The Religion Anciently Professed by the Irish and British, Chapter 1

The Religion Anciently Professed by the Irish and British · Chapter 1

p. 1CHAP. I.

Of the holy Scriptures.

TWo excellent rules doth St. Paul prescribe unto Christians for their direction in the waies of God: the one, that theyaaEphes. 5. 17.Eph 5:17 be not unwise, but understanding what the will of God is; the other, that theybbRom. 12. 3. foreign.Rom 12:3 bee not more wise than behoveth to be wise, but be wise unto sobriety. and that we might know the limits, within which this wisedome and sobriety should bee bounded; hee elsewhere declareth, that not to bee p. 2more wise than is fitting, iscc1 Cor. 4. 6. foreign.1 Cor 4:6 not to be wise above that which is written. Hereupon Sedulius (one of the most ancient Writers that remaineth of this Country birth) delivereth this for the meaning of the former rule;ddScrutamini legem, in quâ voluntas ejus continetur. Sedul. in Ephes. 5.Eph 5 Search the Law, in which the will of God is contained: and this for the later;eePlus vult sapere, qui illa scrutatur quae Lex non dicit. Id. in Rom. 12.Rom 12 He would be more wise than is meete, who searcheth those things that the Law doth not speake of. Unto whom wee will adjoyne Claudius another famous Divine, (counted one of the founders of the University of Paris) who for the illustration of the former, affirmeth that menffProptereà errant, quia Scripturas nesciunt: & quia Scripturas ignorant, consequenter nesciunt virtutem Dei, hoc est, Christum, qui est Dei virtus & Dei sapientia. Claud. in Matth. lib. 3. Habetur MS. Romae in Bibliothecâ Vallicellaná; & Cantabrigiae, in Bibliothce. Colleg. Benedict. & Aulae Pembrochianae. therefore erre, because they know not the Scriptures; and because they are ignorant of the Scriptures, they consequently know not Christ, who is the power of God and the wisedome of God: and for the clearing of the latter, bringeth in that knowne Canon of Saint Hierome; ggHoc, quia de Scripturis non habet authoritatem, eâdem facilitate contemnitur quâ probatur. Id. ib.This, because it hath not authority from the Scriptures, is with the same facility contemned, wherewith it is avowed.

