through thoſe forms of Trial, carried up into the Pulpits, and was really the Work of one particular perſon, as mine is, who in this account had no Prerogative nor Privilege above me, excepting that he was deputed thereunto by our Conſiſtory; nor was his Labour any other than a ſlight Reviſal of what was done before, and which he himſelf eſteemed very little, as is well known and remembred by many perſons who are yet alive in this City. I do alſo confeſs unto you, that 'tis not without ſome kind of apprehenſion, that I bring now this Affair before you, whenas it is loaden with Prejudices, and deſtitute of thoſe two only means for ſupport of its Dignity, to wit, My perſonal preſence, and a view of the whole Body of the Work. As to the firſt, were I now in your Synod, I could juſtifie the uprightneſs of my Intentions, and add weight and force unto my Arguments, and anſwer ſatisfactorily to all Demands and Scruples, reſolve Difficulties, acquit and purge my ſelf from all ſiniſter Opinions taken up againſt me. But I am utterly diſabled from doing theſe things now, and at this diſtance. Moreover, the ſight of the Work would, for its grandeur, have excited Pity and Commiſeration for the Work-man; and his faithfulneſs and diligence therein, would have acquired ſome favourable reſpect unto the Work it ſelf. But my fear of loſing in a long Journey that one and only Copy which I have, detaineth me from ſending it; and another unexpected accident of a very long and dangerous ſickneſs hath farther hindred me from ſupplying that defect, by Printing divers pieces of the Old and New Teſtament which I reſolved to have put into your hands, as an Eſſay of the whole; ſo that I have confined my ſelf to a ſmall Specimen of Annotations on the Books of Eccleſiaſtes and Canticles, which I have choſen from among the reſt becauſe of their obſcurities, and perplexing difficulties, both in the Original Text and Sence of it. Yet notwithſtanding theſe conſiderations, that confidence I have in my God, the Author and firſt mover of me to this Undertaking, and who hath enabled me with his ſpecial aſſiſtance to compleat the whole, will undoubtedly bleſs me with the means to bring it forth in peace, through your great Prudence and Juſtice, which only from you could have obſtructed it. I apply my ſelf unto you on three accounts, firſt, to give you a full and faithful information of the State of this Affair. Secondly, to declare unto you the grounds of my proceedings, and to reſolve and anſwer thoſe Objections that have been made againſt me: and laſtly to offer unto you a juſt and modeſt requeſt; hoping that you will kindly receive and fully believe the true Narrative of the firſt, and that I alſo ſhall receive reciprocally from you the effects of the two laſt, through the abundance of your Charity, and Experience had of your Prudence, and Equanimity, which is peculiar unto your Aſſemblies. I ſhall therefore tell you, That the Providence of God having inclined me in the firſt years of my Theological Profeſſion; yea, and almoſt from my very Youth upward, to Tranſlate and Explain the Italian Bible, I was therein ſo ſucceſsful, and the Bleſſing of God did ſo wonderfully follow me in it, that both Jews and Chriſtians; yea, thoſe of the Romiſh Church alſo, and others of all Profeſſions, conceived a very great eſteem for me, and the greateſt Perſons of this our Age, had my Poor Labours in ſingular recommendation, which I mention not without bluſhing; it is the Truth which I publiſh to the Glory of God only. A multitude of People received inſtruction by it, and were generally edified; yea, and I am credibly informed from good hands, That many perſons owed their Illuminations, and ſincere Converſions to it; a moſt bleſſed Fruit, which never cauſed any Scandal or Reproach unto my ſelf, or to any other on my account. I was from that very time, excited by a moſt vehement inward impulſe, to Conſecrate my Studies wholly unto this ſelf-ſame Work in two other Languages, the French and Latin, in which I was equally skill'd, and they were, as to their uſe, both alike, and as it were natural to me; and Learned Men, with whom I converſed, adviſed me unanimouſly hereunto, becauſe there were very many things to be added, and amended, notwithſtanding the pains and diligence of our Fathers; and that I ſhould reſerve the Latin Verſion unto my later years, becauſe it demanded a more Conſummate Judgment. Hereupon, I reſolved to begin with the French, the neceſſity whereof was acknowledged by the National Synod held at Montauban, in the year 1590. and afterward, by very many Perſons of Note and Quality. And not hearing, nor underſtanding that any of thoſe Great and Learned Divines of the French Nation, did betake themſelves to expound the Texts of the Sacred Scripture, or to make Annotations on thoſe places, which did need them, excepting profeſſed Commentators, who could but