title

:

Translating for King James

author

:

Bois, John.; Allen, Ward; Walker, Anthony

publisher

:

Vanderbilt University Press

isbn10 | asin

:

print isbn13

:

9780826512468

ebook isbn13

:

9780585132679

language

:

English

subject

Bible.--English--Versions--Authorized, Bois, John,--1560-1644.

publication date

:

1993

lcc

:

BS186.B6eb

ddc

:

220.52/03

subject

:

Bible.--English--Versions--Authorized, Bois, John,--1560-1644.

Page iii

Translating for King James

Being a true copy of the only notes made

by a translator

of

King James's Bible,

the Authorized Version,

as the Final Committee of Review revised the translation of

Romans through Revelation

at Stationers' Hall in London in 1610-1611:

taken by

THE REVEREND JOHN BOIS,

rector of Boxworth, Prebendary of Ely, sometime Scholar and Fellow of

St. John's College in Cambridge, and there Chief Lecturer

in Greek for some ten years,

these notes were for three centuries lost,

and only now are come to light, through a copy made by the hand

of

William Fulman,

Clergyman, Antiquarian, and Collector, who, upon his death,

in sixteen hundred eighty and eight, bequeathed

to Corpus Christi College, Oxford,

his papers, containing this copy of Fr. Bois's notes

Here translated and edited

by WARD ALLEN

Vanderbilt University Press

Page iv

To Peggy McComas Allen

The manuscript in which John Bois's notes appear is MS C.C.C. 312 of the Fulman Collection of Corpus Christi College Library, Oxford University. Pages 61r-80r of that manuscript, containing the Bois notes, are photographically reproduced in this volume with the permission of the President and Fellows of Corpus Christi College.

Paperback edition 1993

93 94 95 96 97 5 4 3 2 1

ISBN 0-8265-1246-1

Copyright © 1969 by

Vanderbilt University Press

ISBN 0-8265-1246-1

Library of Congress Catalogue Card Number 69-17535

Printed in the United States of America

Page v

PREFACE TO THE PAPERBACK EDITION

John Bois, Andrew Downes, and their fellow translators are now my old companions. This acquaintance has made clear just what John Selden meant when he wrote that Andrew Downes was "most excellent" in Greek and just why Sir Henry Savile gave John Bois approbation for his notes on St. John Chrysostom's homilies. The translators of the Authorized Version had great learning and subtle minds. Scholars who have written about the Reverend John Bois's notes have shown the effects of this great learning and these subtle minds on the Authorized Version. The steady flow of ideas prompted by these notes gives hope that this new paperback edition will serve to swell the flow.

Since the original printing of Translating For King James, many studies of the notes have suggested their various uses. An important examination of Bois's record forms one chapter in Irena Doruta Backus's The Reformed Roots of the English New Testament(Pickwick Press, 1980). The section on Bois's notes in Muneharu Kitagaki's Principles and Problems of Translation in Seventeenth-Century England (Yamaguchi Shoten, 1981) has as subject the link between exactness and ambiguity in biblical translation. Olga S. Opfell's The King James Bible Translators (McFarland & Co., 1982), a detailed survey of the progress of the translation, describes the work of the General Meeting. In The Making of the English Bible (Carcanet New Press, 1982; Philosophical Library, 1983) and in "English Translations of the Bible," in The Literary Guide to the Bible, edited by Robert Alter and Frank Kermode (Harvard University Press, 1987), Gerald Hammond points up by way of examples the translators' literary skills. Stephen Prickett brings the notes into clear focus in developing his challenging ideas in Words and the Word (Cambridge University Press, 1982), as does David Norton in his magisterial work, A History of the Bible as Literature (Cambridge University Press, 1993). Samuel Hornsby's essays on minute points of punctuation and diction unlock secrets of the notes. And in The Bible and the Literary Critic (Fortress Press, 1991), Amos N. Wilder's concise description of what the notes reveal also suggests their many uses.

My debts to readers are many. The Reverend John Harwell and Mrs. Marjorie Boensen King have spotted errors and sent notice of them. The Reverend Germain Marc'hadour has

Page vi

been generous in opening to me the treasury of his learning. I have included an errata sheet for the correction of errors in the original printing. Finally, let me repeat from the original preface to this book my debt to Gustavus S. Paine, who made known in The Learned Men (1959) his discovery of John Bois's notes.

WARD ALLEN

AUBURN, ALABAMA

AUGUST 1993

Page vii

PREFACE

The story of the publication of John Bois's notes is a simple one. Some years ago, I learned through Dr. F. H. A. Scrivener's book, The Authorized Edition of the English Bible (1661) (Cambridge: the University Press, 1884), that John Bois, one of the translators of the Authorized Version, had made notes while the company of review, of which he was a member, prepared the final edition of their translation at Stationers' Hall during the years 1610-1611. Bois, and he only, had made notes as the company deliberated over the final version. From time out of memory the notes have been lost.

For one who had beguiled leisure hours in puzzling over the revisions that the translators of the Authorized Version had formed in their edition out of previous translations, the dream of recovering the lost notes floated as an unbodied joy. Dr. Scrivener nourished that dream with the conjecture that Some day the lost notes would perhaps turn up in a private collection.

