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Eal to promote the common good, whether it be by devifing any thing our felves, The beft or revifing that which hath been laboured by others, deferveth certainly much things have refpect and cfteem, but yet findeth but cold entertainment in the world. It is wel- been ca comed with fufpicion in ftead of love, and with emulation in ftead of thanks: and if there be any hole left for cavill to enter, (and cavill if it do not finde an hole, will make one) it is fure to be mifconftrued, and in danger to be condemned. This will eafily be granted by as many as know flory, or have any experience. For,was there ever any thing projected, that favoured any way of newnefle or renewing, but the fame endured many a ftorm of gainlaying, or oppofition? A man would think that civility, wholefome laws, learning and eloquence, fynods, and church-maintenance, (that we fpeak of no more things of this kind) fhould be as fafe as a fanctuary, and out of fhot,as they fay,that no man would lift up his heel, Bino, nor dog move his tongue against the motioners of them. For by the firft, we are diftinguished from Aous. brute beafts led with fenfuality: By the fecond, we are bridled and restrained from outragious behaviour,and from doing of injuries,whether by fraud or by violence: By the third,we are enabled to inform and reform others, by the light and feeling that we have attained unto our felves:Briefly,by the fourth, being brought together to a parlie face to face, we fooner compofe our differences then by writings, which are endieffe: And lastly, that the church be fufficiently provided for, is fo agreeable to good reafon and confcience, that thofe mothers are holden to be leffe cruell, that kill their children afsoon as they are born, then thofe nurfing fathers and mothers (wherefoever they be) that withdraw from them who hang upon their breafts (and upon whofe breafts again themfelves do hang to receive the fpirituall and fincere milk of the word) livelyhood and fupport fit for their eftates. Thus it is apparent, that these things which we fpeak of, are of moft neceffary ufe, and therefore that none, either without abfurdity can speak against them, or without note of wickedneffe can spurn against them.

bIn Athens,



to the

Yet for all that, the learned know that a certain worthy men have been brought to untimely death a Anacharfis for none other fault, but for feeking to reduce their countrymen to good order and difcipline: and with others. that b in fome common-weales it was made a capital crime, once to motion the making of a new law for the abrogating of an old, though the fame were moft pernicious: And that certain, which would witnesse be counted pillars of the ftate, and patterns of vertue and prudence, could not be brought for a Libanius in long time to give way to good letters and refined fpeech, but bare themfelves as averfe from them, as Olynth. that from 1ocks or boxes of poylon: And fourthly, that he was no babe, but a great clerk, gave forth (and in writing to remain to pofterity) in paffion peradventure, but yet he gave forth, that he elder. had not feen any profit to come by any fynod or meeting of the clergie, but rather the contrary: And • Gregory laftly, against church-maintenance and allowance, in fuch fort as the ambaladours and meffengers the Divine. of the great King of kings fhould be furnished, it is not unknown what a fiction or fable (fo it is efteemed, and for no better by the d reporter himself, though fuperftitious) was devifed: namely dNauclerus. that at fuch time as the profeffours and teachers of Chriftianity in the church of Rome, then a true Church, were liberally endowed, a voice forfooth was heard from heaven, faying, Now is poyfon poured down into the Church, &c. Thus not onely as oft as we speak, as one faith, but also as oft as we do any thing of note or confequence, we fubject our felves to every ones cenfure, and happy is he that is leaft toffed upon tongues; for utterly to escape the fnatch of them it is impoffible. If any man conceit, that this is the lot and portion of the meaner fort onely, and that princes are priviledged by their high eftare, he is deceived. As the word devoureth as well one as another, as it is in Samuel; 2 Sam, 11, nay,as the great commander charged his fouldiers in a certain battel, to ftrike at no part of the ene- 25. mie, but at the face; and as the king of Syria commanded his chief captains to fight neither with *1 Kin. 22. Small nor great, fave onely against the king of Ifrael: fo it is too true, that envie ftriketh moft fpitefully 31. at the faireft, and at the chiefcft. David was a worthy prince, and no man to be compared to him for his fir ft deeds, and yet for as worthy an act as ever he did (even for bringing back the ark of God in folemnity) he was * fcorned and fcoffed at by his own wife. Solomon was greater then David, though 16. fuch an not in vertue, yet in power; and by his power and wifdome he built a temple to the Lord, one as was the glory of the land of Ifrael, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwife, why do they lay it in his fons dish, and call unto 93

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2 Sam.6.