be rarely and ſeldom conſulted with, unleſs in their Ordinary Lectures; very few of your Paſtors having addicted themſelves this way, I therefore at firſt inclined to frame out ſome brief, and ſolid, and perpetual Annotations, which ſhould diſcover at noon-day the Treaſures, and hidden Sence of the Holy Scriptures, and diſſolve the knotty difficulties, and reconcile the ſeeming contradictions in it, and to ſum up all, ſhould ſerve as a guide to the right way of underſtanding it, and be a Fence and Barrier againſt Errors, and a Preſervative from Seduction. For I was taught by experience, and by the example of many great Men in all Profeſſions, that this was the moſt aſſured, ſhorteſt, and profitable method of proficiency in all Sciences, and above all in Theology; the mind being by theſe brief Notes faſtened, as it were, unto the Spring and Centre, and not only habituated to the comprehenſion of the pureſt, higheſt, and ſtrongeſt Points, but alſo to the limitation and bounding of Conceptions and Expreſſions. I had not proceeded far in this Task, before I perceived my labour would be unprofitable, unleſs I did with the ſame hand reviſe the literal Tranſlation of the Text, that it might be adjuſted ſuitably to thoſe my Annotations, which according to my beſt Judgment, I had Religiouſly affixed to the Text. And becauſe I was not furniſh'd with Authority to change what was in common and publick uſage; and being no ways willing to concur with others in their Gloſſes, which would have been ſoon viſible and apparent to the World, when we ſhould be compared together, and for that it was eaſie for me to correct what was amiſs in others, and to keep at a diſtance, by a free diſſent from them, and being much diſpleaſed with the deplorable deformities and botching and patching of the Vulgar Latin, I reſolved to aſſume unto my ſelf that liberty uſed by all Interpreters, which was to form the Letter of the Text into one equal Web and Style, and into a Sence agreeable to my Explications; being herein fortified by the example of Bleſſed Mr. Calvin, who in his French Commentaries, hath either added himſelf, or ſuffered additions to be made by his Tranſlators unto the Text, one Text often differing from that, which was then in common uſe, which yet had been ſo frequently reviſed by him, that he might be well reputed the Author of it. And yet I never did thus confine my ſelf, unleſs in ſome Contexts, and matters of leſſer moment. I have made no alteration in the New Teſtament of the beſt Tranſlation, nor in that of the Old. A ſecond thing which I note unto you, is, That I have not at all, or very little intermeddled with thoſe Dogmatical Paſſages, which Cotton the Jeſuit had ſo Calumniouſly impugned, and accuſed of falſhood, and were ſo worthily defended by our late Reverend Brother, Mr. Turretin of Bleſſed Memory; and I do expreſly mention this, becauſe I would remove a Bug-bear, which if imagined by the World, would affright and deter them from reading theſe Annotations. A third thing is, That the moſt remarkable Alterations in my Labour, are drawn from the very Margents of our common Tranſlation, whereof Learned Men, and skill'd in theſe matters, have obſerved, that the Margin is more ſound than the Text; upon which ſcore, the Overſeer of this Work would not inſert thoſe plain, common, and edifying Gloſſes of Monſieur Beza, nor of other great Men, who have thruſt in their own, though oftentimes very extravagant, harſh, and unedifying. I ſhould be too tedious and troubleſome, moſt Honoured and Dear Brethren, if that by many words I ſhould go about to perſwade you to believe, that either Avarice or Covetouſneſs, moved me to undertake this Vaſt and Laborious Work, or love of Novelty, or affectation of Singularity, much leſs had that black and malignant Vice any Influence or Power over me, viz. to Eclipſe and Darken the Glory of our Renowned Fathers in the Reformation, and to arrogate it wholly to my ſelf. I am at this time of day too near the direct line of the Sun, and ſo diſabled from ever caſting any great Shadows, or to be wrapt up in ſuch thick Miſts; nor can I believe that ſuch an ill report, tho' I have been ſenſibly afflicted with its putrid breath elſewhere, ſhould ever blaſt the Credit of my Sincerity with you, which as I have it imprinted powerfully upon my Conſcience before God, ſo is it much more eaſie to verifie and make it good before Men, becauſe I have Laboured without Wages, I have Wrought without any Thanks or Favour, my Works have not gotten me any Honour. I aim'd only at this mark, to make clear and limpid this Fountain of Life; my deſign was to help poor and needy Souls to drink largely and comfortably of it, and to make the way of Salvation plain and eaſie unto all; and to gather up the ſtones out of the Lord's Field, out of the Churches Heritage, and to cleanſe the Lamps of this Golden Candleſtick, and to render