This version of the New Testament, the first printed in Modern English, was translated from the Vulgate in 1582 during the reign of Queen Elizabeth I by English exiles in France. Gregory Martin was the translator and was assisted by editors William Allen and Richard Bristow at the English College of Rheims. The 1582 New Testament together with the Old Testament, also translated and edited by this team of English Catholic exiles, has become known as the Douai Bible. To learn more about this book and its history at the Burns Library read Barbara Adams Hebard’s article “Arthur the Theologian” available on the Burns Library Blog.

This English translation of the Old Testament, completed almost thirty years after the New Testament printed at Rheims, was translated by Gregory Martin and revised by William Allen, Richard Bristow, William Rainolds, and Thomas Worthington. Martin used the Vulgate, as approved by the Council of Trent, as his source text, and his overuse of Latinate structures and vocabulary often mar the text. Despite being a source for the more popular King James Bible, the Douai Bible did not become popular—even amongst Catholics—until it was overhauled by Richard Challoner in the eighteenth century.

This translation of Orazio Torsellino’s original work on the life of St. Francis Xavier is thought to have been executed by Thomas Fitzherbert (1552–1640). Born into means and educated at Oxford, Fitzherbert was imprisoned at age 20 for recusancy and, on his release, went to London, where he joined a group of other young Catholics in order to aid the work of Edmund Campion and Robert Parsons. He was ordained a priest in 1602 and became a Jesuit in 1612. A noted controversialist and a figure who seemed to have aroused suspicion from all quarters, he was implicated and charged by the English parliament in a plot to poison Queen Elizabeth in 1592 and amazingly, in 1595, the Spanish government began to suspect that he was an agent of the very same queen.

This rare work has been expertly conserved and rebound in the Burns Library conservation lab.

One of three papal legates to the Council of Trent, Reginald Pole (1500-1558) delivered the opening sermon and wrote De Concilio Liber in 1546 following the first convening of the Council. It is a highly critical work that explores the governance and orthodoxy of the Catholic Church itself.

Pole wrote Reformatio Anglicae 10 years later, in 1556, during the reign of Queen Mary. The book contains a series of prescribed changes to canon law intended, in part, to ease the reattachment of a now Catholic England to Rome. When both Pole and Mary died on the same day in 1558, the throne was inherited by Elizabeth, marking a restoration of the Anglican Church and permanent severing of ties to Rome.

Both of these editions were printed by the Aldine Press in 1562. An important firm in the history of publishing, the Aldine Press is remembered for its many contributions to modern typography and book design (founder Aldus Manutius invented the italic font and helped to popularize the octavo format). Aldine books are often easily recognized by the iconic “dolphin and anchor” device that appears on many of their title pages.

A prominent Anglican controversialist and rabid anti-Catholic, Lynde (1579–1636) published his first work in 1623 and subsequently became embroiled in an extended literary feud with several prominent recusant Catholic authors over the historical justification for Protestantism. The feud produced a number of books from both sides of the issue. This particular book is an historical and theological exploration of early Catholicism intended to prove that the Anglican/Protestant tradition had in fact always existed but that it had been supplanted by the Papal hierarchy, which represented a later perversion of that tradition.

This controversial treatise was written in 1629 by Matthew Kellison, a Catholic theologian and president of the English college at Douay. Its publication caused a great stir—not only did Kellison intend the book to be an attack on Protestantism, but in it, he also downplayed the importance of religious orders within the hierarchy of the Catholic Church, an omission that immediately piqued the ire of the English Jesuits, among others.

A treatise of the hierarchie came at a time of growing schism within the recusant community and spawned a series of sharp literary rebuttals, many from the same Catholic controversialists who were also attacking the Church of England. In 1630 John Floyd, whose Paire of spectacles is featured in this exhibit, published a lengthy retort to Kellison, in which he said, “In the drift of his writing, he may seem to resemble the sea-crabb, which looketh one way and goeth the other,” a reference to Kellison’s perceived betrayal of the Jesuits in deference to the secular Catholic clergy.

Robert Parsons (1546–1610) was an English Jesuit intellectual, missionary, and controversialist. Like many Catholic members of the faculty at Oxford, he was forced to resign, and left the college in 1574. He spent the 1570s abroad, helping to organize Catholic missions and eventually accompanied Edmund Campion to England. Parsons again fled to the continent after Campion’s arrest and execution, never to return. He founded the English College at St. Omer in 1594.

This book, which represents one of Parsons’ responses to the Anglican Sir Francis Hastings (c.1546–1610), is indicative of the active Anglican/Catholic debate that played out in print. Hastings published A watch-word to all religious, and true hearted English-men in 1598, after circulating his views on Catholicism in manuscript form some years earlier. Parsons replied the following year, arguing for a Catholic presence in English life. In 1600, Hastings retorted, which prompted this final statement from Parsons on the matter in 1602.

