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As the Protestant exiles at Geneva, in the reign of Mary, had provided a version of the Scriptures for their fellow-countrymen, so the Popish exiles at Rheirns, in the reign of Elizabeth, imitated their example, and produced another version for the use of their brethren in the faith. The principal persons engaged in the translation were William Allen, Gregory Martin, and Richard Bristow.1 The first of these was a very distinguished man among the Papists. In the reign of Mary he had been Principal of St. Mary's Hall, Oxford, and Canon of York, but on the accession of her protestant sister had fled to London, and afterwards to Douay. There he was made Doctor of Divinity, and soon afterwards was created Canon of Cambray, whence he was subsequently appointed to a Canonry at Rheims. He there established a Popish seminary, and vigorously exerted himself in opposing Protestantism, for which he was rewarded with a cardinal's hat, and the archbishopric of Mechlin. The person who probably had the chief hand in the execution of the Rhemish Testament, was Gregory Martin. He was, according to Wood, "an excellent linguist, exactly read and versed in the Holy Scriptures, and went beyond others in his time in humane literature;"* and for this version "his name remains precious to this day among those of his own party."

1 Le Long, Biblioth. Sacra, vol. i. 428. The advertisement to the Douay Bible mentions three scholars as engaged in this work—Tres diversi ejus nationis eruditissimi Theologi. 2 Ath. Oxon.

The New Testament appeared in 1582 with the annexed title-page:— The topics treated in the


preface are stated at the

commencement to be these; NEW TESTAMENT

"the translation of Holy

Scriptures into the vulgar OF IESUS CHRIST, TRANS

tongues, and, namely, into Lated Faithfvlly Into English,

T^nrrlioVi • the nniiccic tirliAT out of the authcntical Latin, according to the best cor

X,rigllSn. Ш6 Causes Wny reeled copies of the eainc, diligently conferred TV!th

this New Testament IS theGreekeandothereditionsmdiuerslauguages: Vvith

, , ,. , Akovments of bookes and chapters, Annota

translated according to the Tions, and other neeessarie helpes, for the better under-

, i т .• , . , etandinRofthetext.aiKlBpeciallyforthediscouerieof the

ancient vulgar Latin text: Cobkvptions of diuers late translations, and for

nnrl tho rnnnnpr of trim«- clearing the Contuoveksies in religion, of these duties :

dim mi, manner oi иапь>~ llf THE English College Op Ehemes.

lating the same." In dis- Pmi. us.

cussing these points the

editors enter upon a long

and elaborate argument, »тш^.ттишттАо!.!^

. V j S. Aug. tract. 2. in Epist. loan.

without learning and Omnia q*œ Jtgvntur in Scripturie wiwííe, ad inxtruetiontm Л ealuíem nosíram intenté

. С*. oportet audír«: maxime fanur» memories fommendanda mint, (fuie aditersu» Hœretitot

. They begin by ml*** plurimùm: quorum intidias, infirmions quosque A neyliffentwret eirettmuenire

carefully guarding against That |a>

I . i * i i r» • , Al things that aro readdo in holy Scriptures, we must hoare with great attention,

t) H1 lQ6a Í Гlí it tllG ОСП V)t UTGS to оцг Inetructlon and saHi-'itimi: but those tilings specially must bo commended

fL to momurie, which make most against, Horotikes: wlioso decuilos ccaeu not to

should always be in our clrcumuont and beguile al tho weaker sort and the more negligent persons.

mother tongue, or that PRINTED AT RHEMES.

they ought, or were or- ЬУ Iohn

dained by God, to be read

indifferently of all. For 15S2

no such cause do they CVM

translate this sacred book, but upon special consideration of the present time, state, and condition of our country. They eulogise the wisdom and moderation of the church respecting vulgar translations, in neither absolutely forbidding, nor authoritatively commanding them. Then, after reciting that various Catholic translations had been made in ancient times, by Chrysostom, George the Patriarch, St. Jerome, Vulpilas, James Archbishop of Genoa, and others—that, by the Constitution of Archbishop Arundel, all English translations were forbidden which were not allowed by the diocesan—and that, since Luther's time, divers learned Catholics had published the Bible, in order to abolish a number of false and impious translations put forth by sundry sects—they solemnly introduce the order and determination of the Church respecting the reading of the translations allowed. "Wherevpon, the order which many a wise man wished for before, was taken by the Deputies of the late famous Council of Trent in this behalfe, and confirmed by supreme authorities, that the holy Scrip

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tures, though truely and Catholikely translated into vulgar tonges, yet may not be indifferëtly readde of all men, nor of any other then such as haue express licence therevnto of their lawful Ordinaries, with good testimonie from their Curates or confessors, that they be humble, discrete and deuout persons, and like to take much good, and no harme thereby. Which prescript, though in these daies of ours it can not be so precisely obserued, as in other times & places, where there is more due respecte of the Churches authoritie, rule, and discipline: yet we trust all wise and godly persons will vse the matter in the meane while, with such moderation, meekenes, and subiection of hart, as the handling of so sacred a booke, the sincere senses of Gods truth therein, & the holy Canons, Councels, reason, and religion do require." They warmly deny that our forefathers " suffered euery schole-maister, scholer, or Grammarian that had a little Greeke or Latin straight to take in hand the holy Testament: or that the translated Bibles into the vulgar tonges, were in the han des of euery husbandman, artificer, prentice, boies, girles, mistresse, maide, man : that they were sung, plaied, alleaged, of euery tinker, tauerner, rimer, minstrel: that they were for table talke, for alebenches, for boates and barges, and for euery prophane person and companies. No, in those better times men were neither so ill, nor so curious of them selues, so to abuse the blessed booke of Christ: neither was there any such easy meanes before printing was inuented, to disperse the copies into the hands of euery man, as NOW there is." The Scriptures, they add, were then in monasteries, colleges, churches; in bishops', priests', and some other devout principal laymen's houses and hands—and curiously remark that, "the poore ploughman could then, in labouring the ground, sing the hymns and psalms, either in knowen or vnknowen languages, as they heard them in the holy church, though they could neither reade nor know the sense, meaning, and mysteries of the same." Under cover of the authority of Augustine and Chrysostom, they deprecate, as an abuse, the practice of all indifferently reading, expounding, and talking of the Scripture; and urge, that some are to learn, and some to teach; that the people went not up to talk with God in the mountain, but Moses, Aaron, and Eleazer. They repudiate the idea that it is from envy that the priests keep the holy book from the people, and ascribe the wholesome restriction to the wisdom and mercy of the Church. "She would haue the vmvorthy repelled, the curious repressed, the simple measured, the learned humbled, and all sortes so to vse them or absteine from them, as is most conuenient for euery ones saluât ion: with this general admonition, that none can vnderstand the meaning of God in the Scriptures [Luca 24,] except Christ open their sense, and make them partakers of his holy Spirit in the vnitie

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