Sin theoni en christoni the answer to the preface of the Rhemish Testament. By…Syn theōi en christōi the ansvvere to the preface of the Rhemish Testament. By…

The first man ¹of th' earth earthy, that is slimy, which is Adam. The second man is from heaven, that is the word of God, which is Christ, leaving ⟨p. 140⟩out heavenly, which the vulgar hath² and you strive for. And so his scholar Cyprian readeth. Secondly you falsify him, for that he doth not say (as you suppose of him) that the Greek text which is now, is Marcions corruption. For so should he have accused himself, aswell as Marcion: considering that himself also departeth from that which is in the vulgar. Indeed Marcion had corrupted the place, by leaving out (man) in the second place; thereby to help his heresy of th' untruth of Christs manhood. It may also be gathered, that Tertullian liked not the word Lord; but esteemed it, a corruption of Marcion. This is therefore now the question, whether Lord in that place, be the true or heretical reading First therefore let them show us, how this reading doth maintain (in any sort) the heresy of Marcion: considering that the Greek hath (with full consent) the second man, which Marcion left out, whereby the humanity of Christ is plainly established. And it appeareth that the vulgar translation, ⟨p. 141⟩hath more colour of that heresy, than the Greek reading. For he might have easier abused the vulgar, to prove that Christ brought his flesh from heaven; then he can do the Greek. And as the Greek reading is further from the heresy of Marcion, then the vulgar: so it is (in divers respects) more proper; both for the general analogy of the true doctrine of the person of Christ, and for the circumstance of that particular place. For first the Greek reading, containeth a notable testimony of the two natures of our Saviour Christ, in th' unity of one person; which the vulgar doth not so manifestly express. Secondly th' opposition of Adam from th' earth, and of Christ the Lord from heaven: is much fuller and livelier: considering that he might have been both from heaven and heavenly, and yet have been but a naked creature as th' Angels. Thirdly the Greek copies did not shun the word heavenly, which Marcion is supposed to have of purpose avoided: considering that they call Christ ⟨p. 142⟩