Michael Christopherson was the pseudonym for Jesuit Michael Walpole, who while living in Douai defended the teachings of Cardinal Bellarmine against the attacks of one of England’s royal chaplains. His defense was printed at the English College Press in St. Omer. He dedicates the volume to James I in an attempt to draw the king’s attention to the plight of Catholics in England.

This little devotional text was translated from its original Spanish by George Cotton, who carried out his work while imprisoned in London for recusancy. Cotton dedicated the volume to English Benedictine nuns living in Rouen where the book was printed. This small volume suggests to its reader that “we can neither tast of God, nor enioy any spirituall dilighte and divine comforte, yf first we despise not the world, and the Pleasures therof.”

This first English translation of Saint Edmund Campion’s original text offered the English speaking world an introduction to the his apology for Catholicism. Campion’s famous ‘brag’ that “no one Protestant nor all the Protestants living…can maintain their doctrine in disputation,” lies behind this tract, which lists Campion’s ten reasons for challenging the established Church in England.

The subtle differences between these two copies of the same book speak to the challenges of setting type, printing, and binding, both during the hand-press era and within the often clandestine world of recusant publishing.

Note that the first page of Chapter 1 on the left differs in content from the first page of the same book on the right. Both were originally printed with two first pages, one of which was in fact a dummy from an earlier edition. Containing a slightly different text, it was left in for binding purposes and should have been torn out of both books (cancelled) at the time of production. However, on the right, this superfluous page was mistakenly left in, resulting in a single book that contains two slightly differing first pages; a certain oddity for the reader.

Jesuit Henry Hawkins (bap. 1577, d. 1646) translated this study of saintly lives from its original Italian. In his note to the English reader he presents the original author, Giovanni Pietro Maffei, (1536?–1603) “thus clad, and reuersed in our English VVeedes, that he mighte now walke as familiar amongst VS, as in his natiue Vulgar he hath done : As properly Ours, as Theirs from whence he came. Since, besides that Examples and Liues of SAINTS are vniuersall, and common to the whole Church, some of theose are found to be of our Nation.” The title page has a false imprint; it was most likely printed by the English College Press in St. Omer.

Written by a seminary priest who went by the name John Brereley, this tract seeks to explain the virtues of Catholicism by turning Protestant arguments back on themselves. This revised and enlarged edition of the original work also includes a dedication to James I. The layout of this book, with its extensive marginal notes and citations, demonstrates the author’s commitment to close textual argumentation and reveals the dialogic nature of the controversy.

This slim volume on the lives of the saints is notable for a number of reasons. Note that the title specifically refers to spiritually heroic people from the three kingdoms of England, Scotland, and Ireland. This is in keeping with the internationalist character of Roman Catholicism, and was often emphasized in the struggle with the more nationalistic Reformed churches found in the various nations of northern Europe.

The author of this volume, John Wilson (ca. 1575–ca. 1645), was also the head of the press of the English College at Saint-Omer. From his direction came the first of many volumes used in the College’s classrooms as well as those clandestinely destined for England. This work was published in 1608, marking it as one of seven titles published in the first year of existence of the press.

In best controversialist fashion, this volume prompted an anonymous Protestant response, entitled The Fierie Tryall of Gods Saints as a Counter-poyze to I.W. priest his English Martyrologie. And the Detestable Ends of Popish Traytors. Published in London, 1611.

This devotional tract was printed for the English bookseller John Heigham. Heigham is believed to have been involved with a secret Catholic press in Whitefriar and was later imprisoned for his actions during the final decade of the sixteenth century. He left England for the Continent in 1603 and continued in the Catholic book trade. In addition to commissioning religious texts and working with the English College press in St. Omer, Heigham organized the illicit export of Catholic books into England.

This book of meditations, written originally in Spanish by the Dominican friar Louis de Granada, was translated into English by Richard Hopkins. This small volume of devotions can be seen as part of a devotional movement in England made popular through print. Louis de Granada argued that the reading of devotional literature was “verie profitable: for somuch as they be unto us as it were domme preachers.” In referring to books as “dumb preachers,” he emphasizes the importance of written tracts in the absence of other forms of pastoral guidance. Since, Catholic priests were banned and in many cases executed in England, books such as these served those English Catholics who lacked spiritual leadership.

This 1583 book, edited by William Cardinal Allen (1532–1594), details the persecution of Catholics under Elizabeth I. Allen, like Cardinal Pole, was an important English Catholic clergy member and played a crucial role in shaping recusant resistance to uniformity, sometimes to the detriment of his own cause.

Allen was, in exile, the titular head of the Roman Catholic Church in England in addition to being an active papal diplomat. He is perhaps most notably remembered for founding the English College at Douay/Rheims, and was also responsible for organizing Catholic missionary work in England, through which he sought to clandestinely rebuild a Catholic clergy that would be prepared to reestablish itself should the Anglican monarchy fail.

Allen was appointed by the Pope to help revise the Latin Vulgate Bible in 1570, and the Douay/Rheims Bible, the first edition of which is included in this exhibit, was undertaken at his behest.