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Fur. Bonon.

de Trans. Script.

Sozom. Lib.

V. cap. xviii. 1 Macc. i.

The proclamation of Ferdinandus and Elizabeth, the kings of Spain, for not translating the bible into the Spanish tongue, as it is of very small authority, being made within these threescore and ten years, that is to say, well near fifteen hundred years after Christ; so it is likely it was first devised, not against the christian people of that country, but only against the renegade Jews there; who, by dissimulation and fear of the law being become Christians, afterward returned again to their old errors, and both by their example, and also by misunderstanding of certain places of the scriptures, hardened and confirmed others in the Same1. Against whom also was devised the Spanish inquisition, and that by the same princes, and at the same time. So Julianus, the renegade emperor, thought it good policy to suffer no christian man's child to be set to school2. So the wicked princes Antiochus and Maximinus, for like policy, burnt the books of God, to the intent the people should not read them.

But the godly and first christened emperor Constantinus caused the bible to be written out, and to be sent abroad into all kingdoms, countries, and cities of his dominion. King Adelstane, the king of England, caused the bible to be transAlphons, de lated into the English tongue. St Hierome translated the same into the Sclavon tongue3; Ulphilas likewise into the Gotthian tongue. Whereto Socrates addeth also these words: Instituit barbaros, ut discerent sacra eloquia1: "He gave occasion to the barbarous people of that country to learn the scriptures."

Hær. Lib. i.

cap. xiii.

Socrat. Lib.

iv. cap. xxxiii.

M. HARDING. THE FOURTEENTH DIVISION.

What parts of the scriptures

appertain to

the people to

know.

Yet it is not meant by them that the people be kept wholly from the scripture, so as they read no part of it at all. As the whole, in their opinion, is too strong a meat for their weak stomachs; so much of it they may right wholesomely receive and brook, as that which pertaineth to piety and necessary knowledge of a christian man. Wherein they would the examples of the old holy fathers to be followed. St Augustine hath gathered together into one book all that maketh for good life out of the scriptures, which book he intituled Speculum; that is to say, a mirror or a looking-glass, as Possidonius witnesseth in his life. St Basil hath set forth the like argument almost, in his fourscore moral rules pertaining altogether to good manners8. St Cyprian also hath done the like in his three books Ad Quirinum. Such godly books they think to be very profitable for the simple people to read.

THE BISHOP OF SARISBURY.

Here M. Harding alloweth the people to read the scriptures; howbeit, not what they list, but with restraint, and at delivery; that is to say, not cases of question, or pertaining to knowledge, but only matters belonging to manners and order of life. And so he reserveth knowledge to himself and his brethren, and leaveth good life unto the people. Touching the books of St Augustine, St Basil, and St Cyprian, it is untrue that they were written namely and purposely for the unlearned: or if they were, why are they not translated? why are they not delivered unto the people, for whose sakes they were written?

Moreover, it is untrue that in these books is contained only matter of life and manners, and nothing pertaining to religion. For the first words in this

[Fuit... versa sacra scriptura in Valentinam linguam: et... iterum iisdem literis elegantius multo impressa: quam populo interdixit Inquisitorum (quos vocant) societas et ordo hoc nomine, quod Judæis aliquot, qui de centum et viginti millibus ex Hispania exactorum supererant, dicerent, se intelligere, ipsos ritus, cærimonias, et sacrificandi genus ab ipsis bibliis desumere. Itaque ita vetitum est eam legi, ut iis qui originem nullam a Judæis haberent, legi liceret, aliis non item.-Frid. Fur. Cær. Valent. Bonon. Basil. 1556. pp. 111, 2.]

[2 Sozom. in Hist. Eccles. Script. Amst. 16951700. Lib. v. cap. xviii. p. 506.]

[3 Alfons. de Castr. adv. Omn. Hær. Col. 1539. Lib. 1. cap. xiii. fol. 28. 2.]

[4 Socrat. in Hist. Eccles. Script. Lib. IV. cap. xxxiii. p. 206.]

[5 Into to one, H. A. 1564. H. A. 1565 omits the to.]

[ August. Op. Par. 1679-1700. Tom. III. Pars I. cols. 681-818.]

[ Id. August. Vit. Auct. Possid. cap. xxviii. Tom. X. Post-Append. col. 277.]