Long after I had abandoned hope of glimpsing the notes ever, it happened that they fell my way, full-bodied. A photograph and some remarks on John Bois and his notes in Gustavus S. Paine's book, The Learned Men (New York: Thomas Y. Crowell, 1959), gave me hope that a true copy of the notes rested in the Bodleian Library. Mr. T. H. Aston, the librarian of Corpus Christi College, Oxford, was kind enough to furnish me with a photographic copy of the manuscript which Mr. Paine had described. A close study has convinced me that MS. C.C.C. 312 exhibits substantially a section, at least, of the notes which John Bois made at Stationers' Hall. The notes appear on thirty-nine manuscript pages, 61r-80r, and are concerned with problems of translating biblical passages from Romans through Revelation, with addenda covering First Corinthians through Revelation.

I published a preliminary description of these notes in the Renaissance News, Winter 1966, with the hope that if any scholars doubted the authenticity of the notes, they would make their doubts known. Several scholars, biblical, literary, and classical, were kind enough to write to me expressing their convicton that the notes which I had described and argued for were, indeed, a good copy of the lost notes. The introduction to this book adds to the evidence in that article an elaborate study which has as its single

Page viii

end to demonstrate that the notes which are reproduced in this book are a good copy of those notes which John Bois made at Stationers' Hall.

This book has been designed for both scholar and general reader. For the scholar, the manuscript is reproduced photographically, in full. For the general reader, an edition of the notes appears on facing pages to the manuscript: there is printed a translation of the Latin portion of the manuscript, a transliteration of the Renaissance Greek characters into contemporary symbols, with the errors of the Greek in the notes silently corrected, and a transcription in italics of the English portions of the manuscript. The translation is close, and the punctuation reproduces the punctuation of the notes as nearly as possible, so that a reader may work easily from translation to manuscript. A translation for each Greek word or phrase follows in brackets after the Greek. Though awkward in appearance, this will permit the reader wishing to find a word in his Greek dictionary, but unfamiliar with Renaissance Greek abbreviations, to locate the word: at the same time, it will afford a continuous flow of text for the reader who has no Greek.

Though final accents on single Greek words and the final words of phrases and clauses in the notes appear almost invariably to be grave, these accents have been changed to acute in the transcription. The neuter article sometimes modifies the word with which it stands but frequently represents, instead, "the word," "the phrase," or "the clause.'' For example, the phrase vim under Apocalypse, Cap. 16.8, fol. 80r, means ''the force of the word [to burn]."

William Fulman's notes occur in the margin. Some marginal notes are corrections. Where the force of the correction is obvious, the correction has been incorporated into the text of the translation. Some marginal notes are single letters, capital and lower case. These letters refer the reader to the addenda, ff. 78r-80r. For example, the A which follows the note on I Cor. 4.9 and precedes the note on 7.2, fol. 63r, directs the reader to the addenda where notes A occur on I Cor. 4.12, 4.15, 5.3, 5-4, and 6.4. Since this particular reference contains several notes, there is a lower case a which directs the reader back to the text and a lower case a in the text at the point where the reader will take up.

There are two appendices to this work. The first identifies references in the notes. An asterisk will precede any verse, on the pages which face the manuscript, to which there is a reference in Appendix A. The references in Appendix A represent the character of the original texts, except for cursive s and for the Greek. The variety and difficulty of Renaissance Greek characters makes impractical any attempt to reproduce, except by photography, the exact printing of any Greek text from Renaissance books, beautiful as those Greek texts are. The second appendix reprints a life of John Bois, written by his friend and contemporary, Anthony Walker. This work has, in the

Page ix

past, furnished almost all that has been known about the experiences of a single translator of the Authorized Version. The account reproduced in Appendix B may be found in Francis Peck's Desiderata Curiosa (London: Printed for Thomas Evans, 1779). An independent manuscript account of Walker's life may be found in the British Museum, Harleian MS. 7053. This manuscript, written by an 18th-century hand, is essentially the account which Peck prints.

For the antiquarian, these notes of John Bois will supply the pleasure of calling to mind past days, antique places, and noble men now long dead. For the reader of Holy Scripture, they will supply the pleasure of discovering fresh ways of apprehending the sense of Scripture. For the philologist, they will supply the pleasure which one finds in tracing words through their byways. For the theologian, they will provide the pleasure of discovering, by way of sources, the connotations which certain words and ideas brought to the translators' minds. For all, they will supply the pleasure of the sense of the miraculous. Out of mere human beings who worked and even quarreled in company came the miraculous perfection of the Authorized Version.

It remains for me to acknowledge my thanks to those who have given me many a helping hand with this work. The President and Fellows of Corpus Christi College, Oxford, have generously given me permission to publish MS. C.C.C. 312. Mr. T. H. Aston, the librarian of Corpus Christi College, has been generous in arranging for details of reproducing the manuscript. The thirty-nine bromide prints for the facsimile reproductions of Bois's notes were made under the direction of Mr. K. E. Butler, for the Printer to the University, Oxford University. For permission to print most of the references in Appendix A of this work, I am indebted to the Trustees of the British Museum, which owns the copies of most of the sixteenth- and seventeenth-century works that I have used. Mr. Alan Day of London has run down references in the British Museum, as have unknown benefactors in the Reading Room of the Museum. The Auburn University Research Council has supported me in the purchase of photographs and microfilm. The Harvard University Library very kindly lent me Peck's Desiderata and Coxe's Catalogus Codicum MSS. qui in Collegiis Aulisque Oxoniensibus (Oxonii: E. Typographo Academico, 1852). Dr. Elizabeth Story Donno was kind enough to offer the space in Renaissance News which afforded me the opportunity to make an initial description of the notes. Thomas Nelson & Sons have granted permission to quote from the text of the New Testament Octapla. I have applied to many men for advice on certain points and have received generous responses. Among those to whom I am particularly indebted are Dr. Franklin B. Williams, whose advice on one matter saved me from certain disaster; Dr. Revilo P. Oliver; the Very Rev. Francis Dvornik; and Mr. Charles M. Ford, Jr. Miss Martha

Page x

I. Strayhorn of Vanderbilt University Press has been most patient in her thought and advice as to how to pull together such a diverse book as this is. I am obligated also to Miss Betty McKee, who so carefully prepared the typescript for Appendix B.

