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The King James Bible Amazing as it seems , the translators actually wrote a preface to the Bible. Even more amazing is that most people, and even some theologians and scholars, are unaware of this. The inclusion of this preface in this website is for enlightenment. It is certainly curious that this document is never mentioned from the pulpit. Perhaps it is because it gives a human face to the translation and slightly lifts the mystic veil that covers its truth. Also curious is the exclusion from all Protestant bibles of the Apocrypha. St. Jerome first used the term "apocrypha" in the fifth-century. These are the biblical books included as part of the Septuagint, the Greek version of the Old Testament, but not included in the Hebrew Bible. Theapocrypha have been included and omitted from many bibles. Protestant churches exclude the apocrypha despite the fact that the King James translation of 1611 included them. The Roman Catholic and Orthodox churches include all of the apocrypha, except for the books of Esdras and the Prayer of Manasseh, but refer to them as "deuterocanonical" books. Protestants refer to these same books as the "pseudoepigrapha."
THE TRANSLATORS TO THE READER THE BEST
THINGS HAVE BEEN CULMINATED Yet for all that, the learned know that certain worthy men [Anacharsis with others] have been brought to untimely death for none other fault, but for seeking to reduce their Countrymen to god order and discipline; and that in some Commonwealths [e.g. Locri] it was made a capital crime, once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious; And that certain [Cato the elder], which would be counted pillars of the State, and patterns of Virtue and Prudence, could not be brought for a long time to give way to good Letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison; And fourthly, that he was no babe, but a great clerk [Gregory the Divine], that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any Synod, or meeting of the Clergy, but rather the contrary; And lastly, against Church-maintenance and allowance, in such sort, as the Ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself [Nauclerus], though superstitious) was devised; Namely, that at such a time as the professors and teachers of Christianity in the Church of Rome, then a true Church, were liberally endowed, a voice forsooth was heard from heaven, saying: Now is poison poured down into the Church, etc. Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or consequence, we subject ourselves to everyone's censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and that Princes are privileged by their high estate, he is deceived. "As the sword devoureth as well one as the other," as it is in Samuel [2 Sam 11:25], nay as the great Commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; And as the King of Syria commanded his chief Captains to "fight neither with small nor great, save only against the King of Israel:" [1 Kings 22:31] so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest. David was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as ever he did (even for bringing back the Ark of God in solemnity) he was scorned and scoffed at by his own wife [2 Sam 6:16]. Solomon was greater than David, though not in virtue, yet in power: and by his power and wisdom he built a Temple to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt it. Otherwise, why do they lay it in his son's dish, and call unto him for easing the burden, "Make", say they, "the grievous servitude of thy father, and his sore yoke, lighter?" [1 Kings 12:4] Belike he had charged them with some levies, and troubled them with some carriages; Hereupon they raise up a tragedy, and wish in their heart the Temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to every ones conscience. If we will
descend to later times, we shall find many the like examples of such kind, or
rather unkind acceptance. The first Roman Emperor [C. Caesar. Plutarch] did
never do a more pleasing deed to the learned, nor more profitable to posterity,
for conserving the record of times in true supputation; than when he corrected
the Calendar, and ordered the year according to the course of the Sun; and yet
this was imputed to him for novelty, and arrogance, and procured to him great
obloguy. So the first Christened Emperor [Constantine] (at the least-wise that
openly professed the faith himself, and allowed others to do the like) for
strengthening the Empire at his great charges, and providing for the Church, as
he did, got for his labour the name Pupillus, as who would say, a wasteful
Prince, that had need of a Guardian or overseer [Aurel. Victor]. So the best