[ Basil. Op. Par. 1721-30. Tom. II. pp. 234318.]

[ Cypr. Op. Oxon. 1682. pp. 17-91.]

book of St Augustine called Speculum are these: Non facies tibi sculptile 10: "Thou shalt make to thyself no graven image," which is now a special case of religion. And the greatest part of St Cyprian's book Ad Quirinum containeth a full disputation of Christ's incarnation, nativity, and passion, and other like cases of religion against the Jews. Touching St Basil, as he wrote this book of morals concerning manners, so he had written another book before concerning faith, and both these books for the people. He maketh his entry into his morals with these words: Cum de sana fide in præcedentibus sufficienter ad præsens dictum esse putemus, &c.12: "Forasmuch as I think I have entreated sufficiently in my former books concerning faith, &c." Therefore this assertion was untrue, and so no firm ground for M. Harding to stand upon. Neither did any of the old fathers ever withdraw the people from the universal and free reading of God's word, and restrain them only to such short collections. St Basil saith: "The scriptures are Basil. in like unto a shop full of medicines for the soul, where as every man may freely take, not only one kind of salve, but also a special and a peculiar remedy for every sore 13." And Irenæus saith: De omni ligno paradisi manducate; id est, ab Iren. Lib. v. omni scriptura divina manducate14: "Eat ye of all the fruit of paradise; that is to say, eat ye (not only of matters concerning manners, but also) of every part of the holy scriptures." Howbeit, by M. Harding's judgment, the people may learn the ten commandments, but may not meddle with their creed.

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Psal.primum.

hundred and

truth, raised

spite and

But how much and what part 15 of the scripture the common people may read for their comfort and necessary instruction, and by whom the same may be translated, it belongeth to the judgment of the church; which church hath already condemned all the vulgar translations of the bible of late years, (210) for that The two they be found in sundry places erroneous and partial in favour of the heresies tenth unwhich the translators maintain. And it hath not only in our time condemned only of dethese late translations, but also hitherto never allowed those few of old time; I mean slander. St Hierome's translation into the Dalmatical tongue, if ever any such was by him made, as to some it seemeth a thing not sufficiently proved; and that which, before St Hierome, Ulphilas an Arian bishop made, and commended to the nation of the Goths, who first invented letters for them, and proponed the scriptures to them translated into their own tongue; and, the better to bring his ambassage16 to the emperor Valens to good effect, was persuaded by the heretics of Constantinople, and of the court there, to forsake the catholic faith, and to communicate with the Arians, making promise also to travail in bringing the people of his country to the same sect, which at length he performed most wickedly.

THE BISHOP OF SARISBURY.

M. Harding alloweth the people to read certain parcels of the scriptures for their comfort, but yet he alloweth them no translation: that is to say, he alloweth them to eat the kernel, but in no wise to break the shell. By these it appeareth that of sufferance and special favour the simple ignorant people may read the word of God in Latin, Greek, or Hebrew, but none otherwise.

The church, saith M. Harding, for the space well near of sixteen hundred years, never yet allowed any manner translation in the vulgar tongue. Yet notwithstanding it is certain that the church, not only in the primitive time, under the apostles and holy fathers, but also long sithence hath both suffered and also used the vulgar translations in sundry tongues. Whereof we may well presume that the church then allowed them.

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Hieron. in

Epit. Paul.

Basil. in
Epist. ad
Neoc.

And that the scriptures were not only in these three tongues, Greek, Hebrew, and Latin, it appeareth by St Hierome, that saith, the psalms were translated and sung in the Syrian tongue1; by St Basil, that affirmeth the same of the Palestine, Theban, Phenic, Arabic, and Libyc tongues2; by Sulpitius, in the life Sulp. in Vit. of St Martin, that seemeth to say, the lessons and chapters were translated and read openly in the churches of France in the French tongue3; and by Isidorus, Eccles. Offic. that avoucheth the like of all christian tongues1.

Mart. Lib. i. Isidor. de

сар. х.

Vernac. Leg.

Hær. Lib. i. cap. xiii.