The Tranflatours

Η σεισάχ him for leafing of the burden. * Make fay they, the grievous fervitude of thy father, and his fore yoke, θειαν. lighter. Belike he had charged them with fome levies, and troubled them with fome carriages *1.Kin. 12. hereupon they raise up a tragedie, and with in their heart the temple had never been built. So hard a thing it is to please all, even when we please God beft, and do seek to approve our felves to every ones confcience.


have been


a C. Cefar.




* Numb. 32.14.


ftics conwithstand ing calumni. ation for the

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furvey of the English


παίδων твие παΐδες.




The highest If we will defcend to later times, we shall finde many the like examples of fuch kinde or rather. perioniges unkinde acceptance. a The first Romane Emperour did never do a more pleafing deed to the learned, nor more profitable to pofterity, for conferving the record of times in true fupputation; then when he corrected the calendar, and ordered the yeare according to the courfe of the funne and yet this was imputed to him for novelty, and arrogancy, and procured to him great obloquie. So the first Christened Emperour (at the leaftwife that openly profcfled the faith himself, and allowed others to b Conitan do the like) for ftrengthening the Empire at his great charges, and providing for the Church, as he did, got for his labour the name Pupillus, as who would fay, a waitfull prince, that had need of a Aurel. Vit guardian or overfeer. So the best Christened Emperour for the love that he bare unto peace, thereby to enrich both himself and his fubjects, and because he did not feek warre but find it,was judged to be no man at arms, (though indeed he excelled in feats of chivalry,and fhewed fo much when he was prod Juftinian. voked) and condemned for giving himself to his eafe, and to his pleasure. To be short, d the most learned Emperour of former times, (at the leaft, the greatest politician) what thanks had he for cutting off. the fuperfluities of the laws, and digefting them into fome order and method? This, that he hath been *Eccles 1.9. blotted by fome to be an Epitomift, that is, one that extinguished worthy whole volumes, to bring his Aas 7.51. abridgements into requeft. This is the meature that hath been rendred to excellent princes in former His Maje times, cùm bene facerent, malè audire, For their good deeds to be evill fpoken of. Neither is there any likelihood, that envy and malignity died, and were buried with the ancient. No, no, the reproof of Mofes taketh hold of most ages, You are rifen up in your fathers ftead, an increase of finfull men. what is that that hath been done ? that which fhall be done and there is no new thing under the funne, faith the wife man: and S. Stephen,* As your fathers did, fo do you. This, and more to this purpofe, his Majefty that now reigneth (and long and long may he reigne, and his off-fpring for ever, Himself and children and childrens children alwayes) knew full well, according to the fingular wisdome given unto him by God, and the rare learning and experience that he hath attained unto: namely that whosoever attempteth any thing for the publick (efpecially if it pertain to religion, and to the opening and e'Aulds clearing of the word of God) the fame fetteth himself upon a ftage to be glouted upon by every evil Taïdes, x eye, yea, he cafteth himself headlong upon pikes, to be gored by every fharp tongue. For he that medleth with mens religion in any part, medleth with their cuftome, nay, with their freehold; and though they finde no content in that which they have, yet they cannot abide to heare of altering. Notwithstanding his royall heart was not daunted or difcouraged for this or that colour, but ftood refolute, fas a statue immoveable, and an anvile not eafie to be beaten into plates, as one faith: he knew. who had chofen him to be a fouldier, or rather a captain, and being affured that the courfe which he intended made much for the glory of God, and the building up of his Church, he would not fuffer it to be broken off for whatfoever fpeeches or practifes. It doth certainly belong unto anua kings, yea, it doth fpecially belong unto them, to have care of religion, yea, to know it aright, yea, ανήλατος. to profeffe it zealously, yea, to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a farre moft excellent weight of glory in εθεοσέβια. the day of the Lord Jefus, For the Scripture faith not in vain, Them that honour me, I will honour: neither was it a vain word that Eufebius delivered long ago, that a piety towards God was the weapon, lib., and the onely weapon that both preferved Conftantines perfon, and avenged him of his enemies. The praife But now what piety without truth what truth (what faving truth) without the word of of the holy God what word of God (whereof we may be fure) without the Scripture? The Scriptures fcriptures. we are commanded to fearch, Jobn 5. 39. ifa. 8.20. They are commended that fearched and ftudied them, Acts 17. 11. and 8. 28, 29. They are reproved that were unskilfull in them, or flow to believe them, Matth. 22. 29. Luke 24. 25. They can make us wife unto falvation, 2 Tim. 3. 15. If we be ignorant, they will inftruct us; if out of the way, they will bring us home; if out of order, they will reforme us; if in heavineffe, comfort us; if dull, h S. Auguft. quicken us; if cold, inflame us, Tolle, lege; Tolle lege: Take up and reade, h Take up and confef. ib.8. reade the Scriptures, (for unto them was the direction) it was faid unto S. Augustine by a Cap. 12. fupernaturall voice. whatfoever is in the Scriptures, believe me, faith the fame S. Auguftine, is util. creden, high and divine; there is verily truth, and a doctrine moft fit for the refreshing and renewing of iS. Aug. de di cap.6. mens mindes, and truly fo tempered, that every one may draw from thence that which is fufficient k S. Hieron. for him, if he come to draw with a devout and pious minde as true religion requireth. Thus ad Demetr. S. Augustine. And S. Hicrome, k Ama fcripturas, & amabit te fapientia, &c. Love the Scriptures, S. Cyril.7. and wifdome will love thee. And S. Cyrill against Julian, Even boyes that are bred up in the Scriptures, become most religious, &c. But what mention we three or four ufes of the Scripture, whereas what oever is to be believed or practifed or hoped for, is contained in them? three or four fentences of the Fathers,fince whofoever is worthy the name of a Father, from Chrifts