this ſtrong Meat pleaſant to the taſte, delightful, and eaſie of digeſtion; and to Conſecrate this Heavenly Manna in its pot of Gold. I have Laboured to free the reading of the Holy Scriptures from ſome certain and yet very common abuſes, which was to read it barely without obſerving it, or ſeeking out the mind of God in it, as is the practice of idle and ſuperſtitious perſons; others read it only that they may gather, as in a Garden, the Flowers of ſome fine Sentences, without entering into the ſpacious Field of Truth, where they might thruſt in their Sickle, and reap a full Harveſt of entire and continued Doctrines and Reaſonings of the Holy Ghoſt, to the ſingular contentment and ſatisfaction of their Souls, and by an intent Study and Meditation of them, they might ſtore up in the Granary of their minds, an abundance of Spiritual Proviſions. I have endeavoured to make it plain and eaſie to the ſimple, ſo that young Scholars might be furniſh'd with ſolid and ſubſtantial conceptions, and with lively words, and ſo have their Spiritual Senſes exerciſed, of which my long and ſorrowful experience hath found them deſtitute; and whereas they were formerly patching together the pieces and labels of Secular Wiſdom and Eloquence, or freezing in the Studies of unedifying Queſtions and endleſs Diſputes, it hath been an unſpeakable Comfort to me to ſee how many of them, and thoſe of the beſt Quality have been rouzed up at the report of my Labour, and have purſued vigorouſly this bleſſed Study, hoping for aſſiſtance and comfort by my poor Travail: I am ſollicited by them from all parts, to Communicate it to them as ſoon as poſſible, and they will not, as they tell me, becauſe they love me, leave me at reſt, till I have gratified them in their demands. I have made it my buſineſs to detain them within the bounds of that uniform and unvariable Analogy of Faith, and to ſecure them upon the guards of Sobriety and Simplicity, and to furniſh them with quick and lively Explications, and to render the Holy Scripture amiable and venerable without any loftineſs of expreſſion, and to ſhield it from all contempt through want of a ſenſible taſte of its great Utility; I have ſcattered in all parts of this Holy Field a multitude of Fruitful Inſtructions, and uſeful for the Grace of edifying; nor have I let any corner or quarter of it lie fallow for want of a familiar expoſition; yea farther, I have freed it from that falſe Opinion of the Vulgar, That it contained thoſe ſublime Myſteries which infinitely tranſcended their capacities, and could only be penetrated by the Learned; and that it was enough for the common people, if they paid them a blind reverence, and an Ignorant Adoration. I have vindicated it from the Reproaches and Blaſphemies of Prophane and Atheiſtical Wretches, who charge the Sacred Scripture with unreaſonable extravagances, and dull, ſenceleſs Diſcourſes, deſigned on purpoſe to bring Men into an horrid Slavery, under the notion of Divinity. Theſe Monſters are too too frequent in our Age, tho' they moſtly lurk in dark and ſecret places, and are afraid to diſcover themſelves openly to the World. However, that theſe Doctors of Lyes, together with their ſorry Sophiſms, might be expoſed and confounded, it was neceſſary to exalt God's holy Word into the Throne, and to diſplay its meridian Light, Majeſty and Glory. Theſe were, Moſt Reverend Brethren, my firſt Intentions, the ſucceſsfulneſs of which, I muſt leave to be manifeſted by God and time, the diſcoverer of all things; and then the oppoſitions I have met with, will be largely counterpoiſed, and my Deſigns and Endeavours will meet with Praiſe, and favourable Acceptance, whenas my inflexible conſtancy, and indefatigable perſeverance ſhall have brought my Work to its laſt perfection. I have according to your Order, applied my ſelf unto our Magiſtrates to gain their Licence for its Impreſſion, and have ſubmitted the whole to a ſtrict and careful Examen and Reviſion by Judicious and Learned Perſons; but with this condition, That if after they had peruſed it, it were approved, or ſhould be approved upon their amendments, I may have the liberty of Printing it. For I could not, without this reſtriction, handſomly conſent to ſuch an unprofitable formality, which ſerved only as an entertainment of curioſity and diſcourſe, and to ſparkle out new Alterations: And I farther craved the benefit of two Laws in this our Commonwealth, which do not only grant a Licence for Printing, but a Privilege alſo againſt all Occurrences, and new Tranſlations of the Bible, and Annotations on it, provided that they have been approved. This was plainly underſtood from that Judicious Approbation given unto the merit of the Work, and not an Act of Arbitrary Power, or of Abſolute Will and Pleaſure. To this ſo juſt a demand, and of common right, ſome oppoſed an Article of the Synod of Alez, which others endeavoured