Neither was the practice of our Ancestors herein different from their judgement. For as Bede touching the latter, recordeth of the successors of Colum-kille the great Saint of our Country; that theyhhTantùm ea quae in Propheticis, Evangelicis & Apostolicis literis discere poterant, pietatis & castitatis opera diligenter observantes. Bed. lib. 3. histor. Ecclesiast. cap. 4. observed onelyonly those workes of piety and chastity, which they could learne in the Propheticall, Evangelicall, and Apostolicall writings: so for the former, hee specially noteth of one of the principall of them, to wit, Bishop Aidan; thatiiIn tantum autem vita illius à nostri temporis segniciâ distabat; ut omnes qui cum eo incedebant, sive adtonsi, sive laici, meditari deberent, id est, aut legendis Scripturis, aut Psalmis discendis operam dare. Id. ibid. cap. 5. all such as went in his company, whether they were p. 3of the Clergie, or of the Laity, were tyed to exercise themselves, either in the reading of Scriptures, or in the learning of Psalmes. And long before their time, it was the observation which Saint Chrysostome made of both these Ilands: thatkkforeign Chrysost. in serm. de utilitate lectionis Scripturae, tom. 8 edit. Savil. pag 111. although thou didst goe unto the Ocean, and those Brittish Isles, although thou didst sayle to the Euxine Sea, although thou didst goe unto the Southerne quarters; thou shouldst heare ALL men every where discoursing matters out of the SCRIPTVRE, with another voice indeede, but not with another faith, and with a different tongue, but with an according judgement. Which is in effect the same with that which venerable Bede pronounceth of the Island of Brittaine in his owne dayes, thatllQuinque gentium linguis unam eandem que summae veritatis & verae sublimitatis scien…a… scrutatur & confitetur; Angl…rum videlicet, B…itonum, Scotorum, Pictorum, & Latinorum, quae meditatione Scripturarum caeteris omnibus est facta communis. Bed. lib. 1. Histor. Ecclesiast. cap. 1. in the language of five Nations it did search and confesse one and the same knowledge of the highest truth, and of the true sublimity; to wit, of the English, the Britons, the Scots, the Picts, and the Latins. which last although hee affirmeth by the meditation of the Scriptures to have become common to all the rest: yet the community of that one among the learned, did not take away the property of the other foure among the vulgar, but that such as understood not the Latin, might yet in their own mother tongue have those Scriptures, wherein they might search the knowledge of the highest truth, and of the true sublimity. even as at this day in the reformed Churches, the same Latin tongue is common to all the learned in the meditation and exposition of the Scriptures; and yet the common people for all that, doe in their owne vulgar tongues**Iohn 5. 39.John 5:39 search the Scriptures, because p. 4in them they thinke to have eternall life. For as by us now, so by our forefathers then, themmBonis semper moribus delectatur & consentit; & assiduis Scripturarum meditationibus & eloquiis animam vegetar. Patric. de abuseonibus saeculi, cap. 5. de Pudicitia. continuall meditation of the Scriptures was held to give speciall vigour and vegetation to the soule (as wee reade in the booke attributed unto St. Patrick, of the abuses of the world:) and the holy documents delivered therein, were esteemed by Christians as their chiefe riches; according to that of Columbanus, nnColumban. in Monastichis, & in epistolâ ad Hunaldum.Sint tibi divitiae, divinae dogmata legis. In which heavenly riches our ancient Scottish and Irish did thrive so well, that many worthy personages in forraine parts were content to undergoe a voluntarie exile from their owne Country; that they might more freely trafficke here for so excellent a commodity. And by this meanes Altfrid King of Northumberland, purchased the reputation ofooSuccessit E…gfrido in regnum Altfrit, vir in Scripturis doctissimus. Bed. lib. 4. hist. ca. 26. a man most learned in the Scriptures.

Scottorum qui tum versatus incola terris,

Coelestem intento spirabat corde sophiam.

Nam patriae fines & dulcia liquerat arva,

Sedulus ut Domini mysteria disceret exul.

as Bede writeth of him, in his Poëme of the life of our Countryman St. Cuthbert.

So when wee reade in the same Bede ofppAb ipso tempore pueritiae suae curam non modicam lectionibus saeris, simul & monasticis exhibebat disciplinis. Bed. lib. 3 hist. cap. 19. Ab infantiâ sacris literis & monasticis disciplinis eruditus. Iohannes de Tinmouth (& ex eo Io. Capgrar.) in vita Fursei. Furseus, and in another ancient Author ofqqA puerili aetate magnum habet studium sacras discere literas. Tom. 4. Antiqu. lect. Heur. Canis. pag. 642. Kilianus, that from the time of their very childhood, they had a care to learne the holy Scriptures: it may easily bee collected, that in those dayes it was not thought a thing unfit, that even children should give themselves unto p. 5the studie of the Bible. Wherein how greatly some of them did profit in those tender yeeres, may appeare by that which Boniface the first Archbishop of Mentz, relateth of Livinus (who was trained up in his youth by Benignus inrrDavidic… Psalmo…um melodiis, & sanctorum Evangeliorum mell. fluis lectionibus atque caeteris divitiis exercitationibus E… u fac. in vitâ Livini. the singing of Davids Psalmes, and the reading of the holy Gospels, and other divine exercises) and Ionas of Columbanus; in whosessTantum i…ejus pectore divinatum thesauri Scripturarum conditi tenebantur; ut intra adolescentiae aetatem detentus, Psalmorum librum elimato sermone exponeret. Ion… in vitâ Columba i, cap. 2. breast the treasures of the holy Scriptures were so layd up, that within the compasse of his youthfull yeeres hee set forth an elegant exposition of the booke of the Psalmes, by whose industry likewise afterward, the studie of Gods Word was so propagated; that in the Monasteries which were foundedttB. Burgundofora monasterium quod Euoriacas appellatur, &c. secundùm regulam S. Columbani instituit. Id. in vitâ Burgundos. according to his rule beyond the Seas, not the men only, but the religious women also did carefully attend the same, that through patience and comfort of the Scriptures they might have hope. See for this, the practice of the VirginuuCùm jam in extremis posita posceret per successiones noctium lumen coram se accendi, & sacrae lectionis praeconia ante se legi, &c. Id ibid. Bitihildis lying upon her death bed; reported by the same Ionas, or whosoever else was the Author of the life of Burgundofora.