fwaore Tad ως απερί a's amel τρεπτος


*1Sim 2.30.


conrri Ju.

113 num.


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time downward, hath likewife written not onely of the riches, but also of the perfection of the Scripture 1 adore the fulneffe of the Scripture, faith a Tertullian against Hermogenes. And again, to Tertul.adApelles an heretick of the like ftamp, he faith, I do not admit that which thou bringest in (or velus Herm concludeft) of thine own (head or ftore, de tue) without Scripture. So Sainte Justin Martyr b Tertul, de before him, we must know by all means, faith he, that it is not lawfull (or poffible) to learn car. Christi. (any thing) of God or of right piety, fave onely out of the prophets, who teach us by divine Juftin. infpiration. So S. Bafil d after Tertullian, It is a manifeft falling away from the faith, and a


fault of prefumption, either to reject any of those things that are written, or to bring in (upon the πρὸς ἑλο

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head of them iody dv) any of those things that are not written. We omit to cite to the fame effect, S. Cyrill. B.of Jerufalem in his 4 Catechif. S. Hierome againft Helvidius, Saint Augustine in his third book against the letters of Petilian, and in very many other places of his works. Alfo we forbeare to defcend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be fo full and fo perfect, how can we excufe our felves of negligence, if we do not ftudy them? of curiofity, if we be not content with them? Men talk φανίας much of cigerian, how many fweet and goodly things it had hanging on it; of the Philo-α TH20= fophers ftone, that it turneth copper into gold; of Cornu-copia, that it had all things necefρία. fary for food in it; of Panaces the herb, that it was good for all difeafes; of Catholicon the drug, yn oxa с Βιρεσια that it is inftead of all purges; of Vulcans armour that it was an armour of proof against all ώνη σύκα thrufts, and all blows, &c. Well, that which they falfely or vainly attributed to these things φέρει κα for bodily good, we may justly and with full measure afcribe unto the Scripture, for fpirituall. It is πίονας ἄρα not onely an armour, but also a whole armory of weapons, both offenfive, and defenfive; whereby 7859x9 we may fave our felves and put the enemie to flight. It is not an herb, but a tree, or rather a whole paradife of trees of life, which bring forth fruit every moneth, and the fruit thereof is for meat, κοτύλη κα and the leaves for medicine. It is not a pot of Manna,or a crufe of oyl,which were for memory onely,or ἔλαιον, for a meals meat or two, but as it were a fhowre of heavenly bread fufficient for a whole hoft, be it never fo and as it were a whole cellar full of oyl veffels, whereby all our neceffities great, may be bough provided for, and our debts discharged. In a word, it is a panary of wholesome food, against fenowed wrapped traditions; fa phyficians fhop (as Saint Bafil calleth it) of prefervatives against poyfoned herefies; about with a pandect of profitable laws, against rebellious fpirits; a treasury of moft costly jewels, as against wool beggarly rudiments; finally a fountain of moft pure water springing up unto everlafting life. And whereupon what marvell? The originall thereof being from heaven, not from earth; the authour being God, did hang not man; the enditer, the holy Spirit, not the wit of the apoftles or prophets; the pen-men fuch as bread and figs and were fanctified from the wombe, and endued with a principall portion of Gods Spirit; the matter hony in a verity,piety purity,uprightness; the form,Gods word,Gods tefiimony, Gods oracles, the word of truth, pot,and oyl the word of falvation,&c. the effects, light of understanding,ftableneffe of perfwafion,repentance from fxoydy dead works, newneffe of life, holinefle, peace, joy in the holy Ghoft; laftly, the end and reward of the largefov. ftudy thereof, fellowship with the faints, participation of the heavenly nature, fruition of an inheri- . Bafil. in tance immortall, undefiled, and that never fhall fade away: Happy is the man that delighteth in the Pial. prim. Scripture, and thrice happy that meditateth in it day and night.

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But how fhall men meditate in that, which they cannot understand > How shalt they understand Translation that which is kept clofe in an unknown tongue? as it is written, Except I know the power of neceffary. the voice, I shall be to him that speaketh, a Barbarian, and he that speaketh shall be a Barberian to 1 Cor. 14.. me. The apoftle excepteth no tongue; not Hebrew the ancienteft, not Greek the moft copious, not Latine the fineft. Nature taught a naturall man to confeffe, that all of us in thofe tongues which we do not understand, are plainly deaf; we may turn the deaf eare unto them. The & Cle.Alex. Scythian counted the Athenian, whom he did not understand, barbarous fo the Romane did Strom. the Syrian, and the Jew, (even Sainth Hierome himself calleth the Hebrew tongue barbarous, S Hieron. belike because it was ftrange to fo many) fo the Emperour of Conftantinople calleth the Latine Damafo. tongue, barbarous, though Pope Nicolas do ftorme at it: fo the Jews long before Chrift, called Theoph.fil. all other nations, Lognafim, which is little better then barbarous. Therefore ask one complaineth Ton.cont. that alwayes in the fenate of Rome, there was one or other that called for an interpreter: fo left the ex edit. Church be driven to the like exigent, it is neceflary to have tranflations in a readineffe. Tranflation Petri Crab. it is that openeth the window,to let in the light; that breaketh the hell,that we may eat the kernell; Cicero 5. that putteth afide the curtain,that we may look into the most holy place; that removeth the cover of the well,that we may come by the water, even as *Jacob rolled away the ftone from the mouth of the well, by which means the flocks of Laban were watered. Indeed without tranflation into the vulgar tongue, the unlearned are but like children at * Jacobs well (which was deep) without a bucket or fomething to draw with: or as that perfon mentioned by Efay, to whom when a fealed book was delivered with this motion, *Reade this, I pray thee, he was fain to make this answer, I *Ifa.39.11. cannot, for it is fealed.

de finibus.


*John 4.11.