to back and re-inforce by Letters begged from certain Perſons of great Name and Merit, who were known to be in the ſame Sentiments with mine Opponents, and engaged to maintain whatever had once proceeded from them; eſpecially they would have made this paſs for granted with all the World, That this Work had been generally rejected by all your Churches, not ſo much for the ſubſtance of it, as for its deſign; and that therefore it was preciſely prohibited. But I made it appear, that they were very much out in their reckoning, and produced ſeveral Letters from Perſons of as great Quality, and more in number, who highly approved of my Undertaking, and applauded thoſe Eſſays, which had gone abroad, and earneſtly inſiſted upon its Impreſſion. I wave that Article of the Synod of Alez, becauſe there be juſt exceptions againſt it. This Affair was only ſuperficially and overtly treated of in it; the Provinces came not prepared for it; yea, they had not ſo much as been conſulted about it: I was never heard, nor any one for me; that my Labour was but then a meer Embryo, as it were in its firſt Conceptions; that it could neither be ſeen nor examined; That they took for granted on erroneous ſuppoſition, viz. That I deſigned to eclipſe or ſuppreſs our common Tranſlation, a thought of which never ſo much as came into my mind, and if I had thought it, I could never do it. And laſtly, this pretended Judgment, under which I and my Work Laboured, had no foundation in any Law, neither Antient nor Modern, neither Canon nor Civil; and therefore this Article being defective both in matter and order of Juridical Judgment, could only be admitted as a ſimple prudential Counſel, ſubject to examination by reaſon and ſecond thoughts. However our Magiſtrate bearing a very high reſpect unto your Churches, and being jealous of what does any wiſe relate unto you, would not in the leaſt grant me my demand, but deſire that this Affair might be put off till the meeting of another National Synod, in which I alſo acquieſced, but with this proteſtation, That after I had paid you my Duties, informed and acquainted you with my Reaſonings, I did take it for granted, that I might freely enjoy that right, which hath been from time immemorial in the Chriſtian Church, to wit, That it hath been permitted to all thoſe who have the gift and faculty to ſerve the Church in this kind of Labour, as well as in any other Theological Writings; and that in caſe the advantage of the Laws on this account, ſhould be denied me here, I would ſeek for it in ſome other place, where I might accompliſh my deſign in peace; which would be very eaſie for me to do, conſidering the great number of Friends and Favourers of my poor Labours, which God hath graciouſly given me. 'Twas at this Poſt that my Affair ſtuck in this City; and I hope the true Narrative I have made you of it, will diſcharge and free me from all prejudices taken up againſt me.
I proceed now to report thoſe Reaſons with which I have always armed and fortified my Spirit▪ againſt the many oppoſitions that have attacqued me. And I moſt humbly beſeech you▪ to bear with me in my relating of them, becauſe I was ever condemned upon meer prudential accounts, without any conſideration had of Law, Reaſons, or Examples▪ which yet ought to be the ground and rule of all riglit▪ Judgment in matter of Doctrine, Conſcience, Neceſſity, or where the great profit of the Church is concerned, as it is in this now before you, in which it is not permitted to be led and byaſſed by any reſpects whatſoever. 'Tis Lawful indeed and Expedient to endeavour an Accommodation of the whole, by ſome fitting Temperament and Reconciliation, if ſuch may be found; but in caſe it cannot be had, we muſt paſs over my firſt Argument. For ſith it hath been the conſtant practice of all Ages from the very birth of Chriſtianity, that all Nations and Languages have not only ſuffered, but even carefully Collected and Embraced a Diverſity of Tranſlations of the Holy Scripture, as is evident beyond all poſſibility of contradiction, they having received ſome from Jews, others from Hereticks, atteſted to us by the Famous Hexapla of Origen; there is then no reaſon why it ſhould be now prohibited, and that I ſhould be▪ made the firſt Precedent, a new and unheard of inſtance and example in this old Age of the World. My ſecond is this, That foraſmuch as no conſiderable inconvenience hath ever riſen from this Liberty, Time having ſuddenly ſuppreſſed the vicious and ill performed, and given Authority unto good Tranſlations, which by their own ſtrength could bear a Trial; and on the other hand this Liberty having very much contributed to the growth of Light and Knowledge, and the defects of one Tranſlation being ſupplied by the perfections of another, it is unreaſonable to Judge that there ſhould be other manner of effects now than heretofore; eſpecially when as in this