As for the edition of the Scriptures used in these parts at those times: the Latin translation was so received into common use among the learned, that the principall authority was still reserved to the originall fountaines. Therefore doth Sedulius in the Old Testament commend unto usxxHebraicam veritatem Sedul. in Galat. 3. & Hebr. 7.Gal 3Heb 7 the Hebrew verity (for so with S. Hierome doth he style it:) and in the New correct oftentimes the vulgar Latin according to the truth of the Greek copies. For example: in 1 Cor. 7 34. p. 6he readeth as wee doe, There is difference betweene a wife and a virgin; and not as the Rhemists have translated it out of the Latin. Rom. 12. 19. hee readeth, Non vosmetipsos vindicantes, not avenging your selves: where the vulgar Latin hath corruptly, Non vosmetipsos defendentes, not defending your selves. Rom. 3. 4. where the Rhemists translate according to the Latin, God is true: hee sheweth that in the Greeke copies it is found, Let God be true, or, let God be made true. Rom. 15. 17. hee noteth that the Latin bookes have put glory for gloriation. Galat. 1. 16. where the Rhemists have according to the Latin, I condescended not to flesh & bloud: he saith, that in Graeco meliùs habet (for so must his words bee here corrected out of St. Hierome, whom hee followeth) the Greek hath it better, I conferred not. Rom. 8. 3. where the Rhemists say of God, according to the Latin translation, that of sinne hee damned sinne in the flesh: Sedulius affirmeth, that veriùs habetur apud Graecos, it is more truly expressed in the Greeke bookes; that for sinne he damned sinne in the flesh. Lastly, where the Rhemists translate after their Latin copie, Gal. 5. 9. A little leaven corrupteth the whole paste: hee saith it should be, leaveneth, (as we have it) andyyNon, ut malè in Latinis codicious, corrumpit. Sedul. in Gal. 5.Gal 5 not corrupteth, as it is ill read in the Latin bookes. So where they translate by the same authority, Galat. 6. 1. Instruct such an one in the spirit of lenitie: zzInstruat; sive, ut melius habetur in Graeco, perficiat in spiritu lenitatis. Claud. in Gal. 6.Gal 6Claudius, following St. Hierome, affirmeth that it is better in the Greeke, Restore or Perfect him. and where they make St. Peter say, Mat. 16. 22. Lord, bee it farre from thee: aaAbsit à te Domine: vel ut meliùs habetur in Graeco; Propitius esto tibi, Domine. Id. lib. 2. comment. in Matth.he noteth, that it is better in the Greeke, Lord, favour thy selfe.