AUBURN, ALABAMA

WARD ALLEN

SEPTEMBER 1968

Page xi

CONTENTS

Introduction: John Bois, his Notes

1

Notes and Translation

35

Romans

37

1 Corinthians

43

2 Corinthians

49

Galatians

55

Ephesians

59

Philipplans

61

Colossians

63

1 Thessalonians

65

2 Thessalonians

65

1 Timothy

65

2 Timothy

71

Titus

73

Philemon

75

Hebrews

75

James

87

1 Peter

89

2 Peter

93

1 John

97

2 John

97

3 John

99

Jude

99

Apocalypse of John

99

Addenda to Notes, 1 Corinthians

105

Addenda to Notes, 2 Corinthians

107

Addendum to Notes, Galatians

107

Addenda to Notes, Ephesians

109

Addendum to Notes, Philipplans

109

Addenda to Notes, Colossians

109

Addendum to Notes, 1 Thessalonians

111

Addenda to Notes, 1 Timothy

111

Addendum to Notes, 2 Timothy

111

Addenda to Notes, Hebrews

111

Addendum to Notes, 1 John

111

Addenda to Notes, Apocalypse

113

References Cited in John Bois's Notes

114

Anthony Walker, "Life of John Bois"

125

Index

153

Errata

156

Page 1

INTRODUCTION: JOHN BOIS, HIS NOTES

Page 3

In the year of our Lord God. 1643. and m the Reign of our Sovereign Lord the King, King Charles, the 19th," John Bois, Senior, "Prebendarie of the Cathedrall Church of Ely, & Rectr of the Parish Church of Boxworth," set his hand and seal to his last will and testament. First, he gave and bequeathed his soul "unto the hands of almighty God, from whom I first receivd It, nothing doubting but that He will restore It unto Me again at the Generall Resurrection." And he desired for his body decent interment according to the custom in the Church of England. Secondly, he distributed land, money, furniture, silver spoons, and a trunk full of fine linen to a son, a daughter, a daughter-in-law, two grandchildren, and a servant; money to the poor of the Parish of Box-worth, to the Church of Boxworth for reparation, to the poor sort living in the City of Ely, and to those who did service in the choir at Ely^1

In the midst of his settlements of all manner of things for all manner of persons, Bois was most elaborate and most specific in guarding the dispersal of his books and papers, for books and papers "may easily catch Harm." Two books he gave in thankful remembrance to "St. Johns College in the University of Cambridge." He listed the books in his library that were borrowed, and he begged that they might be restored to their right owners. Two books were to be returned to the "Right Reverend Father in God Ralph now Bishop of Exeter, who I hope will pardon my Boldness, in filling the Margents of one of His Books, with such Notes as came then into My Mind.'' The bulk of his books and papers Bois left to his daughter, Anne Bois. However, to the end that they might be "skilfully regarded & duely looked unto," he intreated his "very Good Friend Master John Killingworth, now dwelling at Boxworth, and Supplying My place there, to be ayding & help-full to My Daughter in the disposing the Foresaid Books & Papers, to Her best Use and Commodity.''

Among those papers were the notes which Fr. Bois had kept when he served with the company of review which supervised the printing of the Authorized Version of the English Bible. Dr. F. H. A. Scrivener, biblical critic and reviser and editor of

1. Harleian MS. 7053, foil. 125-129. "The Harleian manuscript is written by the hand which records a list of Degrees conferred by George II. at Cambridge, April 25, 1728. . . ." F. H. A. Scrivener, The Authorized Edition of the English Bible (1611), Its Subsequent Reprints and Modern Representatives (Cambridge: at the University Press, 1884), p. 12.

Page 4

English Bibles, has written, "Could these notes be recovered, they would solve . . . many . . . questions of great interest."2 He has added wistfully in a footnote to that statement, "They were no doubt sold, and may yet be found in some private collection." Prof. Alfred W. Pollard, bibliographer and scholar, has speculated, "If the notes which Dr. Boys treasured so carefully to the end of his life had been preserved, it might be possible to trace, if only for a single section, the work done at the different stages of the revision.''3

The span of time from the first public suggestion by Dr. John Reynolds, President of Corpus Christi College, Oxford, for a revision of the English Bible to the printing of the Authorized Version was some seven years, 1604-1611. The revision was first proposed at a Conference at Hampton Court which King James I had called in an effort to ameliorate growing friction between the Puritan and Anglican wings of the church. On Saturday, January 14, 1604, King James assembled his Lords, Bishops, and other of his Clergy in the Privy Chamber of Hampton Court to discuss principal matters which reduced themselves under three heads:

First concerning the Booke of Common Prayer, & diuine seruice vsed in this Church. Second, Excommunication in the Ecclesiasticall Courtes. Third, the Prouiding of fitte and able Ministers for Ireland.4

At the second day's meeting, Monday, January 16, Dr. Reynolds reduced all matters disliked or questioned under the first heading of Saturday's list to four:

