by Parker to Queen Elizabeth, on the publication of this edition of the Bible, we meet with the following account of what had been attempted in it :-" Amonge divers observations which have bin regarded in this recognition, one was, not to make yt vary much from that translation which was commonlye used by publicke order, except wher eyther the verytie of the Hebrue and Greke moved alteration; or wher the Text was, by sum negligence, mutilated from the originall; so that I trust your loving subjected shall se good cause, in your Majesties dayes, to thanke God, and to rejoyce to see this His Treasor of His Holy Worde so set oute, as may be proved (so far as mortall man's knowledge can attaine to, or as far forth as God hath hitherto revealed) to be faithfully handeled in the vulgar Tonge." This translation was used in the churches for forty years; though the Geneva Bible was more read in private houses. The Bishops' Bible did not satisfy the bishops, and soon after King James ascended the throne, in 1602, he was moved to give orders for a new version. Fifty-four learned men were appointed to this important labor: but, before it was commenced, seven of the persons nominated were either dead or had declined the task; for the list, as given us by Fuller, comprises only forty-seven names. They were divided into six classes. Ten were to meet at Westminister, and to translate from the Pentateuch to the end of the second book of Kings. Eight, assembled at Cambridge, were to finish the rest of the Historical Books and the Hagiographa. At Oxford, seven were to undertake the four greater prophets, with the Lamentations of Jeremiah, and the twelve minor prophets. The four Gospels, Acts of the Apostles, and the Apocalyse, were assigned to another company of eight, also at Oxford: and the Epistles of St. Paul, together with the remaining Canonical Epistles, were allotted to another company of seven, at Westminister. Lastly, another company at Cambridge were to translate the remaining books, including the Prayer of Manasseh. Of this Horne testifies as follows: "Each book passed the scrutiny of all the translators successively. In the first instance, each individual translated every book which was allotted to his division. Secondly, the readings to be adopted were agreed upon by the whole of that company assembled together, at which meeting each translator must have been solely occupied by his own version. The book, thus finished, was sent to each of the other companies to be examined; and at these meetings it probably was, as Selden informs us, that "one read the translation, the rest holding in their hands some Bible, either of the learned tongues, or French, Spanish, Italian, &c. If they found any fault, they spoke; if not, he read on." Further, the translators were empowered to call to their assistance any learned men, whose studies enabled them to be serviceable, when an urgent occasion of difficulty presented itself, The translation was commenced in the spring of 1607, and the completion of it occupied almost three years. At the expiration of that time, three copies of the whole Bible, thus translated and revised, were sent to London,-one from Oxford, one from Cambridge, and a third from Westminister. Here a committee of six, two being deputed by the companies at Oxford, two by those at Cambridge, and two by those at Westminister, reviewed and polished the whole work: which was finally revised by Dr. Smith (afterwards bishop of Gloucester), who wrote the preface, and by Dr. Bilson, bishop of Winchester. This translation of the Bible was first published in folio in 1611: the expense attending it was wholly defrayed by Robert Barker, patentee of the office of King's printer. After the publication of the present authorized translation, all the other versions gradually fell into disuse, with the exception of the Psalms, and the Epistles and Gospels in the Book of Common Prayer, which were still continued, the former according to the translation of Cranmer's Bible, and the latter according to that of the Bishops' Bible, until the final revision of the Liturgy, in 1661; at which time the Epistles and Gospels were taken from the present version, but the Psalms are still retained according to the translation of Cranmer's Bible." King James' version possessed considerable literary excellence, and were it purged from doctrinal incorrectness, would be valuable for English readers. It often reproduces the sense of the original tongues better than any other modern version. King James' version has very recently been revised by British and American scholars, but it is certain that this revision has robbed the English text of much of its excellence. Rev. Daniel R. Goodwin, a protestant divine, has ably shown the abortion of the revision of the New Testament. (Notes on the Late Revision of the New Testament Version: New York, 1883.) In the year 1582, William (afterward Cardinal) Allen, Gregory Martin and Richard Bristow made a translation of the New Testament at the English Catholic college of Rheims, under the following title: The New Testament of Iesvs Christ, translated faithfvlly into English out of the authentical Latin, according to the best corrected copies of the same, diligently conferred with the Greeke, and other editions in diuers languages: Vvith Argvments of bookes and chapters, Annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the Corrvptions of diuers late translations, and for cleering the Controversies in religion, of these daies: In the English College of Rhemes. Printed at Rhemes by Iohn Fogny. 