Christened Emperor [Theodosius], for the love that he bare unto peace, thereby
to enrich both himself and his subjects, and because he did not see war but find
it, was judged to be no man at arms [Zosimus], (though indeed he excelled in
feats of chivalry, and showed so much when he was provoked) and condemned for
giving himself to his ease, and to his pleasure. To be short, the most learned
Emperor of former times [Justinian], (at the least, the greatest politician)
what thanks had he for cutting off the superfluities of the laws, and digesting
them into some order and method? This, that he had been blotted by some to be
an Epitomist, that is, one that extinguishes worthy whole volumes, to bring his
abridgments into request. This is the measure that hath been rendered to
excellent Princes in former times, even, Cum bene facerent, male audire, For
their good deeds to be evil spoken of. Neither is there any likelihood, that
envy and malignity died, and were buried with the ancient. No, no, the reproof
of Moses taketh hold of most ages; "You are risen up in your fathers' stead, and
increase of sinful men." [Num 32:14] "What is that that hath been done? that
which shall be done; and there is no new thing under the Sun," saith the wiseman:
[Ecc 1:9] and S. Stephen, "As your fathers did, so do you." [Acts 7:51] HIS
MAJESTY'S CONSTANCY, NOTWITHSTANDING CULMINATION, FOR THE SURVEYOF THE ENGLISH
TRANSLATIONS This, and
more to this purpose, His Majesty that now reigneth (and long, and long may he
reign, and his offspring forever, "Himself and children, and children's always)
knew full well, according to the singular wisdom given unto him by God, and the
rare learning and experience that he hath attained unto; namely that whosoever
attempteth anything for the public (especially if it pertain to Religion, and to
the opening and clearing of the word of God) the same setteth himself upon a
stage to be gloated upon by every evil eye, yea, he casteth himself headlong
upon pikes, to be gored by every sharp tongue. For he that medleth with men's
Religion in any part, medleth with their custom, nay, with their freehold; and
though they find no content in that which they have, yet they cannot abide to
hear of altering. Notwithstanding his Royal heart was not daunted or
discouraged for this that colour, but stood resolute, "as a statue immovable,
and an anvil not easy to be beaten into plates," as one [Suidas] saith; he knew
who had chosen him to be a Soldier, or rather a Captain, and being assured that
the course which he intended made for the glory of God, and the building up of
his Church, he would not suffer it to be broken off for whatsoever speeches or
practices. It doth certainly belong unto Kings, yea, it doth specially belong
unto them, to have care of Religion, yea, it doth specially belong unto them, to
have care of Religion, yea, to know it aright, yea, to profess 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 far most excellent
weight of glory in the day of the Lord Jesus. For the Scripture saith not in
vain, "Them that honor me, I will honor," [1 Sam 2:30] neither was it a vain
word that Eusebius delivered long ago, that piety towards God was the weapon and
the only weapon, that both preserved Constantine's person, and avenged him of
his enemies [Eusebius lib 10 cap 8]. THE PRAISE
OF THE HOLY SCRIPTURES But now what
piety without truth? what truth (what saving truth) without the word of God?
What word of God (whereof we may be sure) without the Scripture? The Scriptures
we are commanded to search. John 5:39. Isa 8:20. They are commended that
searched and studied them. Acts 17:11 and 8:28,29. They are reproved that were
unskillful in them, or slow to believe them. Matt 22:29. Luke 24:25. They can
make us wise unto salvation. 2 Tim 3:15. If we be ignorant, they will instruct
us; if out of the way, they will bring us home; if out of order, they will
reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame
us. Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures
[S. August. confess. lib 8 cap 12], (for unto them was the direction) it was
said unto S. Augustine by a supernatural voice. "Whatsoever is in the
Scriptures, believe me," saith the same S. Augustine, "is high and divine; there
is verily truth, and a doctrine most fit for the refreshing of men's minds, and
truly so tempered, that everyone may draw from thence that which is sufficient
for him, if he come to draw with a devout and pious mind, as true Religion
requireth." [S. August. de utilitcredendi cap. 6] Thus S. Augustine. and S.
Jerome: "Ama scripturas, et amabit te sapientia etc." [S. Jerome. ad Demetriad]
Love the Scriptures, and wisdom will love thee. And S. Cyril against Julian;
"Even boys that are bred up in the Scriptures, become most religious, etc." [S.