1. That the Doctrine of the Church might be preserued in purity, according to Gods word.

2. That good Pastors might be planted in all Churches, to preach the same.

3. That the Church gouernment, might be sincerely administred according to Gods word.

4. That the Booke of Common Prayer, might be fitted to more increase of pietie.5

During the discussion of the catechism, a matter which fell under the first heading, Dr. Reynolds moved that there might be made a new translation of the Bible. Tiffs motion pleased the King:

Whereupon his Highnesse wished, that some especiall pains should be taken in that behalf for one vniforme translation (professing that he could neuer, yet, see a Bible well translated in English; but the worst of all, his Maiestie thought the Geneua to be) and this to be done by the best learned in both the Vniuersities, after them to be reuiewed by the Bishops, and the chiefe learned of the Church; from them to be presented to the Priuy Councell; and lastly to bee ratified by his Royall authority; . . .6

On the third and last day of the conference, Wednesday, January 18, all matters having been settled, "His

2. Scrivener, op. cit., p. 13.

3. Alfred W. Pollard, Records of the English Bible (London: Oxford University Press, 1911), p. 60.

4. William Barlow, The Summe and Substance of the Conference, which, it pleased his Excellent Maiestie to haue with the Lords, Bishops, and other of his Clergie, (at which the most of the Lordes of the Councell were present) in his Majesties Priuy-Chamber, at Hampton Court. Ianuary 14, 1603. (London: Printed by Iohn Windet; for Mathew Law, and are to be sold at his shop in Powles Churchyeard, neare S. Austens Gate, 1604), [S.T.C. 1456], pp. 6-7.

5. Ibid., p. 2:5.

6. Ibid., p. 46.

Page 5

Malestie departed into the inner Chamber, all the Lordes presently went to the Councell Chamber, to appoint Commissioners, for the seuerall matters before referred."7

By June 30, 1604, the translators had been appointed. There were, at the least, forty-seven translators, at the most, fifty-four. They were divided into six companies, two of which would work at each place where the translators gathered: Westminster, Cambridge, and Oxford.

John Bois, a forty-four-year-old priest, rector of Boxworth, near Cambridge, a former scholar and fellow of St. John's College, Cambridge, and for ten years chief lecturer there in Greek, was one of the men selected for the second Cambridge company. Bois had entered St. John's College as a student at the age of fifteen and had established there a brilliant record in both Greek and Latin. From his earliest days as a student, Bois had attracted the attention of his tutor, Andrew Downes, then king's professor and chief lecturer in Greek at St. John's. Now, both Downes and Bois were to serve as translators with the company at Cambridge which would prepare the Apocrypha.

Bois's contemporary biographer, Dr. Anthony Walker, records that there was some grumbling among the Cambridge clergy about Bois's selection; they complained that they needed no help from the country. Bois's skill as a linguist, however, was of such value that he not only served as an official member of the second Cambridge company of translators, but also worked unofficially with another company and was subsequently chosen as one of the final committee of review charged with delivering the single master copy of the finished translation to the printers.

According to their instructions, the translators were to base their work upon the Bishops' Bible; and to this end, Robert Barker, his Majesty's printer, furnished them forty large Church Bibles to use as working copies. The translators were charged to consult also Tyndale's Bible, Matthew's Bible, Coverdale's Bible, and Whitchurch's Bible.

Work on the translation progressed in three stages. Each company prepared its preliminary translation. From these preliminary translations, the committee of review prepared a final version at Stationers' Hall in London. Thomas Bilson, Bishop of Winchester, and Dr. Miles Smith, a learned Orientalist, prebendary of Hereford and Exeter Cathedrals and later Bishop of

7. Ibid., p. 103 [sig. o 41, page 101 being misnumbered as 105]. And see "The Translators to the Reader," (Scrivener, op. cit., p. 288): "For the very historical truth is, that upon the importunate petitions of the Puritans at his Majesty's coming to this crown, the conference at Hampton Court having been appointed for hearing their complaints, when by force of reason they were put from all other grounds, they had recourse at the last to this shift, that they could not with good conscience subscribe to the Communion book, since it maintained the Bible as it was there translated, which was, as they said, a most corrupted translation. And although this was judged to be but a very poor and empty shift, yet even hereupon did his Majesty begin to bethink himself of the good that might ensue by a new translation, and presently after gave order for this translation which is now presented unto thee. Thus much to satisfy our scrupulous brethren."

Page 6

Gloucester, supplied the finishing touches.

At Westminster, the company assigned to the Old Testament translated the "Penteteuchon. The Story from Joshua to the first Book of Chronicles, exclusive."8 In that company were "Mr. Dean of Westminster [Lancelot Andrewes], Mr. Dean of Paul's [John Overall], Mr. Doctor Saravia, Mr. Doctor Clark, Mr. Doctor Leifield, Mr. Doctor Teigh, Mr. Burleigh, Mr. King, Mr. Thompson, Mr. Beadwell." The second company at Westminster, assigned to the New Testament, translated "The Epistles of St. Paul. The Canonical Epistles." In that company were "Dean of Chester [William Barlow], Dr. Hutchinson, Dr. Spencer, Mr. Fenton, Mr. Rabbett, Mr. Sanderson, Mr. Dakins.''

At Cambridge, the company assigned to the Old Testament translated "From the First of the Chronicles, with the rest of the Story, and the Hagiographi, viz. Job, Psalms, Proverbs, Canticles, Ecclesiastes." In that company were "Mr. Lively, Mr. Richardson, Mr. Chatterton, Mr. Dillingham, Mr. Harrison, Mr. Andrews, Mr. Spalding, Mr. Binge." The second company at Cambridge, assigned to the Apocrypha, translated "The Prayer of Manasses and the rest of the Apocrypha." In that company were "Doctor Dewport, Dr. Branthwait, Dr. Radclife, Mr. Warde, Eman., Mr. Downs, Mr. Boyes, Mr. Warde, Reg."