Learned Age, matters of baſe allay will be ſoon diſcovered, and decried; and what cannot ſubſiſt upon the lively roots of Solidity, will ſuddenly wither and be mowed down. Antiquity reaped much Fruit this way, as St. Augustine and divers others have witneſſed; but the Chriſtian Church in our days, hath enjoy'd it moſt abundantly. For the ſweet Odors diſperſt abroad by the new Tranſlations of the Bible in divers Languages, within theſe five and twenty or thirty years, is wonderful, and they have largely contributed to the Edifying, Inſtruction, and Confirmation of Saints. The Engliſh Tranſlation for its great Fidelity and Clearneſs weareth a ſhining Crown of Glory upon its head: Thoſe two German ones of Piſcator and Cramerus, for their Noble Qualities and Conditions, are exceeding uſeful, and have done a great deal of good. The new Polonian, made and Printed at the inſtance of the Prince of Radzeville, is of that eſteem as to allure the preſent King of Poland to read it, and to enamour him of it, tho' he be a Prince of a contrary Religion. The new Dutch Tranſlation, which is juſt now coming into the World, ſets perſons alonging for it, becauſe of the excellency of its Work, the Number and Abilities of its Work-men, the time they have ſpent in the doing of it, and for the great helps the Lords States-General have afforded them to effect it. And the Old Teſtament which is now working off at Zurick in the pureſt Switzer Language, muſt needs be of a raiſed worth, by that taſte we had of the New, which is already Printed. The new Spaniſh Tranſlation of Cyprian de Vallera, hath produced incredible effects in Spain, no leſs than three thouſand Copies having penetrated by ſecret ways and conveyances into the very Bowels of that Kingdom. Let others publiſh the Fruit of my Italian Verſion, both in Italy and elſewhere. If it were expedient and becoming me, I could bring forth numerous examples of it, and thoſe alſo atteſted by perſons of unſtained Credit and Reputation. Now, although theſe Nations have their infirmities as we have ours, and as many and perverſe Enemies as we have our ſelves; yet none of them combin'd together mutually to deprive themſelves of theſe Divine Treaſures: but uſing a little patience, the weak were edified and comforted, and the Adverſaries confounded in their Invectives. Should any one reply, That the greater part of thoſe Tranſlations were framed by the Authority of Superiors, and by divers perſons aſſociated together for it, which circumſtances are all wanting to this my preſent Verſion; I anſwer that neither the one nor the other are any thing as to the ſubſtance of the work, which may and ought to be examined according to its merit, and not according to the Titles and Appearance of Perſons; becauſe God may be pleaſed to beſtow as great a Bleſſing upon the ſole labour of one perſon ſingly, as upon that of many; and very many excellent Interpreters, and above all, St. Hierom was never deputed by Authority to this Work, nor had he the aſſiſtance of any Companions in it; And the deep fixed Thoughts, ſettled, continued Meditations, and ſtudious Inquiries of one ſingle perſon may not only equal, but alſo frequently ſurpaſs the latitude of many other mens thoughts, which are often-times ill-match'd, and worſe digeſted: and to ſay no more, it lay not in my power to get my ſelf deputed, nor to aſſociate another with me unto this Work. Yea, methinks I might for this very reaſon deſerve the more favour, eſpecially ſhould my Labour be ſucceſsful and take in the World, ſith that I have alone born the burden of it. And as for thoſe Authoriſed Deputations, I account them more hurtful than profitable, unleſs, notwithſtanding theſe Commiſſions, the Church do enjoy her full Liberty, to ſpend much time in a mature, and accurate examen of every one of them, before ever She be obliged to a publick Reception of any one Tranſlation, which ſhould She too haſtily embrace, She would as ſuddenly fall from Her Credit. And if the firſt moulding be good, time will be always refining it, that ſo it may be finally brought forth unto publick uſe, and to undergo a general Trial.
The third Reaſon is, That foraſmuch as all our Interpreters, as Calvin, and thoſe of the year 1588. have proteſted in their Prefaces, that they never deſigned by their performances, to exclude and debarr any of their Succeſſors from attempting ſuch a Work as this; but rather did invite, exhort, and ſummon them to contribute what ſhould be in their power for the perfection of that, which according to their Candor and Modeſty they ſaid, they had left imperfect. None will believe that they amuſed us with vain and illuſive words, or with Complements and feigned Civilities. So then, we yield them more honour by following their Counſel effectually, than if through a ſtupid Reverence of their perſons, we ſhould be afraid to enterprize any ſuch matter after them.