While God would be known onely in Facob, and have his name great in Ifrael, and in none See S.Aug. other place, while the dew lay on Gideons fleece onely, and all the earth befides was dry; then for lib.12.con. one and the fame people, which fpake all of them the language of Canaan, that is, Hebrew, tra Fauft.


ment out of

the Hebrew


The Tranflatours

The tranfla- one and the fame originall in Hebrew was fufficient. But when the fuinefle of time drew neare, that tion of the the Sun of righteoufnefle, the Son of God fhould come into the world, whom God ordained to old teta- be a reconciliation through faith in his bloud, not of the Few onely, but also of the Greek, yea, of all them that were fcattered abroad; then lo, it pleafed the Lord to ftirre up the fpirit of a Greek into Greck. Prince (Greek for defcent and language) even of Ptolomee Philadelph king of Egypt, to procure the tranflating of the book of God out of Hebrew into Greek. This is the tranflation of the Seventie interpreters, commonly fo called, which prepared the way for our Saviour among the Gentiles by written preaching, as Saint John Baptift did among the Jews by vocall. For the Grecians being defirous of learning, were not wont to fuffer books of worth to lie moulding in Kings libraries, but had many of their fervants, ready fcribes, to copie them out, and fo they were difperfed and made Again, the Greek tongue was well known and made familiar to most inhabitants in Afia,. by reafon of the conquefts that there the Grecians had made, as alfo by the colonies, which thither they had fent. For the fame caufes alfo it was well understood in many places of Europe, yea, and of Africk too. Therefore the word of God being fet forth in Greek, becometh hereby like a candle fet upon a candlestick, which giveth light to all that are in the houfe; or like a proclamation founded forth in the market-place, which moft men prefently take knowledge of,. and therefore that language was fittest to contain the Scriptures, both for the first preachers of the gofpel to appeal unto for witneffe, and for the learners alfo of thofe times to make fearch and triall by. It is certain, that that tranflation was not fo found and fo perfect, but that it needed in many places correction; and who had been fo fufficient for this work as the. Apoftles or apoftolike men? Yet it feemed good to the holy Ghoft and to them, to take that which they found, (the fame being for the greatest part true and fufficient) rather then by making a new, in that new world and green age of the Church, to expofe themselves to many exceptions and cavillations, as though they made a tranflation to ferve their own turn, and therefore bearing witneffe to themfelves, their witneffe not to be regarded. This may be fuppofed to be fome caufe, why the tranflation of the Seventy was allowed to pale for currant. Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jews. For not long after Chrift, Aquila fell in hand with a new tranflation, and after him Theodotion, Epiphan. and after him Symmachus: yea, there was a fifth and a fixth edition, the authours whereof were not de menfur. known. Thefe with the Seventy made up the Hexapla, and were worthily and to great purpofe compiled & ponderib. together by Origen. Howbeit the edition of the Seventy went away with the credit, and therefore not onely was placed in the midft by Origen (for the worth and excellency thereof above the reft, as a Epiphanius gathereth) but alfo was used by the Greek fathers for the ground and foundation of their commentaries. Yea, Epiphanius abovenamed doth attribute fo much unto it, that he holdeth the authours thereof not onely for interpreters, but alfo for Prophets in fome refpect: and Fuftinian the emperour enjoyning the Jews his fubjects to use efpecially the tranflation of the Seventy, rendreth this reafon thereof, becaufe & they were as it were enlightned with propheticall grace. Yet for all that, as the Egyptians are faid of the Prophet to be men and not God, and their horfes flesh and not fpirit: fo it is evident, (and Saint Hierome affirmeth as much) that the Seventy were interpreters, they were not Prophets: they did many things well, as learned men; but yet as men they ftumbled and fell one while through overfight, another while through ignorance, yea, fometimes they may be noted to adde to the originall, and fometimes to take from it; which made the Apoftles e S. Hieron. to leave them many times, when they left the Hebrew, and to deliver the fenfe thereof according de optimo to the truth of the word, as the Spirit gave them utterance. This may fuffice touching the Greck genere inter translations of the old Teftament.

S. Au

guft. 2. de

doarin. Christian. cap.15.

Novel.diaLux. 146.

b Tegantiκας ὥσπερ

χάολος πε

αλαμψά. της αυτές.

*'Efd. 3 1.3.


