Greek can be numbered, but not so the Latin versions; for, in the first ages of the church, whoever could get hold of a Greek codex ventured to translate it into Latin, however slight his knowledge of either language." But one of these versions appears to have been more generally regarded than the rest, and it was known or used under the title of Vetus Itala, or Old Italic. When this was made cannot be precisely determined, but it must have been early in the second century; "at least it was quoted by Tertullian," as Bishop Marsh remarks, "before the close of the century. But before the end of the fourth century, alterations either designed or accidental, which were made by transcribers of the Latin Bible, were become as numerous as the alterations in the Greek Bible before it was corrected by Origen."

These alterations and differences in the Latin text of the Scriptures were regretted by many; and, towards the close of the fourth century, Augustine wrote to Jerome, the most famous biblical scholar of that age, urging him to undertake a new translation of the Word of God, stating that the readings of the Latin manuscripts were so various, that "it was doubted if anything could be proved by them, except that there are as many texts as there are copies." Jerome completed this work, A.D. 390 or 395, for which purpose he went to Cesarea, to consult the Old Testament after the hexaplar text of Origen.

Jerome, afterwards, at the request of his friends, undertook a new version of the Old Testament from the Hebrew, a work which he finished between A.D.

395 and 405. It was occasioned by the controversies with the Jews, who constantly appealed to the original, which was not understood by the Christians. For some time Jerome's version was regarded with caution; and even Augustine feared to make use of it, lest he should offend his friends by its various readings, and so introduce differences between the Greek and Latin churches, and distract the minds of Christians, who had received the Septuagint from the apostles. But confidence in its integrity increased; it was used with the other version; and received the approbation of Pope Gregory I., who testified that he used both versions. Thus sanctioned, numerous transcriptions were made, incorporating both into one, and thus was formed, after various revisions and corrections, the present Vulgate, the standard translation of the Romish church, as determined and pronounced "authentic " in the sixteenth century, by the Council of Trent. It was commanded also that in all sermons, expositions, and disputations, in which the Bible was publicly read, exclusive reference should be made to the Vulgate.

Many Roman Catholics regard this version, so sanctioned, as equal to the original. "Upon this ground many contend," as Bishop Lowth remarks, "that the Vulgate version was dictated by the Holy Spirit, at least was providentially guarded against error; was consequently of divine authority, and more to be regarded than even the original Greek and Hebrew texts. And, in effect, the decree of the council, however limited and moderated by the ex

planation of the more judicious divines, has given to the Vulgate such a high degree of authority, that, in this instance at least, the translation has taken the place of the original; for these translators, instead of the Hebrew and Greek texts, profess to translate the Vulgate."

Various corrections have, from time to time, been made in the manuscripts of this version, especially since the invention of printing; and it is of great value to every student of the Scriptures. Mr. Horne, therefore, states:-"Although the Latin Vulgate is neither inspired nor infallible, as Morinus, Suarez and other advocates of the Romish Church, have attempted to maintain, yet it is allowed to be in general a faithful translation, and sometimes exhibits the sense of Scripture with greater accuracy than the more modern versions; for all those which have been made in modern times, by divines in communion with the Church of Rome, are drawn from the Latin Vulgate, which, in consequence of the decree of the Council of Trent, has been substituted for the original Hebrew and Greek texts."*

* Introduction to the Scriptures, vol. ii., Part i., p. 75.

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CHAPTER IX.

ENGLISH TRANSLATION OF THE SCRIPTURES.

Latin and Saxon in Britain-Translation by Adhelm-EgbertBede-King Alfred — Elfric-Anonymous translation of the Bible-Trevisa-Wycliffe-Tyndal-His labours and martyrdom-Coverdale's labours-Cranmer's Bible-Ordered for use in churches-Geneva Bible-The Bishops' Bible-King James's translation-Its value.

LATIN became, at an early period, the language of the better informed classes in Britain. For this island having been conquered by the Romans, their legions held the country; and under their governors, their language prevailed with their laws and customs. Latin was, therefore, commonly used by those who aspired to public employments, by those who were trained with a superior education, and by the ministers of religion. Though it appears probable, that the doctrines of Christ had been preached to the people in their native tongue. But, in the fifth century Britain was abandoned by the Romans; and the greater part of the country fell under the power of the Saxons, whose language soon became that of the people, especially of the higher classes.

Translations of various parts of the Bible, from the Latin, are known to have been made by several eminent men into the language of the northern parts of

ENGLISH TRANSLATION OF THE SCRIPTURES. 95

Britain. The earliest Anglo-Saxon version is believed to have been the Psalter, by Adhelm, bishop of Sherborn, A.D. 706; and at his request, Egbert, or Eadfrid, translated the four Gospels. Bede, called "The Venerable," or "Wise Saxon," a monk of Northumberland, is said to have translated the whole Bible; he finished a translation of the Gospel of John, on the day of his death, A.D. 735. King Alfred, who died, A.D. 900, is said to have translated the Book of Psalms, and the greater portion of the New Testament. Elfric, or Elfred, Archbishop of Canterbury, about the year 995, appears to have translated the five books of Moses, with Joshua, Judges and Job, and, perhaps, some other books of Scripture.

Popish enmity against the Scriptures, prevailed, however, in those dark ages; and several centuries elapsed before any progress was made to benefit many in this good work. But about the year 1290, a translation was made of the entire Bible, by some individual to us unknown; and three manuscript copies of it are found in Oxford-one in the library of Christ Church, another in that of Queen's College, and the third in the Bodleian Library.

John de Trevisa, vicar of Berkeley, Gloucestershire, and who died in the year 1397, is said to have translated, at least many passages of both the Old and the New Testaments into English, at the request of his patron, the Lord of Berkeley.

John Wycliffe is, however, generally admitted to have made the first complete translation of the Bible in English. It was done about the year 1380; and