My Fourth Reaſon is this, That we be now neceſſitated to uſe this liberty becauſe of the great changes which have fallen out in our Vulgar Languages, by means whereof ſuch Words, Terms and Phraſes as were ſeemly and ſounded well in one Age, yet in the next following hear ill, are barbarous, putid, and intolerable, and cannot be employed without publick offence, and wounding of the Ears with prophaneneſs. We have experienced enough of this in the moveableneſs of the French Tongue.
A Fifth Reaſon is this, That every Interpreter who explains a ſtrange Author by Annotations or Commentations hath this privilege to Tranſlate the Letter of the Text according to the Sence he hath conceived, and which he giveth it. Otherwiſe he would be handled unjuſtly: You would make him put a force and violence upon his own Judgment, and cauſe him ſpeak abſurdly, and to turn his Explications into perpetual contradictions and confutations of himſelf. And on ſo Sacred a Subject as this, the peril and ſcandal would be abominable.
My Sixth is this, Foraſmuch as in all Times and Languages there have been Tranſlations of the Bible for publick uſe Authoriſed by the common Magiſtrate, and ordained at that time and by the Cuſtom of the People, and of others for private uſe and ſervice, from out of which bounds they never departed to check-mate the publick Authoriſed Tranſlations; this ſelf-ſame courſe may be taken with mine, which may be confined to this lower Claſſis and Condition, without any complaint of mine, or of any one for me. The example of the ancient Greek Church is very illuſtrious in this our particular caſe, and exceeding pat unto it. They eſteemed the Tranſlation of the Septuagint to be Divine and Prophetical, and yet notwithſtanding ſuffered ſeveral others to live, no fewer than ſix or eight, which had been Compiled and Collected into one Body by the Induſtrious Origen. The preſent Romiſh Church hath Canonized the Vulgar Latin, and yet notwithſtanding, tolerates thoſe of Vatablus, of Pagnine, of Arias Montanus, and of Iſidorus Clarius, to be uſed in the Explication of it. And truly, Sirs, it would be a moſt abſurd thing in us to overvalue one to the diſparagement of another, we ſhould by ſuch rigorous actings, exerciſe that which we condemn in others, to Lord it abſolutely over their Minds and Conſciences. The Evangelical Churches in Germany, without diſtinction of Lutheran or Calviniſt, do uſe in the Pulpits none other Tranſlation but that of the great Luther; and yet nevertheleſs, do not forbear conſulting with Piſcator, Cramerus, and Oſiander, of whom they make honourable mention, without any Scandal or Confuſion; and the publick Diſcipline may take ſufficient care, that all theſe be avoided. And I have obſerved this, becauſe I would ſatisfie them who object, That ſuch a diverſity of Verſion would engender a World of diſorders in our Churches, this Paſtor chooſing one, and that another: Whenas nothing like this hath happened in thoſe aforenamed Churches, nor was any like it obſerved when the new French Tranſlation of 1588, was brought into the publick Congregations.
My Seventh Reaſon is, That all prudentials muſt give place to the obligations of Conſcience, which are the removing of Stumbling-blocks from the blind and weak, excuſes from the lazy, occaſions from the Adverſary, and the hindrances of profitting in the Knowledge of the Holy Scriptures from all. And this was the only mark at which I aimed. And it is no wiſe juſt and reaſonable, that we ſhould reſt ſatisfied our ſelves, or cauſe others to be ſatisfied with the Explanation of ſome clearer and more ſubſtantial paſſages, and leave all the reſt buried as it were under ground in a voluntary ignorance: but it's neceſſary that we ſhould take pains to guide and bring our people into a general knowledge of the whole, if it may be done. Becauſe all Sacred Scripture is Divinely inſpired for theſe very ends and purpoſes. And it is the will of God that thoſe ſparkling Stars of Dogmatical Paſſages ſhould be as it were Enſhrined, not in a vaſt and cloudy darkneſs, but in the midſt of that large and ample, and clear-ſhining Azure of the Sacred Scripture. And this may be noted againſt thoſe, who ſleep in this pernicious Error, that in caſe any Tranſlation do but give out all our Doctrines in their full nature, its ſufficient enough for any people, tho' in its other parts it be dark, ruggid and ill done: They not conſidering that by theſe vicious qualities they drive perſons from reading of the whole, or imprint upon their minds ſiniſter thoughts, whereby they diſdain and deſpiſe God's Holy Word, or deal ſomething worſe by it. So that they do more hurt than good, deſtroying by this means all that they had built up by others.