1582. 4to. Thomas Worthington affixed the notes to the text. From the place of its origin it was called the Rheims version. After the college was removed to Douay, the same scholars translated the Old Testament under the title: The Holie Bible faithfvlly translated into English ovt of the Avthentical Latin. Diligently conferred with the Hebrew, Greeke, and other Editions in diuers languages. With Argvments of the Bookes, and Chapters: Annotations: Tables: and other helpes for better vnderstanding of the text: for discouerie of corrvptions in some late translations: and for clearing Controversies in Religion. By the English College of Doway by Lavrence Kellam. 1609-10. 2 vols. 4to. These being united form the Rheims-Douay Bible, the "editio princeps" of all English Catholic versions. In 1750 it was revised by Dr. Challoner, and this revision is the one usually in use. The Rheims-Douay version is not of high critical worth. As it agrees with the Vulgate in nearly everything, it enjoys, in a certain sense, the doctrinal immunity from error of the Vulgate. This can not be said of any other existing English translation. But it also largely contains the imperfections of the Vulgate. The work of making a new translation has often been spoken of, but owing to the vastness of the enterprise, has never been put into effect. Catholic scholars recognize the need, and let us hope that ere long some ripe and good scholar may take it up and finish it. This work can not be done as a business enterprise. To execute it well, will require the true student, and the sustained study and labor of a lifetime. The annexed plates exhibit specimens of the early English translations. 6 A man was sente fro god to whom the name was Ion, 7 this man cam in to witnessynge, that he schulde bere witnessynge of the li3t, that alle men schulden bileue bi hym, he was not the list, but that he schulde bere witnessynge of the list, 9 ther was a verri list: whiche listneth eche man that cometh in to this world, 10 he was in the world, and the world was made bi him and the world knewe hym not. 11 he cam in to his owne thingishise resceyueden hym not: 12 but hou many euer resceiueden hym: he 3af to hem power to be made the sones of god, to hem that bileueden in his name. not. CRANMER, 1539. ENGLISH. SPECIMEN, FROM ST. JOHN, CHAP. I. v. 1 to 12. MATTHEW, 1537. IN the beginninge was the worde, and the worde was with God: and the worde was 1 IN the beginnynge was IN the begynnynge was the worde, and the worde the worde, and the worde was with God: and the worde was with God, and God was was God. 2 The same was y worde. The same was in God. The same was in the in the beginnynge with God. the begynnynge with God. beginnynge wyth God. All 3 All thinges were made by All thinges were made by thinges were made by it, and it, and with out it, was made the same, and without the wythout it, was made nonothinge, that was made. same was made nothinge that thynge that was made. In it 4 In it was lyfe, and the lyfe was made. In him was the was lyfe, and the lyfe was was the lyght of men, 5 and life, and the life was the the lyght of men, and the the lyght shyneth in the light of men; and the light lyght shyneth in y darckdarcknes, but the darcknes shyneth in the darknesse, nes but the darcknes comcomprehended it not. and the darkness compre-prehended it not. hended it not. 6 There was a man sent There was sent from God a There was a man sent from from God, whose name was man, whose name was Ihon. God, whose name was John. Iohn. 7 The same cam as a The same came for a wit- The same cam as a witnes witnes to beare witnes of the nesse, to beare wytnesse of to beare wytnes of the lyght, lyght, that all inen through y light, that thorow him that all men through him him myght beleve. 8 He was they all might beleue. He myght beleue. He was not not that lyght: but to beare was not that light, but that that lyght: but to beare witnes witnes of the lyght. 9 That he might beare witnesse of of the lyght. That was a true was a true lyght, which y light. That was the true lyght whych lyghteth all me lyghteth all men that come light, which lighteth all men, that come into the worlde. He into the worlde. 10 He was that come in to this worlde. was in the worlde, and the in the worlde, and the worlde He was in the worlde, the worlde was made by hym: was made by him: and yet worlde was made by him, and yet the worlde knewe hym the worlde knewe him not. and y' worlde knewe him not. 11 He cam amonge his (awne) and his awne receaved him not. 12 But as meny as receaved him, to them he gave power to be the sonnes of God in that they beleved on his name. GENEVA, 1557. 1 IN the begynnynge was 1 IN the beginnyng was the worde, and the worde the word, and the worde was was wyth God and God with God, and that worde was the worde. 