At Oxford, the company assigned to the Old Testament translated "The four, or greater Prophets, with the Lamentations, and the twelve lesser Prophets." In that company were "Doctor Harding, Dr. Reynolds, Dr. Holland, Dr. Kilbye, Mr. Smith, Mr. Brett, Mr. Fairclough." The second company at Oxford, assigned to the New Testament, translated "The four Gospels. Acts of the Apostles. Apocalyps." In that company were "Mr. Dean of Christchurch [Thomas Ravis], Mr. Dean of Winchester [George Abbott], Mr. Dean of Worcester [Richard Edes], Mr. Dean of Windsor [Giles Thompson], Mr. Savile, Dr. Perne, Dr. Ravens, Mr. Harmer."

No record survives that divides the periods of time which the translators spent in accomplishing specific tasks during the seven years. But there is evidence enough to save speculation about the matter from being merely idle. In November 1604, Lancelot Andrewes mentioned, in a letter, that he was translating with a company. The translators were probably working in earnest, then, by 1605. The Bible was printed in 1611. The committee of review worked during 1610-1611, preparing a final draft for the printer.

Bois, according to Anthony Walker, spent four years on this translation, in addition to the nine months during which he served on the committee of review. Bois translated, then, during the years 1605-1608, though it is possible to

8. This list is from Pollard, op. cit., pp. 49-53. And see Gustavus S. Paine, The Learned Men (New York: Thomas Y. Crowell, 1959), p. 21. Paine argues, on evidence of a document in the Public Records Office, that the name of William Thorne should be added to the list of translators.

Page 7

understand some few months in addition to the round number of four years.

It is wrong to assume that each company completed its work at the same time. Indeed, Bois's company at Cambridge finished its translation of the Apocrypha so early that Bois was able to assist another company in its work. One group may have been done by 1608; another, by 1609; another, at the last minute, in 1610. Such a division is clear and orderly and accounts for the work, year by year.

A difficulty arises in this calculation of time from a statement in the preface to the A.V., "The Translators to the Reader": ". . . the work hath not been huddled up in seventy two days, but hath cost the workmen, as light as it seemeth, the pains of twice seven times seventy two days, and more."9 Such a figure makes a total of some two years and nine months, a span far short of Bois's four years. But Walker makes clear that Bois discharged his cure on Sundays. Subtract Sundays from the total, and the 1008 working days come to three years and two months. The preface acknowledges a greater time span than that, in adding the word, "more." The number seventy-two appears in the preface because the translators of the Septuagint are reputed to have finished their work in seventy-two days. ''Twice seven times seventy two days" is deliberate, of course, echoing St. Matthew 1822, and signifying, by the echo, unending patience. Thrice seven times would have given a figure of working days of four years and eight months, a span of time which is, no doubt, too long, for in addition to the elimination of Sundays from the working days, it is necessary to eliminate some time for administrative duties and exchanges among the translators. Thus, the approximation of time which the allusion requires and the statement of time in actual working days in "The Translator to the Reader'' account for any discrepancy of facts as we know them about the work of the companies of translators. That work took from four to five years.

Though it seems an incredibly short span of time for such a task, a company of twelve scholars in nine months then made a final review of the translation and prepared for the printer the text of the Authorized Version, with only the finishing touch from Bishop Bilson and Dr. Smith to follow.10 In the company of twelve scholars were the brilliant and capable Bois and his old Greek teacher, sensitive, crusty, admirable Andrew Downes, representing the company from Cambridge which had translated the Apocrypha. Anthony

Walker writes, of Bois:

Four years he spent in this service [translating], at the end whereof (the whole

9. Scrivener, op. cit., pp. 297-298.

10. Pollard, op. cit., pp. 336-339. And see Appendix B of this work, Anthony Walker's "Life of John Bois." Anthony Walker sets the number of men as six who served in the company of review. The report presented to the Synod of Dort states that twelve delegates served in this company. Dr. Walker states that two were chosen out of each company to be members of the company of review. There were six companies. However, Dr. Walker multiplied the two by the number of places rather than by the number of companies. The report presented to the Synod of Dort is probably correct. Dr. Walker is probably in error.

Page 8

work being finished, and three copys of the whole Bible being sent to London, one from Cambridge, a second from Oxford, and a third from Westminster) a new choyce was to be made of six in all, two out of each company to review the whole work, and extract one out of all three, to be committed to the press. For the dispatch of this business Mr. Downs & he, out of Cambridge company, were sent for up to London, where meeting their four fellow labourers they went daily to Stationers Hall, and in three quarters of a year fulfilled their task. All which time they receivd duly 30sh. each of them by the week, from the Company of Stationers, tho' before they had no thing. Whilest they were conversant in this last business, he, & he only tooke notes of their proceedings, which he diligently kept to his dying day.11

The fine linen mentioned in John Bois's will has vanished; the silver is gone; for three centuries, the notes which Scrivener hoped to see recovered and Pollard despaired of were believed lost. Had it not been for the care of another clergyman, a skilled antiquarian and collector, so they might be, still.