My Eighth Reaſon is, That according to our Doctrine, it's expedient for us to keep poſſeſſion of this Liberty, for fear leſt that the ſingularity of one Tranſlation always heard, read, and handled publickly and privately, ſhould come at length to be Canonized, as it hath fallen out in the Church of Rome, not at firſt by any publick Declarations, but by cuſtom, and length of time the Vulgar Latin hath obtained this Reputation.
The Ninth Reaſon is, We ought to be very careful by my example, of abating their courage, who have the Gift and Will to employ themſelves in this kind of Study, for fear leſt they ſhould toil and labour in vain, which is the high-way leading unto deſpair. And a very fooliſh Opinion it is, to think, that we are come to ſuch a pitch of perfection, as if nothing among us could be bettered.
The Tenth is, That the permitting of Tranſlations done by Faithful and Approved hands, is ſo far from increaſing, as is pretended, an endleſs number of them, that on the contrary, it is the true means to obſtruct and prevent it: for at laſt there ſhall come forth one which will give a ſtunning blow unto all the reſt, as that of St. Hierom's did. Thoſe innumerable Latin Tranſlations ſhall daunt the courage of the boldeſt, who in ſo vaſt a Subject, ſhall hardly find Paſture agreeable to the Palate of their Temerity.
In the Eleventh place, Foraſmuch as it's profitable and expedient, that we keep our Liberty in explaining of divers paſſages not eſſential to our Cauſe in our Sermons and Univerſity Lectures, it is alſo as much expedient that we ſhould keep it in our literal Tranſlations of the Bible; leſt being too much captivated by one Tranſlation, we ſhould at laſt meet with all thoſe Defects, Obſcurities, and Wanderings from the Scripture-Sence, and take upon us to forge Myſteries at our own wills, which we have juſtly condemned in the Church of Rome.
Let me but add one Reaſon more to thoſe I have already offered, That having laboured with all Faithfulneſs in my Calling, according to the meaſure of Grace received from the Lord, it is not juſt, that I ſhould be hindred by your Prohibition, from making my Work publick, bcauſe it would be an irreparable wound unto my Honour, which would be totally oppreſſed and ruined by reaſon of thoſe ſiniſter Judgments, which even many of our own would paſs upon me; as that I have done nothing of any worth at all; and our Enemies, with whom I have Fought and Confuted, would rail and bawl at me as they begin already to do it in their Preachments, that I ſubvert and overthrow our own Doctrine: Reproaches which are not only very grievous to me now in my old Age, but alſo very injurious to that Degree and Station I hold in the Church of God; yea, and would redound to the Scandal and Diſhonour of the Churches.
Thoſe oppoſitions of the Synod of Alez, and of others ſince that, may be reduced to theſe two general Heads. 1. To the offence which would be taken by the weak. 2. To thoſe Reproaches and Troubles we ſhould meet withal from our Adverſaries. But there is no reaſon that either the one or other ſhould give a Law unto us in ſuch matters as theſe are. Our Adverſaries will always do their utmoſt in oppoſing our Reception of what is good; the weak will always refuſe the admiſſion and introduction of new things, tho' they were the beſt in the World. But I am very much amazed, when I hear that ſome are of that Opinion with reference to the weak, that to inſtruct, guide, illuminate and ſtrengthen them, which I do throughout my whole Work, ſhould cauſe, through their weakneſs or viciouſneſs, deſtruction to ſome of them, or be a means of ſtaggering and wandering unto others. I fear no other Scandal, but what is already given them by ſo many contradictions as I have met withal: And yet at laſt it will redound more to the prejudice of my Oppoſers, than of my ſelf; becauſe of the many requeſts, with which I am continually importuned from people in all parts Abroad and at Home, who cannot brook with any patience, the delaies in publiſhing this my Labour; nor are they ſo much alarm'd nor diſguſted as is reported; and I am Ignorant who thoſe weak ones be they ſo much ſtand upon; and I am apt to believe, that ſome men plead their Cauſe contrary to their minds and intereſts; becauſe 'tis eaſie to preſume, they will never be ſo much Scandalized at thoſe flights, eaſineſs and new ſweetneſs they ſhall find in God's Word, as they may be diſtaſted with the Difficulties and Obſcurities they have ſo long conflicted with. And as for our Adverſaries, I am out of the reach of their ſhot; for let them do their worſt, they ſhall never alledge one Text in which I have varied from the ſubſtance of Doctrine, or of the Dogmatical Paſſages; for I have induſtriouſly deprived them of all occaſion and pretext againſt me: nor ſhall they be able to wound our Cauſe, becauſe the Work is of a private perſon, and done for private uſes; unleſs they ſhould diſcover a moſt ſhameleſs Malignity, to condemn that in us, the practice whereof they permit freely among themſelves, viz: The liberty of private Tranſlations, which may be retorted back upon all their Objections at any time. 