2 The same was God. 2 The same was was in the begynnyng with in the begynnyng with God. God. 3 All thynges were 3 Althinges were made by it, made by it, and without it, and without it was made was made nothynge that was nothing that was made. 4 In made. 4 In it was lyfe, and it was lyfe, and the lyfe was the lyfe was the lyght of the light of men. 5 Ånd the men, 5 and the lyght shyn-light shineth in darkenes, and eth in darcknes, and the the darknes comprehended it darcknes comprehended it not. 6 There was a man sent from God, whose name was 6 There was sent from God Iohn. 7 The same came for a man, whose name was Iohn. a wytnes, to beare wytnes of 7 The same cam as a wytnes the light, that all men through to beare wytnes of the lyght, hym might beleue. He was that all men through hym not that light, but was sent to myght beleue. 8 He was beare wytnes of the light. not that lyght: but was sent to beare wytnes of the lyght. 9 That was that true lyght, 9 That lyght was the true which lyghteth all men that lyght, whych lyghteth euery come into the worlde. 10 He man that cometh into the was in the worlde, and the worlde. 10 He was in the worlde was made by hym: worlde, and the worlde was and the worlde knewe him made by hym: and the not. 11 He came among his worlde knewe hym not. owne, and his owne receaued 11 He cam amonge hys him not. awne, and hys awne receaued him not. 12 But as 12 But as many as receaued many as receaued hym to hym, to them he gaue power them gaue he power to be to be the sonnes of God, euen the sonnes of God: euen them to them that beleue in his that beleued on hys name. name. not. 1 IN the begynnyng was IN the beginning_vvas the worde, and the worde was the WORD, and the WORD with God: and that worde vvas vvith God, and God vvas was God. 2 The same was the WORD. 2 This vvas in in the begynnyng with God. the beginning vvith God. All thynges were made by Al things vvere made by it: and without it, was inade nothyng that was made. In it was lyfe, and the lyfe was the lyght of men. 5 And the lyght shyneth in darkenesse: and the darkenesse comprehended it not. him: and vvithout him vvas made nothing. That vvhich vvas made, in him vvas life, and the life vvas the light of men: 5 and the light shineth in darkenesse, and the darkenesse did not com6 There was a man sent prchend it. 6 There vvas a from God whose name was man sent from God, vvhose John: 7 The same came for a name vvas Iohn. 7 This man witnesse, to beare witnesse came for testimonie: to giue of the lyght, that all men testimonie of the light, that through hym myght beleue. al might beleeue through him. 8 He was not that lyght: 8 He vvas not the light, but was sent to beare wit- but to giue testimonie of the nesse of the lyght. 9 That light. It vvas the true light, [lyght] was the true lyght, vvhich lighteneth euery man which lyghteth every man that commeth into this vvorld. that commeth into the worlde. 10 He was in the vvorld, and 10 He was in the worlde, and the vvorld vvas made by him, the worlde was made by hym, and the vvorld knevv him and the worlde knewe hym not. not. 11 He came hym not. 12 But as many 11 He came into his ovvne, and his ovvne received him not. 12 But as many as receiued him, he gaue them povver to be made the sonnes of God, to those that beleeue in his name. CHAPTER XXXII. BIBLICAL HERMENEUTICS. In the acquisition of all knowledge, man should order all its different branches to one grand scope: namely, to develop the powers of the soul, and make the being of man godlike. Now in that cultivation of the soul, the science of Holy Scripture is most immediate to the end of all study. The other departments of human knowledge contain but the faint and broken accents of nature; the Holy Scriptures contain the clear voice of God from Heaven. Hence there should also be this order in the human knowable, that all the sciences should be subservient to the study of God in the Holy Code. Man should study the different sciences with the view of coming closer to the Creator through the consideration of his works. The man, then, who essays to interpret the word of God, should bring to his task the possession of vast and varied knowledge, that truth may beget truth, and the message of the Creator may be received in its fulness, in the mind made receptive by careful preparation. The student of Scripture takes up the grandest and sublimest system of philosophy, the truest and best system of ethics, and the grand basis of dogmatic truth. The human mind is limited, the compass of its cognitions is never vast, and it would be presumption in it to undertake to find the sense of the Holy Code without much laborious preparation. A man with some happy faculty of expression may treat of many themes of human knowledge without great mental application. He may be able to spend his time in visiting and social converse, and yet be able to treat indifferently well the aforesaid themes; but if a man would draw anything more than pious generalities out of the Scriptures, he must study. In the words of Jerome: "Agricolae, caementarii, fabri, metallorum lignorumve caesores, lanarii quoque et fullones, et ceteri, qui variam supellectilem et vilia opuscula fabricantur, absque doctore, esse non possunt quod cupiunt. Quod medicorum est, Promittunt medici; tractant fabrilia fabri. Sola Scripturarum ars, quam sibi omnes passim vindicant : Hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt, lacerant, docent, antequam discant. Alii adducto supercilio grandia verba trutinantes inter mulier KK |