Tranflation out of Hebrew and Greek into Latine.

d S. Augift



There were allo within a few hundred yeares after chrift, tranflations many into the Latine tongue': for this tongue alfo was very fit to convey the law and the gofpel by, becaufe in those times very many countreys of the weft, yea of the fouth, eaft, and north, fpake or understood Latine, being made provinces to the Romanes. But now the Latine tranflations were too many to be all good, for they were infinite (Latini interpretes nullo modo numerari poffunt, faith Saint d Auguftine) Again they were not out of the Hebrew fountain (we fpeak of the Latine tranflations of the old Teftament) but out of the Greek fream; therefore the Greek being not altogether clear, the Latine derived from it must needs be muddy. This moved Saint Hierome a moft learned father, and the best linguift without controverfie, es. Hicron. of his age, or of any that went before him, to undertake the tranflating of the old Teftament out of the very fountains themselves; which he performed with that evidence of great learning, judgement, induftry, and faithfulneffe, that he hath for ever bound the Church unto him in a debt of special remembrance and thankfulneffe.

do doa.. Chrift. lib. 2. cap. II.


Now though the Church were thus furnished with Greek and Latine tranflations, even before the The tranfla faith of Chrift was generally embraced in the Empire: (for the learned know, that even in Saint t ng of the Scripture Hieromes time, the Conful of Rome and his wife were both Ethnicks, and about the fame time the into the vul. greatest part of the fenate alfo) yet for all that the godly learned were not content to have the Scriptures gar tongars in the language which themfelves understood, Greek and Latine, (as the good lepers were not 2 King. content to fare well themselves, but acquainted their neighbours with the ftore that God had fent 7.9' that they alfo might provide for themfelves) but alfo for the behoof and edifying of the unlearned


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Alphon. à


cap. 23.