Cyril. 7 contra Iulianum] But what mention we three or four uses of the
Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is
contained in them? or three or four sentences of the Fathers, since whosoever is
worthy the name of a Father, from Christ's time downward, hath likewise written
not only of the riches, but also of the perfection of the Scripture? "I adore
the fulness of the Scripture," saith Tertullian against Hermogenes. [Tertul.
advers. Hermo.] And again, to Apelles an heretic of the like stamp, he saith;
"I do not admit that which thou bringest in (or concludest) of thine own (head
or store, de tuo) without Scripture." [Tertul. de carne Christi.] So Saint
Justin Martyr before him; "We must know by all means," saith he, "that it is not
lawful (or possible) to learn (anything) of God or of right piety, save only out
of the Prophets, who teach us by divine inspiration." So Saint Basil after
Tertullian, "It is a manifest falling way from the Faith, and a fault of
presumption, either to reject any of those things that are written, or to bring
in (upon the head of them) any of those things that are not written. We omit to
cite to the same effect, S. Cyril B. of Jerusalem in his 4::Cataches., Saint
Jerome against Helvidius, Saint Augustine in his 3::book against the letters of
Petilian, and in very many other places of his works. Also we forebear to
descend to later Fathers, because we will not weary the reader. The Scriptures
then being acknowledged to be so full and so perfect, how can we excuse
ourselves of negligence, if we do not study them, of curiosity, if we be not
content with them? Men talk much of [an olive bow wrapped about with wood,
whereupon did hang figs, and bread, honey in a pot, and oil], how many sweet and
goodly things it had hanging on it; of the Philosopher's stone, that it turned
copper into gold; of Cornucopia, that it had all things necessary for food in
it, of Panaces the herb, that it was good for diseases, of Catholicon the drug,
that it is instead of all purges; of Vulcan's armor, that it was an armor of
proof against all thrusts, and all blows, etc. Well, that which they falsely or
vainly attributed to these things for bodily god, we may justly and with full
measure ascribe unto the Scripture, for spiritual. It is not only an armor, but
also a whole armory of weapons, both offensive and defensive; whereby we may
save ourselves and put the enemy to flight. It is not an herb, but a tree, or
rather a whole paradise of trees of life, which bring forth fruit every month,
and the fruit thereof is for meat, and the leaves for medicine. It is not a pot
of Manna, or a cruse of oil, which were for memory only, or for a meal's meat or
two, but as it were a shower of heavenly bread sufficient for a whole host, be
it never so great; and as it were a whole cellar full of oil vessels; whereby
all our necessities may be provided for, and our debts discharged. In a word,
it is a Panary of wholesome food, against fenowed traditions; a Physician's shop
(Saint Basil called it) [S. Basil in Psal. primum.] of preservatives against
poisoned heresies; a Pandect of profitable laws, against rebellious spirits; a
treasury of most costly jewels, against beggarly rudiments; finally a fountain
of most pure water springing up unto everlasting life. And what marvel? The
original thereof being from heaven, not from earth; the author being God, not
man; the inditer, the holy spirit, not the wit of the Apostles or Prophets; the
Penmen such as were sanctified from the womb, and endued with a principal
portion of God's spirit; the matter, verity, piety, purity, uprightness; the
form, God's word, God's testimony, God's oracles, the word of truth, the word of
salvation, etc.; the effects, light of understanding, stableness of persuasion,
repentance from dead works, newness of life, holiness, peace, joy in the holy
Ghost; lastly, the end and reward of the study thereof, fellowship with the
Saints, participation of the heavenly nature, fruition of an inheritance
immortal, undefiled, and that never shall fade away: Happy is the man that
delighted in the Scripture, and thrice happy that meditateth in it day and
night. TRANSLATION
NECESSARY But how
shall men meditate in that, which they cannot understand? How shall they
understand that which is kept close in an unknown tongue? as it is written,
"Except I know the power of the voice, I shall be to him that speaketh, a
Barbarian, and he that speaketh, shall be a Barbarian to me." [1 Cor 14] The
Apostle excepteth no tongue; not Hebrew the ancientest, not Greek the most
copious, not Latin the finest. Nature taught a natural man to confess, that all
of us in those tongues which we do not understand, are plainly deaf; we may turn
the deaf ear unto them. The Scythian counted the Athenian, whom he did not
understand, barbarous; [Clem. Alex. 1 Strom.] so the Roman did the Syrian, and
the Jew (even S. Jerome himself called the Hebrew tongue barbarous, belike
because it was strange to so many) [S. Jerome. Damaso.] so the Emperor of
Constantinople [Michael, Theophili fil.] calleth the Latin tongue, barbarous,
though Pope Nicolas do storm at it: [2::Tom. Concil. ex edit. Petri Crab] so the
Jews long before Christ called all other nations, Lognazim, which is little
better than barbarous. Therefore as one complaineth, that always in the Senate
of Rome, there was one or other that called for an interpreter: [Cicero 5::de
finibus.] so lest the Church be driven to the like exigent, it is necessary to
have translations in a readiness. Translation it is that openeth the window, to
let in the light; that breaketh the shell, that we may eat the kernel; that