'Tis now too late to have any regard to them, who would, from the ſuppreſſion of my Labour, which is now Univerſally known, draw out long lines of Invectives, Calumnies, and falſe, groundleſs Suſpicions, which they will never be able to extract from its publication. By which means, I doubt not, but with my Candor to demulce their humours; and by the repreſenting of the lively Light of God in his Holy Word, to illuminate them; and by the Celeſtial ſweetneſs thereof, to allure even ſome of the fierceſt Spirits amongſt them to the good ways of God; for however they may contradict men, 'tis difficult for them to contradict the Heavenly Sweets of God's Word. Which I ſpeak by experience of my Italian Tranſlation: for having, where I could with a ſafe Conſcience, followed St. Jerom, it was not unſucceſsful. If this happineſs might now befal me, which is not to be hoped for from our Vulgar French Tranſlation, judged by them over partial, there is no Fear nor Worldly Reſpect that ſhould weigh down with me. Some tell me the time is unſeaſonable; but I anſwer, 'Tis never out of ſeaſon to do good; and to be too intent upon the times, is the right and ready way to loſe all; and theſe times of ours, which do ſtupifie our Souls with the horrors of thoſe woful events happened in them, do contrariwiſe ſeem the moſt proper for the ſlipping of this Labour into the World; which feareth no aſſault, but what may be given it in the birth. Beſides, my declining years do call upon me to conſider the ſmall time that is left me to give life unto this Fruit; unleſs I would have it buried together with me in my Grave, or I muſt let it come forth into the World all maimed and disfigured after my Deceaſe. For all theſe Reaſons and Conſiderations, moſt Reverend and moſt Honoured Brethren, I ſhall conclude with two moſt humble and earneſt Petitions to you: One is, That you would not in this Affair make any Reflection upon thoſe Sentiments which are now diſputed in this Church; for tho' at the bottom, it cannot but have other movements than you have, yet nevertheleſs, it cannot ſubſiſt but under your Shadow, which if removed, it muſt needs fall to the ground. My other Requeſt to you is, That you would be pleaſed freely to vouchſafe me what lieth in your power to do for me, which is not an Approbation of a Work never ſeen by you, and to demand it of you, would be a very unjuſt thing in me, much leſs that you ſhould give it with the privilege of a publick uſage, which would be an exorbitant Temerity; but this only, not to condemn me, nor to hinder this firſt Edition, which I deſire only to publiſh unto the World for diſcovery of Mens Opinions of it, and to be farther ſifted and examined by them. By this Equanimity of yours, you will conſolate me under my Travails and ſore Pains, you will renew my Vigour, and raiſe my Spirits, and incourage me alſo to publiſh my Latin Tranſlation at the many inſtances and ardent deſires which are made me. But in caſe you ſhould be ſo pre-occupied as to deny me this ſmall favour, I do now beg your pardon, if I ſay, with an extreme grief that I ſhall lock up my ſelf in the Cloiſter of my own Conſcience, and reſt quietly in this confidence, that this work will at laſt be more accepted and approved than at firſt: and I ſhall imitate St. Jerome, who out of meer reſpect to the Union and Charity of St. Auguſtine with the African Synods, reſolved to diſpleaſe himſelf for a ſhort time, that he might afterward more happily give content unto Poſterity: and according to the example of all good Servants, who even in ſome remarkable act of their Duty and Service, do often digeſt with patience the diſdain of their Superiors, and exceed in obedience that they may give them a more certain and better accompt of their Fidelity in the upſhot of their Work.
I pray God, that if it be his gracious Will, I may receive from your fraternal hands, this Fruit of Peace and Conſolation, and that from his Fatherly hands, you may receive his abundant and moſt powerful Bleſſing upon all your Holy Deliberations and Actions. I beſeech you, grant me that Honour of being avowed by you,
Geneva,May 1ſt. 1637. Meſſieurs, and moſt Honoured Brethren, Your moſt Humble and moſt Faithful Brother and Servant in the Lord DIODATI.
THE Acts, Deciſions, and Decrees, OF THE Twenty eighth Synod OF THE Reformed Churches OF FRANCE, Held the Third time AT CHARENTON St. MAƲRICE, NEAR PARIS, On Monday the Six and Twentieth Day of December, and ended Thurſday the Six and Twentieth Day of January following.
In the Years of our Lord, 1644. and 1645.