which hungred and thirfted after righteoufneffe, and had fouls to be faved as well as they, they provided tranflations into the vulgar for their countrymen, infomuch that most nations under heaven did shortly after their converfion, heare Christ speaking unto them in their mother tongue, not by the voice of their minifter onely, but alfo by the written word tranflated. If any doubt hereof, he may be fatisfied by examples enow, if enow will serve the turn, Firft, a Saint Hierome faith, Mul- 4 S. Hieron. tarum gentium linguis fcriptura antè tranflata docet falfa eße que addita funt, c. i.e.The fcripture being praf. in 4. Evangel. tranflated before in the languages of many nations, doth fhew that those things that were added (by Lucian or Helychius) are falfe. So Saint Hierome in that place. The fame & Hierome elfewhere affirmeth 6 S. Hieron. that he, the time was, had fet forth the tranflation of the Seventy, fue lingue hominibus, t.e.for his Sophronio. countrymen of Dalmatia. Which words not onely Erafmus doth understand to purport, that Saint Hierome tranflated the Scripture into the Dalmatian tongue, but alfo Sixtus Senenfis; and Alphonfus Six.Sen.1,4 à Caftro (that we speak of no more) men not to be excepted againft by them of Rome, do ingenuoufly Catro lib. confeffe as much. So a Saint Chryfoftome that lived in Saint Hieromes time, giveth evidence with him: The doctrine of Saint John (faith he) did not in fuch fort (as the Philofophers did) vanish away: but the d S.Chryfo. Syrians, Egyptians, Indians, Perfians, Ethiopians, and infinite other nations being barbarous people, in Joan. c. I. tranflated it into their mother tongue, and have learned to be (true) Philofophers, he meaneth Hom. I. Chriftians. To this may be added e Theodoret, as next unto him, both for antiquitie, and fore Theod.5. learning. His words be thefe, Every country that is under the funne, is full of these words (of the A- Therapeut. poftles and Prophets) and the Hebrew tongue (he meaneth the Scriptures in the Hebrew tongue) is turned not onely into the language of the Grecians, but also of the Romanes, and Egyptians, and Perfians, and Indians, and Armenians, and Scythians, and Sanromatians, and briefly into all the languages that any nation ufeth. So he. In like manner, Ulpilas is reported by f Paulus Dia- f?. Diacon. conus and ifidore (and before them by Sozomen) to have tranflated the Scriptures into the Gothick lib.12. Tongue: John bilhop of Sivil by & vaffeus, to have turned them into Arabick, about the yeare of our Lord 717: Beda by Cistercienfis, to have turned a great part of them into Saxon: Efnard by Goth. Trithemius, to have abridged the French pfalter, as Beda had done the Hebrew, about the yeare Sozom. 1.6. 800: King Alured by the laid cistertienfis, to have turned the pfalter into Saxon: Methodius by cap. 37. Aventinus (printed at Ingolftad) to have turned the Scriptures into Sclavonian: Valdo bishop of & Vaffeus in Frifing by Beatus Rhenanus to have caused about that time the gofpels to be tranflated into Dutch- Chron, Hiffhythme, yet extant in the library of Corbinian: Valdus, by divers to have turned them himself, or to Polydor. have gotten them turned into French, about the yeare 1160: Charles the fifth of that name, furnamed Virg. 5. The wife, to have caused them to be turned into French, about 