In gland in Spenser's days was a nest of singing birds; in the days of Tyndale it was the home of scholars who laid their gifts and graces on the altar for the translation and dissemination of the Holy Scriptures In the years after Tyndale led the way so splendidly, translations came in like a flood. Almost all of that, however, as we have seen, were based on his work-all of them, indeed, which were of real importance and they are often closely connected with each being for the most part revisions rather than distinct translations.
In the year 1534, Archbishop Cranmer, a true friend of the Evangel, persuaded Convocation to petition for an English version of the Bible; and in the following year. Thomas Cromwell, likewise a true friend of faith and freedom, persuaded Miles Coverdale to undertake the The outcome was what is usually called Coverdale's Bible, and sometimes also the Treacle Bible, because of its translation of Jeremiah 8:22, 'Is there no 'triale in Gilead?' It was issued on October 4, 1535, with dedication to King Henry and Queen Anne, which was afterwards changed as the royal consorts changed. Important as it is, however, as the first complete Bible printed in the English language, it can hardly be admitted to be in the full line of the true apostolic succession . It was not based on a study of the originals, but in the Vulgate and on Luther's German Bible, three volumes of which were printed in 1524 and the remaining two in 1532, and which was now pursuing its triumphant career.
"To help me," he said, "herein I have had sundry translations not only in Latin, but also of the Dutch interpreters, whom because of their singular gifts, and special diligence in the Bible, I have been the more glad to follow for the most part." But although a translation from the Vulgate had been a great achievement in Wycliff's day, when no better text was available, it was far otherwise at a time when Tyndale was showing every scholar the better path. The 1537 edition of Coverdale's Bible bore the announcement set forth with the King's most gracious license. Because of this, as well as because of its intrinsic worth, it had a large circulation. Its circulation was also helped by the fact that it was used at first by the clergy in their obedience to the injunction to put a copy of the English Bible in a prominent place in every church.
In the year 1537, there appeared what is known as Matthew's Bible, which has already been described as being practically Tyndale 's. Matthew was in reality John Rogers, who was the first martyr in Queen Mary's reign. The pseudonym may have been adopted to withdraw attention from the fact that his Bible was so largely Tyndale's, his writings having been condemned by the authorities. Rogers was a friend of Tyndale; his literary executor in fact. His Bible may be regarded as the first Authorized Version, although later on in the same year the second edition of Coverdale's also appeared with the royal licence. It contained numerous notes and woodcuts, as well as a considerable amount of matter resembling modern 'Bible Helps.' If we take Tyndale's version as the standard and starting-point, as we should, this may be taken as the first revision of it.
In 1539, there appeared what is known as Taverner's Bible, the work of Richard Taverner, another scholarly friend of the truth., Less is known of his version than of any other in that era of versions; but it may be noted that in 1549, an edition of it was published in five small volumes, for the convenience of those who were unable to purchase an entire Bible at one time. Like its predecessors, it had notes, which were, however, less polemical than those in Matthew's Bible, some of which were vehemently anti-Roman.
In the same year as Taverner's, there appeared what has ever since been known as the Great Bible, because of its size, and which may be taken as the second revision in the Tyndale succession. Its pages are fifteen inches in length and more than nine in breadth. It is also known as Cranmer's, because of the preface which he wrote to the second edition ; as Cromwell's, because he had most to do with its preparation ; and in the royal instructions to the translators of the Authorized Version, as Whitchurch's, from the name of one of the printers. By a royal proclamation made during one of the high tides when the study of Scripture was approved by the authorities, a copy of this Bible was ordered to be put in every church. In some cases they were chained to desks; and a few of these chained Bibles have been preserved in some old churches. This version was due to the desire of Cromwell and Cranmer, and their friends, to have an English Bible which might become national like Luther's translation into German. It is probable also, and in no way to be wondered at, that the controversial notes in Matthew's Bible were held to disqualify it for this great position. Coverdale was again appealed to for this new service and he was assisted by 'divers excellent learned men,' of whose names, however, there is no record.
As a matter of fact, the Great Bible is little more than a revision of Matthew's revision. When it appeared it had a wonderful reception. Crowds gathered round the copies in the churches, one reading while the rest listened or discussed or even wrangled. Bishop Bonner complained that the Bible had become more attractive than the Service, and threatened to have it removed. Before 1541, seven large editions of the Great Bible were sold in addition to many issues of the earlier versions, which likewise held on their way; and although there was a reaction against the circulation of the Scriptures during the later years of Henry VIII., the short reign of his son saw at least thirteen new editions of the Bible, and thirty-five of the New Testament. The Great Bible still lives in the Psalms in the Prayer Book, and in the 'Comfortable Words' in the Communion Service of the Church of England.
In the year 1560, yet another version appeared which was destined to play a great part in the stirring times which were at hand; and which may be taken as the third revision of Tyndale's work. This was what is known as the Geneva Bible, from the city where it was prepared. It is also known as the Breeches Bible from its rendering of Genesis 3.7: 'And they sewed fig-leaves together, and made themselves breeches.' It has several features which commended it for popular use, and it became the Bible of the people as no other version did until the Authorized Version appeared. Not the least of its attractions were its sturdy, lucid notes; and in 1649 an edition of the Authorized Version was brought out with these Genevan notes appended. Fuller says that when they were finally withdrawn, the people complained that they could not see into the sense of the Scriptures for lack of the spectacles of the Genevan annotations. Indeed, as late as 1810, an edition of the Authorized Version appeared with short notes by several learned and pious Reformers, which were virtually the old Genevan notes formerly so much prized.