M. Harding misliketh the translation of Ulphilas into the Gotthian tongue; for that the author was an Arian. Notwithstanding it appeareth not that ever the church misliked it. But by this rule he may as well condemn all the Greek translations whatsoever, of Symmachus, of Aquila, of Theodotion, and of the Septuagints, and the whole Exaplus of Origen: for there is not one of all these but may be challenged in like sort.

Touching St Hierome's translation of the bible into the Sclavon tongue, M. Harding seemeth to stand in doubt. Howbeit Hosius, his companion, saith: Hos. de Sacr. In Dalmaticam linguam sacros libros Hieronymum vertisse constat : "It is certain and out of doubt that St Hierome translated the bible into the Sclavon Alphons, de tongue." The like whereof is reported by Alphonsus7. Neither can M. Harding shew us any error or oversight in that whole translation of St Hierome; and therefore he seemeth to condemn that godly father, and yet knoweth no cause why. All late translations, saith he, have been made in favour of heresies, and therefore they may worthily be mistrusted. But will these men never leave these childish colours, and deal plainly? If there be errors, and such errors in these late translations, why do they not descry them? If there be none, why do they thus condemn them? But the greatest heresy that can be holden, and that toucheth them nearest, is the revealing of the usurped authority and tyranny of the church of Rome. For so it is determined by pope Nicolas: Qui... Romanæ ecclesiæ privilegium...auferre conatur, hic proculdubio in hæresim labitur, et.....est..... dicendus hæreticus8: "Whosoever attempteth to abridge the authority of the church of Rome falleth doubtless into an heresy, and ought to be called an heretic."

Dist. 2.
Omnes.

The two hundred and

truth.

For sundry parts of the bible were translated

into the En

M. HARDING. THE SIXTEENTH DIVISION.

As for the church of this land of Britain, the faith hath continued in it thirteen hundred years until now of late, (211) without having the bible translated into the eleventh un- vulgar tongue, to be used of all in common. Our Lord grant we yield no worse souls to God now, having the scriptures in our own tongue, and talking so much of the gospel, than our ancestors have done before us! “This island,” saith Beda Hist. Eccles. (speaking of the estate the church was in at his days), "at this present, Lib. i.9 by king glish tongue according to the number of books that God's law was written in, doth search and Alured, by confess one and the self-same knowledge of the high truth, and of the true height, Cedman, and with the tongues of five nations, of the English, the Britons, the Scots, the Picts, and the Latins; Quæ meditatione scripturarum ceteris omnibus est facta communis 10: Which tongue of the Latins," saith he, "is for the study and meditation of the scriptures made common to all the other." Verily, as the Latin tongue was then common to all the nations of this land, being of distinct languages, for the study of the scriptures, as Beda reporteth; so the same only hath always until our time been

by Beda, as

shall appear.

[ Hieron. Op. Par. 1693-1706. Ad Eustoch. Epist. lxxxvi. Epit. Paul. Tom. IV. Pars 11. cols. 687, 8. See before, page 268.]

[2 Basil. Op. Par. 1721-30. Ad Cler. Neoc. Epist. cevii. Tom. III. p. 311. See before, page 290.]

[3 Sulp. Div. Mart. Vit. ad calc. Abd. Apost. Hist. Par. 1571. Lib. 1. foll. 193, 4. See before, page 298.]

[Isidor. Hispal. Op. Col. Agrip. 1617. De Offic. Eccles. Lib. 1. cap. x. p. 393. See before, page 289.]

[5 Examples, 1611.]

[ Hos. Op. Col. 1584. De Sacr. Vernac. Leg. Tom. I. p. 664. See before, page 270, note 3.]

[ Alfons. de Castr. adv. Omn. Hær. Col. 1539.

Lib. 1. cap. xiii. fol. 28. 2.]

[8 Nicol. Papa II. in Corp. Jur. Canon. Lugd. 1624. Decret. Gratian. Decr. Prim. Pars, Dist. xxii. can. 1. col. 100.]

[9 H. A. 1564 has not this reference. It appears in H. A. 1565.]