<><><><><><><><><><><><>

In 1643, when Bois was testifying to his will, William Fulman, born in a place famous as the home of Sir Philip SidneyPenshurst, in Kent was ten years old.12 He was the son of a carpenter. According to his contemporary and friend, Anthony à Wood, Fulman came to the notice of Dr. Hammond, the local parson, who procured him a chorister's place in Magdalene College, Oxford, where the lad was well grounded in school learning. He became a scholar at Corpus Christi College. Being a zealous son of the Church of England, he was ejected "by the parliamentarian, visitors," but was eventually restored upon the King's Restoration. He was created master of arts and made fellow of his house. Finally, Fulman was presented "to the rectory of MeyseyHampton, where he finished his course."13

"He was a most excellent theologist," Anthony à Wood writes, "admirably well vers'd in ecclesiastical and profane history and chronology, and had a great insight in English history and antiquities: but being totally averse from making himself known, and that choice worth treasured up in, his great learning did in a manner dye with, him."14

But his learning did in a manner live, also: for after his death, "early in the morning of the 28th of June in sixteen hundred eighty and eight," William Fulman left behind him "a great heap of collections, neatly written with his own hand, but nothing of them perfect."15 These he bequeathed

11. Harleian MS. 7053. The manuscript, but not autograph, copy of Walker's life of Bois differs in wording frequently from the printed account which is represented in Appendix B. I have not attempted to reproduce the erratic capitalization of words in the manuscript.

12. Anthony à Wood, Athenae Oxonlenses, edited by Philip Bliss (Oxford: For the Ecclesiastical History Society, 1848), IV, 239-244. I am summarizing Anthony à Wood's account of William Fulman's life.

13. Ibid., p. 240.

14. Ibid.

15. Ibid., p. 242. Wood, who added the "à" to his name, himself, lived his whole life in the same house in Oxford, and spent his time gathering and publishing notes about the people he knew. On one occasion, he labelled Andrew Downes "old Andrew Dowries, that walking library." After an exceptionally serious illness, Wood was finally convinced by his doctor that death was imminent, so he arose from his bed and supervised the digging of his grave, being quite fastidious about its location and shape.

Page 9

to Corpus Christi College, Oxford. Among the papers are chronicles, antiquities, genealogies, calendars, lives of churchmen, memorials of learned and famous men and of poets; a collection, in all, of twenty-two volumes.16

Among the papers are thirty-nine pages of notes "taken by John Bois one of the Translators of the Kings Bible."17

<><><><><><><><><><><><>

Anthony Walker states that the company of revisers went daily to Stationers' Hall and finished their task in three-quarters of a year. This statement struck Scrivener, as it must any man who considers it, as dubious. "At all events," Scrivener writes, "it is clear, unless we reject his evidence altogether, that the printing, so far as the Translators superintended it at all, must have been begun and ended within the short period of nine months, which seems wholly inadequate for the accomplishing of all they had in hand."18 When matters of doubt are confirmed, the dubiety itself strengthens both the witness to the matter of doubt and the confirmation of the matter. Should Fulman's copy of Bois's notes confirm what Walker says, such confirmation would strengthen the veracity of Walker's witness and offer a first step in confirming the authenticity of Fulman's copy.

And Fulman's copy does, in a remarkable way, confirm Walker's assertion. Throughout the Fulman manuscript of the notes there are references to St. John Chrysostom, patriarch of Constantinople [398-404] and one of the Fathers of the Greek Church. Some of these references include pagination; some do not. Of those which do include pagination, all save one refer to the 1610 volume of Sir Henry Savile's edition of St. John Chrysostom's works, an edition to which both John Bois and Andrew Downes contributed their labors. All of the references to St. John Chrysostom which do not show pagination refer to material printed in the volumes which appeared between the years 1611-1613. The one reference which has pagination but which does not refer to the 1610 volume occurs in the Epistle to Titus 3.14, "Chrysostom in Romans 16, Homily 30, p. 312." This homily is printed in Sir Henry Savile's 1611 volume, but the pagination cited in Bois's note is not a reference to that volume: it refers, instead, to a volume printed in Heidelberg in 1596. This argues two points: Bois made the notes after the printing of Sir Henry Savile's 1610 volume but before the printing of the 1611 volume; and a later hand did not insert the pagination of the references to the 1610 edition. Had such an editing occurred, it seems likely that all the references to St. John Chrysostom would have been in-

16. A summary calendar of this collection is printed in Bliss, Athenae Oxonlenses, pp. 242-244. A descriptive calendar of the collection is printed in Henricus Octavius Coxe, Catalogus Codicum MSS. qui in Collegiis Aulisque Oxoniensibus (Oxonii: E Typographo Academico, 1852), II.

17. All quotations from Bois's notes have been reproduced from MS. C.C.C. 312 with the permission of the President and Fellows of Corpus Christi College, Oxford. Coxe describes the general character of MS. 312 as follows: "Codex chartaceus, in 4to minori, ff. 233, sec. xvii. exeuntis; manu praecipue Gul. Fulman scriptus" (II, 1511). Bois's notes cover foil. 61r-80r in this manuscript.

18. Scrivener, op. cit., p. 13.

Page 10

serted to fit volumes in Sir Henry Savile's edition. Thus, the pagination offers a reliable witness, and that witness furnishes for the notes which Fulman copied a terminus a quo of 1610 and a terminus ad quem of 1611. The space of nine months which Walker records for this work is, then, most likely correct. Furthermore, the falling out of these nine months between 1610 and 1611 makes likely that the company of revisers must, to all intents and purposes, have been solely responsible for the composition of the final version of the Authorized Version, for this computation leaves almost no time for Bishop Bilson and Dr. Smith's finishing touch. It is possible that the finishing touch may have been no more than the assembling of the prefaces.