Other attractions of this Geneva version were the adoption of Roman type instead of the black letter in which all English Bibles had previously been printed, and the division of the chapters into verses. The use of italics was also introduced to indicate those words not in the original, which had been supplied in the translation to suit the English idiom. They were, how- ever, often introduced where they were not required, since the words supplied were involved in the original if not actually expressed. The division into verses, so far as the New Testament was concerned, had been made by Robert Stephen, the French printer, for his Greek New Testament of 1551; but with all its convenience, it sometimes interferes with the sense, and is often very arbitrary. The division into chapters had appeared as early as Wycliff's time, and was used by him. Some ascribe it to Cardinal Hugo, and others to Langton, Archbishop of Canterbury. It also is sometimes done without discrimination, especially in the Epistles of St. Paul.
The Geneva Bible unquestionably stands next to the Authorized Version alike for its historical importance, and for its accuracy and scholarship . Among those who shared in its preparation were William Whittingham, whose New Testament has a place in the succession, Thomas Sampson, and Anthony Gilby, along with Cole, Goodman, Coverdale, and others, who, like Paul in the Roman prison and Luther in the Wartburg, turned their enforced leisure to good account. It is unlikely that John Knox took part in the work, as has sometimes been claimed. Its version of the Apocrypha, which it is frequently said to have omitted, was largely influenced by a French translation due to Beza. In the original edition there was a good Bible index, a series of maps, and much other prefatory and helpful matter, along with its admirable notes. For sixty years it was the most popular version in England and Scotland, at least one hundred and fifty editions of it having been issued; some say as many as two hundred. In one year, 1599, no fewer than ten large editions were printed. It was the only serious rival the Authorized Version encountered, and was the favorite version of the Puritans. It is noteworthy that it left the authorship of the Epistle to the Hebrews an open question. The name of Paul is not only omitted, but it is argued in a prefatory note that seeing the Spirit of God is the Author thereof, it diminisheth nothing the authority, although we know not with what pen He wrote it.
The fourth and final revision of Tyndale's work, prior to 1611, was the Bishops' Bible, which appeared in 1568. It was due to the desire of Parker, the Archbishop of Canterbury, and others to provide a version which would rival the Geneva Bible in popular favor, and be free from the Calvinism which characterized so many of its pithy notes. 'Its mischievous glosses' were thought to be 'undermining the Church of England.'
The Bishops' Bible was the work of Anglican divines, mostly bishops as the name indicates; but it is said to be the most unsatisfactory and useless of the old translations. It was so expensive as to be practically inaccessible to the people, and it did not commend itself to scholars. It held its place as long as it did because it took the place of the Great Bible in the services of the Church, and was the only version recognized by Convocation. As early as 1571, Convocation ordered a folio copy to be placed in the hall or dining-room of every Bishop, for the use of his servants ; and also that each church should be supplied with this version. The Puritans, however, never acknowledged its authority or made much use of it.
The only other version which falls to be mentioned is that issued by the Roman Catholics; and as it, like Coverdale's, was not derived from the original tongues, it likewise is not in the apostolic succession but is of secondary importance, although it played its part in the final result in 1611. It was prepared by the scholars of the English seminary at Douai, who hoped by the use of appropriate ecclesiastical terms and the addition of notes on Romish lines to guard readers against error. The New Testament was issued at Rheims in 1582, and the Old Testament at Douai in 1609; and the work is spoken of as the Rhemish, or as the Rheims and Douai version. It professed to be based on a greater respect for the Septuagint, the Vulgate, and other ancient translations than previous English versions; it" being roundly declared that the Latin version had been made before the Greek and Hebrew texts had been 'foully corrupted by Jews and heretics.' It was very deficient in purity of English diction ; but since 1750 it has been brought nearer the Authorized Version; and since then its notes have also been fewer in number. The late Lord Bute said that it did not commend itself to the English ear; but on the other hand it must be acknowledged that many of the felicities of our Authorized Version are due to it, and that many of its theological terms, such as propitiation, victim, remission, and impenitent, were adopted by King James's translators.
So the good work of revision and translation went on in a fashion which makes it all the more remarkable that for nearly two centuries and three-quarters after 1611 no further revision was seriously attempted. The truth is that, so far as the English of the Authorized Version is concerned, these frequent revisions had made it such that no further revision on that score could have been seriously proposed ; such had been the satisfactory result of the various revisions of the work done by Tyndale. Had it not been that valuable manuscripts and versions unknown or unavailable in the seventeenth century had come to light and had been so collated that scholars became increasingly able to arrive at a text far nearer the original than was possible three centuries ago, it is more than probable that the Authorized Version would not only still have been reigning among the English-speaking peoples, but would have been reigning without a rival. But as the revisers of 1611 themselves asked, 'To whom was it ever imputed for a failing' (by such as were wise) to go over that which he had 'done, and to amend it where he saw cause?' Reverence for God's Word, loyalty to the eternal verities, and patient pressing on in the fullest light we have to Him who is the Light, all involve a readiness to revise whenever the need for revision really comes.
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