[10 Hæc in præsenti, juxta numerum librorum quibus lex divina scripta est, quinque gentium linguis, unam eamdemque summæ veritatis et veræ sublimitatis scientiam scrutatur et confitetur, Anglorum videlicet, Brittonum, Scottorum, Pictorum et Latinorum, quæ meditatione scripturarum ceteris omnibus est facta communis.-Bæd. Hist. Eccles.. Cant. 1722. Lib. 1. cap. i. p. 41.]

common to all the countries and nations of the occidental or west church, for the same purpose, and thereof it hath been called the Latin church.

hundred

untruth,

slander. If

such faults,

would open

Wherefore, to conclude, they that shew themselves so earnest and zealous for the translation of the scriptures into all vulgar and barbarous tongues, it behoveth them, after the opinion of wise men, to see, first, that no faults be found in their translations, (212) as hitherto many have been found. And a small fault, com- The two mitted in the handling of God's word, is to be taken for a great crime. Next, and twelfth that, forasmuch as such translations pertain to all christian people, they be referred joined with a to the judgment of the whole church of every language, and commended to the laity there were by the wisdom and authority of the clergy, having charge of their souls. Further-Harding more, that there be some choice, exception, and limitation of time, place, and persons, them in parand also of parts of the scriptures, after the discreet ordinances of the Jews; ticular. amongst whom it was not lawful that any should 12 read certain parts of the bible before he had fulfilled the time of the priestly ministry; which was the age of thirty Præfatione in years 13, as St Hierome witnesseth. Lastly, that the setting forth of the Ezechielem. scriptures in the common language be not commended to the people as a thing utterly necessary to salvation, lest thereby they condemn so many churches that hitherto have lacked the same, and so many learned and godly fathers that have not procured it for their flock14, finally, all that have gone before us, to whom in all virtue, innocency, and holiness of life, we are not to be compared. As for me, inasmuch as this matter is not yet determined by the church, whether the common people ought to have the scriptures in their own tongue to read and to hear, or no, I define nothing. As I esteem greatly all godly and wholesome knowledge, and wish the people had more of it than they have, with charity and meekness; so I would that these hot talkers of God's word had less of that knowledge which maketh a man to swell and to be proud in his own conceit; and that they would deeply weigh with themselves, whether they be not contained within the lists of the saying of St Paul to the Corinthians: “If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know." God grant all our knowledge be so joined with meekness, humility, and charity, as that be not justly said of us, which St Augustine in the like case said very dreadfully to his dear friend Alypius: Surgunt indocti, et cœlum rapiunt; et nos cum doctrinis nostris sine corde, ecce ubi volutamur in carne, et sanguine 15! "The unlearned and simple arise up, and catch heaven away from us; and we with all our great learning, void of heart, lo, where are we wallowing in flesh and blood?”

1 Cor. viii.

Confess. Lib. viii. cap. viii.

THE BISHOP OF SARISBURY.

not

people.

M. Harding seemeth secretly to grant that thing which without blushing no man can deny; that is, that the scriptures long sithence and in old times have been translated into the natural speech of this country. But he addeth withal a The bible in poor exception, that, notwithstanding the translation were in English, yet it English, and served not for English people. And yet for what people else it should serve, it English were not easy to conjecture. Doubtless, if they had meant as these men do, to bar the English people from God's word, they would have kept it still as it was before, in Latin, Greek, or Hebrew, and would not have suffered any such translation. But Beda himself, that wrote the story of this island, in these very words that M. Harding hath here alleged, seemeth to witness that the scriptures were then translated into sundry tongues, and that for the better understanding of the people. For thus he writeth: Hæc [insula]...quinque gentium linguis...scrutatur unam, eandemque...scientiam veritatis 1: "This island searched 17 out the knowledge of one truth with the tongues of five nations." It is not likely he would have written thus of five several tongues, if the scriptures had been written then only in one tongue. In like manner and to like purpose he writeth thus: Quicunque Bed. in Hist.

["Ordinance, H. A. 1564.]

[12 Any man should, H.A. 1564.]

[13 Hieron. Op. Explan. in Ezech. Proph. Prolog.

Tom. III. cols. 697, 8.]

[14 Flocks, H.A. 1564; flock, H. A. 1565.]

[15 August. Op. Par. 1679-1700. Confess. Lib. VIII. cap. viii. 19. Tom. I. col. 152.]

[16 Bæd. Hist. Eccles. Lib 1. cap. i. p. 41. See before, page 692, note 10.]

[17 Searcheth, 1565, 1609.]