Professor Pollard's suggestion that these notes might make it. possible to trace the work done at different stages of revision bears, at this point. The time taken to complete the final reviewing would have depended upon the amount of revision required for the completed translation. If Fulman's copy of the notes be typical of the whole task, it seems quite certain that the reviewing took no more than nine months. In certain places, whole chapters have remained untouched; and, generally, the revisers re-worked, at the most, only a few verses in any chapter.

Important as the dating is to the reliability of this manuscript, a confirmation by dates alone will not establish its authenticity. Attesting to the authenticity of the manuscript are notes scattered throughout its pages which patently are explications that unfold the intent of the translators of the Authorized Version. And, in the unfolding, the explications frequently reveal purposes of composition that have generally been hidden or obscure to latter-day readers. At Rom. 12.3, Bois reveals that the odd wording of the Authorized Version is intended to introduce ambiguity. At II Cor. 8.4, he reveals that the nature of a Greek word has called for a doubling of English verbs. At II Cor. 2.6, he explains that the translators had searched an old text for a meaning which St. Paul was suggesting. At Col. 2.18, he explains that the translators were relying upon the example of the Rheims Bible. At Heb. 10.12, he explains that the context of the passage led the translators to reject all previous English translations. At Heb. 11.19, he explains that the translators were resting upon the authority of a Church Father.

Further evidence of the authenticity of the notes comes from scattered jottings of names and initials of translators. Most frequently mentioned is A.D. A note at the end of the manuscript identifies these initials as those of Andrew Downes. Until the discovery of these notes, Bois and Downes were the only two translators known to have sat with the company of review. In addition to the initials of A. D. and the personal references to Bois in the notes, the following notations appear: C. (Rom. 4.11), H. (Rom. 9.5), D. H. (I Tim. 1.16, Heb. 2.7-9), D: Hutch. and Hutch. (Heb. 215, Apoc. 13.8, and "Addenda," I Cor. 6.4), B. (Heb. 12.23), and D. Harmer (I

Page 11

Pet. 2.24, Apoc. 13.5). D. Harmer is Dr. Harmer of the Oxford company which translated the Gospels, the Acts, and the Apocalypse. Dr. Hutchinson is not Dr. Ralph Hutchinson of the Westminster company which translated the Epistles of St. Paul and the Canonical Epistles, for if records be accurate, Ralph Hutchinson had died some four years before the company of review assembled. From the wording of the note to the "addenda," "D. Hutch. quaerebat," it seems unlikely that the comments represent notes which Dr. Hutchinson left upon his death. Most likely another ''Hutch." had been appointed to the body of translators. It is impossible to ascertain from the single initials which of the translators may have been designated, for more than one translator bore each of the single initials cited. The three known translators of the Authorized Version conferring as these notes were assembled were John Bois, Andrew Downes, and John Harmer.

But dates, brilliant illuminations of difficult points, and jotted references to translators of the Authorized Version will not alone prove the authenticity of the manuscript. To do that, it is necessary to study a continuous portion of the notes themselves, to discover note by note that each segment confirms itself as the note from a company working to produce the final manuscript of the Authorized Version.

II

The purpose of the following exercise is to demonstrate that the most likely object of Fulman's copy of Bois's notes is the translation of the Authorized Version of the Bible. To that end, an examination of the notes for one book is preferable to an examination of scattered notes organized upon some principle of logical classification. Arbitrarily, I have chosen for this examination the First Epistle General of Peter. The part of each verse in I Peter about which Bois recorded some discussion by the reviewers is quoted, and the final A.V. translation of that section is given, along with earlier translations of the same section, for comparison. To concentrate most intently on those fragments which the reviewers considered as special problems in translation, I have not quoted these verses in full but have listed only the segments dealt with in Bois's notes, which appear in this exercise in translation. Interesting as other questions of translation in any verse may be, they are proscribed from discussion unless they bear directly on the question which the note raises. For instance, in the first verse considered, the reading "of gold" in the A.V. is a unique reading among English translations. The only bearing, however, which that reading has on the note at hand is to bolster the evidence that this verse required the precise attention of the translators. That bearing is too general for the purpose of this exercise.

The translators of the Authorized Version did not consider exactness of words to be trifling. What they considered trifling in treating of words was niceness; or, rather, as Dr. Miles Smith is reputed to have written, in "The Translators to the

Page 12

Reader," "Add hereunto, that niceness in words was always counted the next step to trifling . . ."19 By niceness, Dr. Smith means the domination of thought by words, rather than the domination of words by thought, or exactness.

To call the converse of niceness "exactness" is, as a matter of fact, inexact. Dr. Smith thought of the converse as commodity. "For is the kingdom of God become words or syllables? Why should we be in bondage to them, if we may be free? use one precisely, when we may use another no less fit as commodiously?"20 What appears to us, then, as niceness may appear so because we are not viewing the question from the point of commodity. And it is from that point that the reader of these notes should consider questions of elocution. Many of the questions, of course, are interesting from any point of view.

I Peter

1.7

Tyndale: ... that youre fayth ... myghtbe founde unto lawde, glory, and honoure, at the apperynge of Jesus Christ ....21

Geneva Bible: That the triall of your faith . . . might be founde unto (your) praise, and honour and glorie at the appearing of Jesus Christ.

Bishops' Bible: That the triall of your faith . . . might be found to be unto you unto laud, honor, and glory, at the appearing of Jesus Christ ....

A.V.:... that the trial of your faith... might be found unto praise and honour and glory at the appearing of Jesus Christ ....