200. yeares after Valdus his time, of hiftor. Anwhich tranflation there be many copies yet extant, as witneffeth k Beroaldus. Much about that time, glorum teeven in our king Richard the feconds dayes, John Trevija tranflated them into English, and many de luredo English bibles in written hand are yet to be feen with divers, tranflated, as it is very probable, in that noftro. age. So the Syrian tranflation of the New Teftament is in moft learned mens libraries, of widminfta- iAventin.l.4 dius his fetting forth, and the pfalter in Arabick is with many, of Augustinus Nebienfis fetting forth. So Circa anPoftel affirmeth, that in his travell he faw the gofpels in the Ethiopian tongue; And Ambrofe Thefius num 900. alledgeth the pfalter of the Indians, which he teftifieth to have been fet forth by Potken in Syrian cha- B. Rhenan. racters. So that to have the Scriptures in the mother tongue is not a quaint conceit lately taken up, man. lib. 2. either by the Lord Cromwell in England, or by the Lord Radevil in Polonic, or by the Lord Ungnadius Beroald. in the Emperours dominion,but hath been thought upon, and put in practife of old,even from the firft Thuan. times of the converfion of any nation; no doubt, because it was esteemed moft profitable, to caufe faith to grow in mens hearts the fooner, and to make them to be able to say with the words of the Pfalme, * As we have heard, fo we have feen.

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* Pfal. 48.8 Now the Church of Rome would feem at the length to bear a motherly affection towards her chil dren,and to allow them the Scriptures in the mother tongue: but indeed it is a gift, not deferving to The unwil be called a gift, an unprofitable gift: they muft firft get a licence in writing before they may ufe them, lingneffe of and to get that, they muft approve themselves to their Confeflour, that is, to be fuch as are, frozen in the dregs, yet fowred with the leaven of their fuperftition. Howbeit it feemed too much to that the Clement the 8. that there should be any licence granted to have them in the vulgar tongue, and there- Scriptures fore he overruleth and fruftrateth the grant of Pius the fourth. So much are they afraid of the light fhould be. of the Scripture, (Lucifuge Scripturarum, as n Tertullian fpeaketh) that they will not truft the people divulged in with it, no not as it is fet forth by their own fworn men, no not with the licence of their own bithops and inquifitours. Yea, fo unwilling they are to communicate the Scriptures to the peoples understandI swear a ing in any fort, that they are not ashamed to confefs, that we forced them to tranflate it into English Sex againft their wills. This feemeth to argue a bad caufe or a bad confcience, or both. Sure we are, that ἐκ ονήσι it is not he that hath good gold, that is afraid to bring it to the touch-ftone, but he that hath the counterfeit; neither is it the true man that fhunneth the light, but the malefactour, left his deeds fhould Sophocles. be reproved; neither is it the plain-dealing merchant that is unwilling to have the weights, or the msee the ob Efet forth by Clement his authority) upon the fourth rule of Pius the 4. his making in the Index,lib.prohib.pag. 15. ver.5. n Tertul. de refur, canis, mete-yard



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