p. 7In the old Testament I observe that our Writers doe more usually follow the translation taken out of the Septuagint, than the Vulgar Latine, which is now received in the Church of Rome. So, for example, where the Vulgar Latin hath Esay 32. 4.bbLingua balbo…um velociter loquetur & planè. The tongue of the stammerers (or mafflers, as the Doway Translation would have it englished) shall speak readily and plainely: in the Confession of St. Patricke ccLinguae balbutientes velociter discent loqui pacem.wee finde it layd downe more agreeably to theddforeign, Greeke lection: The stammering tongues shall swiftly learne to speak peace. and in his Epistle to Coroticus or Cereticus; eeExultabitis sicut vituli ex vinculis resoluti. Graec. foreign.Malach. 4. 2. You shall dance as calves loosed out of bands: where our common Latin hath;ffSalietis sicut vituli de armento. You shall leape as calves of the heard. And Iob 20. 15, 16.ggDivitiae quas congregabit injustè, evomentur de ventre ejus, trahit illum angelus mortis. Itá draconum mulctabi…ur: interficiet illum lingua colubri. Graec. foreign. The riches which he shall gather unjustly, shall be vomited out of his belly, the Angel of death draweth him. Hee shall be mulcted with the wrath of Dragons: the tongue of the Serpent shall kill him. where the Vulgar Latin readeth: hhDivitias quas devoravit …vomet, & de ventie illius extrah…t …as Deus. Caput aspidum suget, & occidet cum lingua viperae.The riches, which he hath devoured, he shall vomit out, and God shall draw them forth out of his belly. He shall suck the head of Aspes, and the Vipers tongue shall kill him. The same course is likewise observed by Sedulius in his citations. But Gildas the Briton in some Bookes, (as Deuteronomy, Esay and Ieremy, for example) useth to follow the Vulgar Latin translated out of the Hebrew; in others (as the bookes of Chronicles, Iob, Proverbs, Ezekiel, and the small Prophets) the elder Latin translated out of the Greeke, as also long after him his country man**…nn. Hisior. Briton. cap. 1. Nennius, in reckoning p. 8the yeares of the age of the world, followeth the LXX. and Asser alledgeth the text, Genes. 4. 7. iiSi rectè offeras, rectè autem non dividas, peccas. Asser Menervens. de gestis Alfreat R.If thou offer aright, and dost not divide aright, thou sinnest; according to thekkforeign. Greek reading: whereas the Vulgar Latin hath it;llNonne si bene egeris, recipies? fin autem malè, statim in foribus peccatum …derit? If thou doe well, shalt thou not receive againe? but if thou doest ill, shall not thy sinne forthwith be present at the doore?

Of the Psalter there are extant foure Latin translations out of the Greeke, (namely the old Italian, the Romane, the Gallican, and that of Millayne:) and one out of the Hebrew, composed by St. Hierome: which though it bee now excluded out of the body of the Bible, and the Gallican admitted in the roome thereof; yet in some Manuscript Copies, it still retaineth his ancient place. three whereof I have seene my selfe in Cambridge, the one in Trinitie, the other in Benet, and the third in Iesus Colledge Librarie: where this translation out of the Hebrew, and not the Vulgar out of the Greek, is inserted into the context of the Bible. In the citations of Gildas, and the Confession of Saint Patrick, I observe that the Roman Psalter is followed, rather than the Gallican: in the quotations of Sedulius, on the other side, the Gallican rather than the Roman. Claudius speaking of a text in the 118^th. (or as he accounteth it, the 117^th.) mmIn Psalmo 117. ubi LXX. interpretes transtulerunt, O Domine salvū me fac; in Hebraeo scriptum est, Anna Adonai Osanna: quod interpres noster Hieronymus diligentiùs elucidans ita transtulit; Obsecro Domine, salva obsecro. Claud. Scot. in Matth. lib. 3.Psalme, saith, that where the LXX. Interpreters did translate it, O Lord save me, it was written in the Hebrew, Anna Adonai Osanna: which our Interpreter Hierom (saith he) more diligently explaining, translated thus; I beseech thee, O Lord, save I beseech thee. Before p. 9this translation of S. Hierome, nnMS. in Bibliothec… eruditissi…i antistiatis D. Guilielmi Bedelli, Kilmorersis & Ardachadensis apud nos Episcopi.I have seene an Epigram prefixed by Ricemarch the Briton; who by Caradoc of Lhancarpan ooCaradoc. in Chronico Cambriae, circa annum 1099. ad quem in aliis etiam Annalibus Britannicis MSS. annotatum repperi. Sub hujus anni ambitum morti succumbit Richmarch cogno. mine Sapiens, filius Sulgeni Episcopi, cum jam annum XLIII. aetatis ageret.is commended for the godliest, wisest, and greatest Clerke that had been in Wales many yeares before his time, his father Sulgen Bishop of S. Davids only excepted, who had brought him up, and a great number of learned disciples. He having in this Epigramme said of those who translated the Psalter out of Greeke, that they did darken the Hebrew rayes with thir Latin clowde: addeth of S. Hierome, that being replenished with the Hebrew fountaine, hee did more cleerely and briefly discover the truth; as drawing it out of the first vessell immediately, and not taking it at the second hand. To this purpose thus expresseth he himselfe;

Ebraeis nablam custodit littera signis:

Pro captu quam quisque suo sermone Latino

Edidit, innumeros Linguâ variante libellos;

Ebraeum que jubar suffuscat nube Latina.