putteth aside 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 stone from the mouth of the well, by which means the flocks of
Laban were watered [Gen 29:10]. Indeed without translation into the vulgar
tongue, the unlearned are but like children at Jacob's well (which is deep)
[John 4:11] without a bucket or something to draw with; or as that person
mentioned by Isaiah, to whom when a sealed book was delivered, with this motion,
"Read this, I pray thee," he was fain to make this answer, "I cannot, for it is
sealed." [Isa 29:11] THE
TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK While God
would be known only in Jacob, and have his Name great in Israel, and in none
other place, while the dew lay on Gideon's fleece only, and all the earth
besides was dry; then for one and the same people, which spake all of them the
language of Canaan, that is, Hebrew, one and the same original in Hebrew was
sufficient. [S. August. lib 12 contra Faust c32] But, when the fulness of time
drew near, that the Sun of righteousness, the Son of God should come into the
world, whom God ordained to be a reconciliation through faith in his blood, not
of the Jew only, but also of the Greek, yea, of all them that were scattered
abroad; then lo, it pleased the Lord to stir up the spirit of a Greek Prince
(Greek for descent and language) even of Ptolemy Philadelph King of Egypt, to
procure the translating of the Book of God out of Hebrew into Greek. This is
the translation of the Seventy Interpreters, commonly so called, which prepared
the way for our Saviour among the Gentiles by written preaching, as Saint John
Baptist did among the Jews by vocal. For the Grecians being desirous of
learning, were not wont to suffer books of worth to lie moulding in Kings'
libraries, but had many of their servants, ready scribes, to copy them out, and
so they were dispersed and made common. Again, the Greek tongue was well known
and made familiar to most inhabitants in Asia, by reason of the conquest that
there the Grecians had made, as also by the Colonies, which thither they had
sent. For the same causes also it was well understood in many places of Europe,
yea, and of Africa too. Therefore the word of God being set forth in Greek,
becometh hereby like a candle set upon a candlestick, which giveth light to all
that are in the house, or like a proclamation sounded forth in the market place,
which most men presently take knowledge of; and therefore that language was
fittest to contain the Scriptures, both for the first Preachers of the Gospel to
appeal unto for witness, and for the learners also of those times to make search
and trial by. It is certain, that that Translation was not so sound and so
perfect, but it needed in many places correction; and who had been so sufficient
for this work as the Apostles or Apostolic men? Yet it seemed good to the holy
Ghost and to them, to take that which they found, (the same being for the
greatest part true and sufficient) rather than making a new, in that new world
and green age of the Church, to expose themselves to many exceptions and
cavillations, as though they made a Translations to serve their own turn, and
therefore bearing a witness to themselves, their witness not to be regarded.
This may be supposed to be some cause, why the Translation of the Seventy was
allowed to pass for current. Notwithstanding, though it was commended
generally, yet it did not fully content the learned, no not of the Jews. For
not long after Christ, Aquila fell in hand with a new Translation, and after him
Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition,
the Authors whereof were not known. [Epiphan. de mensur. et ponderibus.] These
with the Seventy made up the Hexapla and were worthily and to great purpose
compiled together by Origen. Howbeit the Edition of the Seventy went away with
the credit, and therefore not only was placed in the midst by Origen (for the
worth and excellency thereof above the rest, as Epiphanius gathered) but also
was used by the Greek fathers for the ground and foundation of their
Commentaries. Yea, Epiphanius above named doeth attribute so much unto it, that
he holdeth the Authors thereof not only for Interpreters, but also for Prophets
in some respect [S. August. 2::de dectrin. Christian c. 15]; and Justinian the
Emperor enjoining the Jews his subjects to use especially the Translation of the
Seventy, rendreth this reason thereof, because they were as it were enlightened
with prophetical grace. Yet for all that, as the Egyptians are said of the
Prophet to be men and not God, and their horses flesh and not spirit [Isa 31:3];
so it is evident, (and Saint Jerome affirmeth as much) [S. Jerome. de optimo
genere interpret.] that the Seventy were Interpreters, they were not Prophets;
they did many things well, as learned men; but yet as men they stumbled and
fell, one while through oversight, another while through ignorance, yea,
sometimes they may be noted to add to the Original, and sometimes to take from
it; which made the Apostles to leave them many times, when they left the Hebrew,
and to deliver the sense thereof according to the truth of the word, as the
spirit gave them utterance. This may suffice touching the Greek Translations of
the Old Testament. TRANSLATION
OUT OF HEBREW AND GREEK INTO LATIN There were
also within a few hundred years after CHRIST, translations many into the Latin
tongue: for this tongue also was very fit to convey the Law and the Gospel by,
because in those times very many Countries of the West, yea of the South, East
and North, spake or understood Latin, being made Provinces to the Romans. But
now the Latin Translations were too many to be all good, for they were infinite
(Latini Interprets nullo modo numerari possunt, saith S. Augustine.) [S.