Angl. Lib. i.

cap. i.

gentium linguis unam eandemque veritatis scientiam scrutantur1: "Whosoever they The be that search the knowledge of one truth" (not only in the Latin tongue, as M. Scriptures Harding saith, but) gentium linguis, that is, "in the natural and vulgar tongues of in this country." Doubtless, it were very much to say, that the mere Englishman, English.

Angl. Lib. v. cap. xxii. Adelstane.

or Scot, or Pict, or Briton, that understood no Latin, was able nevertheless to read and search the scriptures in the Latin tongue.

But to leave conjectures, Beda saith expressly and in most plain words, that Bed. in Hist. One Cedman, an English poet, translated the creation of the world, and the whole story of the Genesis and the Exodus, and sundry other stories of the bible into English rhyme. Likewise, as it is said before, king Adelstane, about nine hundred years past, caused the whole bible to be translated into English. And sir John Johan. Trev. Trevisa saith, that Beda himself turned St John's gospel into English3. And again he saith, that king Aluredus caused the psalter to be turned into English. Johan. Trev: And until this day there be divers such translations yet remaining to be seen, which for many causes bear good proof of great antiquity. Therefore, that this island hath continued thirteen hundred years without having the scriptures in English, it can bear no manner appearance or shew of truth.

xxiv.

Lib. vi. cap. i.

Act. 1.

But being admitted and granted for true, if prescription of want may make good proof, then may we say, this island stood and continued four thousand whole years not only without the English bible, but also without any knowledge of Christ or God. Likewise we may truly say, the gospel and the truth of God stood and continued in this island for the space of many hundred years without either the supremacy of Rome, or transubstantiation, or private masses, or any other like fantasies.

True it is, our fathers of late years have been led in ignorance, and have been violently forced from the scriptures. But the examples and wants of our Concil. Chale. fathers are not always sufficient rules of faith. The heretic Eutyches said: Sic a progenitoribus meis accipiens credidi:...in hac fide genitus sum, et consecratus Deo:...et in ea opto mori5: "This faith have I received from mine ancestors: in this faith was I born and baptized; and in the same I desire to die." And yet the same faith was an error, and no faith. So said the Arian heretic Auxentius: Quemadmodum ab infantia edoctus sum, ita credidi, et credo: "As I have been taught from my childhood, so I have believed, and so I believe still." So likewise the idolatrous Jews said unto the prophet Hieremy: Sic fecimus nos, et patres nostri, reges nostri, et principes nostri; et saturati sumus panibus, et bene nobis erat: "Thus have we done, and our fathers before us, and our kings, and our princes. And we had store and plenty of all things, and a merry world, and did full well." But God saith unto them: In statutis patrum vestrorum nolite ambulare, &c. Ego Dominus Deus vester: "Walk not in the statutes of your fathers;... I am the Lord your God."

Hilar. in Epist. Auxent.

Jer. xliv.

Ezek. xx.

2 Tim. ii.

Exod. iii.
Dan. vi.
Dan. iii.
Exod. xiv.

Howbeit, we sit not in judgment to condemn our fathers; God only is their judge. St Paul saith: Solidum Dei fundamentum stat, habens hoc signaculum, Novit Dominus qui sint sui: “This foundation standeth sound, having this seal, The Lord knoweth who be his own." God was able to preserve the bush in the midst of the flame, and Daniel in the cave in the midst of the lions, and the three children in the midst of the furnace of flaming fire, and his people of Israel in the midst of the Red sea: even so was he able to preserve his own in the midst of that deadly time of darkness. St Cyprian saith: Ignosci potuit simpliciter erranti....Post inspirationem vero, et revelationem factam, qui in eo, quod

See page 692, note 10.]

[2 Canebat autem de creatione mundi, et origine humani generis, et tota Genesis historia, de egressu Israel ex Ægypto et ingressu in terram repromissionis, de aliis plurimis sacræ scripturæ historiis, de incarnatione dominica, passione, resurrectione, et ascensione in cœlum, de Spiritus sancti adventu, et apostolorum doctrina.-Id. Lib. 1v. cap. xxiv. p. 171.] [3 Polycron. (Englished by Trevisa) Southw. 1527. Lib. v. cap. xxiv. fol. 217.]

[At laste he auentred hym too translate the

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