Nam tepefacta ferum dant tertia labrasaporem.

Sed sacer Hieronymus, Ebraeo fonte repletus,

Lucidiùs nudat verum, breviusque ministrat.

Namque secunda creat, nam tertia vascula vitat.

Now for those bookes annexed to the Old Testament, which S. Hierom calleth Apocryphall, others Ecclesiasticall; true it is that in our Irish and Brittish writers some of them are alledged as parcels of Scripture, and propheticall writings; those especially that commonly bare the name of Salomon. But so also is the fourth booke of Esdras cited by Gildas, in the name ofppQuid praetereà beatus Esdras Propheta ille, Bibliotheca legis, minatus sit attendite. Gild. Epist. blessed Esdras the Prophet; which yet our Romanists will not admit to be Canonicall: neither p. 10doe our writers mention any of the rest with more titles of respect than wee finde given unto them by others of the ancient Fathers, who yet in expresse termes doe exclude them out of the number of those bookes which properly are to be esteemed Canonicall. So that from hence no sufficient proofe can bee taken, that our ancestours did herein depart from the tradition of the Elder Church,**Vid. Richard. Armachanum, de questionib. Armeniorum, … 18. cap. 1. delivered by S. Hierome in his Prologues, and explained by Brito (a Briton, it seemeth, by nation, as well as by appellation) in his commentaries upon the same; which being heretofore joyned with the Ordinarie Glosse upon the Bible, have of late proved so distastefull unto our Popish Divines, that in their new editions (printed at Lyons anno 1590. and at Venice afterward) they have quite crossed them out of their books.

Yet Marianus Scotus (who was borne in Ireland in the MXXVIII. yeare of our Lord) was somewhat more carefull to maintaine the ancient bounds of the Canon set by his forefathers. For he in his Chronicle, following Eusebius and S. Hierom, at the reigne of Artaxerxes Longimanus writeth thus: qqHucus que Hebraeorum divina Scriptura tempurum seriem continet. Quae verò post haec apud Iudaeos sunt gesta, de libro Maccabaeorum, & Iosephi at que Aphricani scriptis exhibentur. Marian. Chron. MS.Hitherto the divine Scripture of the Hebrewes containeth the order of Times. But those things that after this were done among the Iewes, are represented out of the booke of the Maccabees, and the writings of Iosephus and Aphricanus. But before him, more plainly, the author of the book de mirabilibus Scripturae (who is accounted to have lived here, about the yeare DCLVII.)rrIn Maccabaeorum libris etsi aliquid mirabilium numero inserendum conveniens fuisse huic ordini inveniatur; de hoc tamen nullâ curâ satigabimur: quia tantum agere proposuimus, unde divini canonis mirabilibus exiguam (quamvis ingenioli nostri modulum excedentem) historicam expositionem ex parte aliquâ tangeremus. Lib. 2. de mirabilib. Script. cap. 34. (inter opera B. Augustini, tom. 3.) In the bookes p. 11of the Maccabees, howsoever some wonderfull things bee found, which might conveniently bee inserted into this ranke; yet w…ll wee not weary our selves with any care thereof▪ because wee only purposed to touch in some measure a short historicall exposition of the wonderfull things contained in the divine canon. as also in the apocryphall additions of Daniel, hee telleth us, that what is reported ssDe …acu vero iterùm & Abacuk translato in Belis & Draconis fabulà, idcirco in hoc ordine non ponitur; quòd in authoritate divinae Scripturae non habentur. ibid. cap. 32.touching the lake (or denne) and the carrying of Abackuk, in the fable of Bel and the Dragon, is not therefore placed in this ranke, because these things have not the authority of divine Scripture.

And so much concerning the holy Scriptures.