Augustin. de doctr. Christ. lib 2 cap II]. Again they were not out of the
Hebrew fountain (we speak of the Latin Translations of the Old Testament) but
out of the Greek stream, therefore the Greek being not altogether clear, the
Latin derived from it must needs be muddy. This moved S. Jerome a most learned
father, and the best linguist without controversy, of his age, or of any that
went before him, to undertake the translating of the Old Testament, out of the
very fountain with that evidence of great learning, judgment, industry, and
faithfulness, that he had forever bound the Church unto him, in a debt of
special remembrance and thankfulness. THE
TRANSLATING OF THE SCRIPTURE INTO THE VULGAR TONGUES Now through
the Church were thus furnished with Greek and Latin Translations, even before
the faith of CHRIST was generally embraced in the Empire; (for the learned know
that even in S. Jerome's time, the Consul of Rome and his wife were both
Ethnics, and about the same time the greatest part of the Senate also) [S.
Jerome. Marcell.Zosim] yet for all that the godly-learned were not content to
have the Scriptures in the Language which they themselves understood, Greek and
Latin, (as the good Lepers were not content to fare well themselves, but
acquainted their neighbors with the store that God had sent, that they also
might provide for themselves) [2 Kings 7:9] but also for the behoof and edifying
of the unlearned which hungered and thirsted after righteousness, and had souls
to be saved as well as they, they provided Translations into the vulgar for
their Countrymen, insomuch that most nations under heaven did shortly after
their conversion, hear CHRIST speaking unto them in their mother tongue, not by
the voice of their Minister only, but also by the written word translated. If
any doubt hereof, he may be satisfied by examples enough, if enough will serve
the turn. First S. Jerome saith, Multarum gentium linguis Scriptura ante
translata, docet falsa esse quae addita sunt, etc. i.e. "The Scripture being
translated before in the languages of many Nations, doth show that those things
that were added (by Lucian and Hesychius) are false." [S. Jerome. praef. in
4::Evangel.] So S. Jerome in that place. The same Jerome elsewhere affirmeth
that he, the time was, had set forth the translation of the Seventy suae linguae
hominibus, i.e., for his countrymen of Dalmatia [S. Jerome. Sophronio.] Which
words not only Erasmus doth understand to purport, that S. Jerome translated the
Scripture into the Dalmatian tongue, but also Sixtus Senensis [Six. Sen. lib 4],
and Alphonsus a` Castro [Alphon. lb 1 ca 23] (that we speak of no more) men not
to be excepted against by them of Rome, do ingenuously confess as much. So, S.
Chrysostom that lived in S. Jerome's time, giveth evidence with him: "The
doctrine of S. John [saith he] did not in such sort [as the Philosophers' did]
vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians, and
infinite other nations being barbarous people translated it into their [mother]
tongue, and have learned to be [true] Philosophers," he meaneth Christians. [S.
Chrysost. in Johan. cap.I. hom.I.] To this may be added Theodoret, as next unto
him, both for antiquity, and for learning. His words be these, "Every Country
that is under the Sun, is full of these words (of the Apostles and Prophets) and
the Hebrew tongue [he meaneth the Scriptures in the Hebrew tongue] is turned not
only into the Language of the Grecians, but also of the Romans, and Egyptians,
and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and
briefly into all the Languages that any Nation useth. [Theodor. 5. Therapeut.]
So he. In like manner, Ulfilas is reported by Paulus Diaconus and Isidor (and
before them by Sozomen) to have translated the Scriptures into the Gothic
tongue: [P. Diacon. li. 12.] John Bishop of Sevil by Vasseus, to have turned
them into Arabic, about the year of our Lord 717; [Vaseus in Chron. Hispan.]
Bede by Cistertiensis, to have turned a great part of them into Saxon: Efnard by
Trithemius, to have abridged the French Psalter, as Beded had done the Hebrew,
about the year 800: King Alfred by the said Cistertiensis, to have turned the
Psalter into Saxon: [Polydor. Virg. 5 histor.] Methodius by Aventinus (printed
at Ingolstadt) to have turned the Scriptures into Slavonian: [Aventin. lib. 4.]
Valdo, Bishop of Frising by Beatus Rhenanus, to have caused about that time, the
Gospels to be translated into Dutch rhythm, yet extant in the Library of
Corbinian: [Circa annum 900. B. Rhenan. rerum German. lib 2.] Valdus, by divers
to have turned them himself into French, about the year 1160: Charles the Fifth
of that name, surnamed the Wise, to have caused them to be turned into French,
about 200 years after Valdus his time, of which translation there be many copies
yet extant, as witnesseth Beroaldus. Much about that time, even in our King
Richard the second's days, John Trevisa translated them into English, and many
English Bibles in written hand are yet to be seen with divers, translated as it
is very probable, in that age. So the Syrian translation of the New Testament
is in most learned men's Libraries, of Widminstadius his setting forth, and the
Psalter in Arabic is with many, of Augustinus Nebiensis' setting forth. So
Postel affirmeth, that in his travel he saw the Gospels in the Ethiopian tongue;
And Ambrose Thesius allegeth the Pslater of the Indians, which he testifieth to
have been set forth by Potken in Syrian characters. So that, to have the
Scriptures in the mother tongue is not a quaint conceit lately taken up, either
by the Lord Cromwell in England, [Thuan.] or by the Lord Radevile in Polony, or
by the Lord Ungnadius in the Emperor's dominion, but hath been thought upon, and
put in practice of old, even from the first times of the conversion of any
Nation; no doubt, because it was esteemed most profitable, to cause faith to
grow in men's hearts the sooner, and to make them to be able to say with the
words of the Psalms, "As we have heard, so we have seen." [Ps 48:8] THE
UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE SCRIPTURES SHOULD BE DIVULGED
IN THE MOTHER TONGUE, ETC. Now the
Church of Rome would seem at the length to bear a motherly affection towards her
children, and to allow them the Scriptures in their mother tongue: but indeed
it is a gift, not deserving to be called a gift, an unprofitable gift: [Sophecles]
they must first get a licence in writing before they may use them, and to get
that, they must approve themselves to their Confessor, that is, to be such as
are, if not frozen in the dregs, yet soured with the leaven of their
superstition. Howbeit, it seemed too much to Clement the Eighth that there
should be any Licence granted to have them in the vulgar tongue, and therefore
he overruleth and frustrateth the grant of Pius the Fourth. [See the observation
(set forth by Clemen. His authority) upon the 4. rule of Pius the 4. his making
in the index, lib. prohib. pag. 15. ver. 5.] So much are they afraid of the
light of the Scripture, (Lucifugae Scripturarum, as Tertulian speaketh) that
they will not trust the people with it, no not as it is set forth by their own
sworn men, no not with the Licence of their own Bishops and Inquisitors. Yea,
so unwilling they are to communicate the Scriptures to the people's
understanding in any sort, that they are not ashamed to confess, that we forced
them to translate it into English against their wills. This seemeth to argue a
bad cause, or a bad conscience, or both. Sure we are, that it is not he that
hath good gold, that is afraid to bring it to the touchstone, but he that hath
the counterfeit; [Tertul. de resur. carnis.] neither is it the true man that
shunneth the light, but the malefactor, lest his deeds should be reproved [John
3:20]: neither is it the plaindealing Merchant that is unwilling to have the
weights, or the meteyard brought in place, but he that useth deceit. But we
will let them alone for this fault, and return to translation. What's here and how to get there. Text version of this site An easy to read black and white version.
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