Bois's note: that is to say, praise of God or your praise. We have not thought that the indefinite sense ought to be defined.

It is natural that the question of defining the subject of praise should rise at this point. The translators of the Bishops' Bible had defined the subject, and our translators had been commissioned to follow that Bible "as little altered as the Truth of the original will permit."22 Further, the translators of the Geneva Bible had defined the subject, and the Geneva Bible was one of the other five translations to which the attention of our translators was directed.23

But it is important to bear in mind that Bois's notes are not the notes made by the company which originally translated the books. Otherwise, one will be constantly puzzled by the selection of the matters under discussion. For example, why does Bois make a point of this departure from the Bishops' Bible and yet fail to mention the phrase "of gold"? The answer is that the immediate subject of these notes is a manuscript which Bois's company was correcting. The final object of the correction was the Authorized Version of the Bible. But between the revision which this company made and the final version lay the finishing touch from the hands of the very Reverend the Bishop of Winchester, Bilson, together with Dr. Miles

19. Scrivener, op. cit., p. 302.

20. Ibid., p. 301.

21. All English quotations from the New Testament are from The New Testament Octapla, edited by Luther A. Weigle (New York: Thomas Nelson & Sons, n.d.), unless otherwise noted.

22. Pollard, op. cit., p. 53.

23. Article 14 of the rules to be observed by the translators. The other four translations were: "Tindoll's. Matthews. Coverdale's. Whit-church's?' Ibid., p. 54.

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Smith.24 It is incumbent, therefore, to imagine the occasion for each of Bois's notes. The firm facts from which each imaginative circumstance rises will generally be found through the relationship of Bois's notes to past translations, on the one hand, and to the Authorized Version, on the other hand.

In this case, the most likely occasion of the note is that the translators of this epistle had sent to Stationers' Hall a manuscript which included the very definition of the subject of praise that the Geneva and Bishops' Bibles had made. The note, then, represents a dissent from the manuscript which lay before the revisers. First, the note quotes the Greek for the passage under discussion. That this is not merely for the purpose of identification is clear from the fact that many notes do not carry a Greek citation for the passage under discussion. Here, there is a good reason for quoting the Greek. The small company of revisers was challenging the authority of a company of translators from Westminster and the authority of the two most recent translations from among those which they had been directed to consult. It was imperative, then, to demonstrate that the Greek text gave no authority for the definition of the subject of praise. Next, the notes show what the alternative subjects of praise are. The statement of the alternatives makes clear that the company of translators had excluded a possible meaning and had not simply clarified an obscure statement. Next, the note states a proposition, a move which facing up to massive opposition would justify: "The indefinite sense ought not to be defined."

That the revisers should have been careful of this proposition is no surprise, since the translators of the Rheims Bible had charged Protestant translators with mollification of hard places, whereas they themselves "religiously keepe them word for word, and point for point, for feare of missing, or restraining the sense of the holy Ghost to our phantasie .... "25 Let it be granted that the Holy Ghost utters ambiguities, and ambiguity becomes in Holy Scripture a crucial matter, sometimes indeed a matter of life and death. An example of the revisers' introducing an ambiguity from the Greek into the A.V. where earlier English translations had mollified a hard place is Bois's note at Romans 123 and the brilliantly rendered ambiguity carried over from the Greek into the A.V.: "These words condemn both arrogance and inquisitiveness: inquisitiveness truly both in inquiring into subtle things, and in pursuing those things which do not pertain to us and to our office." An example of the resolution of an ambiguity by appeal to the consensus of tradition is Bois's note at Apocalypse 13.8:26 "A. D. and

24. Ibid., pp. 3:58-339.

25. Ibid., p. 308. The translators of the Rheims Bible furnish a remarkable example of their skill from I Peter 2: "As infants even now borne, reasonable, milke without guile desire ye, We do so place reasonable, of purpose, that it may be indifferent both to infants going before, as in our Latin text: or to milke that foloweth after, as in other Latin copies and in the Greeke. . . ."

26. For a use of the resolution suggested by Andrew Dowries and Dr. Hutchinson see R.V., R.S.V., and N.E.B

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Hutch. asserted that the phrase [from the foundation of the world] ought rather to be joined with [are written] than with [slain]: Arethas manifestly favors this opinion of theirs, if only I understand him rightly. see c. 17. 8. But since all translators, as far as I know, and a good portion of the commentators, both ancient and modern, regard this passage as pertaining to the eternity of the sacrifice of Christ, I do not deem it prudent [to institute anew] anything in a matter so commonplace and spread abroad."

1.11

Tyndale:. .. searchynge when or at what tyme of the sprete of Christ which was in them, shuld signifie, which sprete testified before, the passions that shuld come unto Christ, and the glory that shuld folowe after ....

Geneva Bible:. .. Searching when or what time the Spirit which testified before of Christ which was in them, shulde declare the surfrings (that shulde come) unto Christ, and the glorie that shulde followe.

Bishops' Bible:. .. Searching when or what time the spirit of Christ, which was in them, should signifie, which spirit testified before the passions that shuld happen unto Christ, and the glory that should follow after.

Rheims Bible:. .. searching unto which or what maner of time the Spirit of Christ in them did signifie: foretelling those passions that are in Christ and the glories folowing ....

A. V.: . . . searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

Bois's note: unto what or what manner etc. the Spirit etc. had referenceand the great glorie.

This note is significant for two reasons: it occurs at a verse which makes one of the clearest statements in the New Testament of the divine inspiration of Holy Scripture; but despite the clarity of the general tendency of the verse, the exact meaning is disputed among English translations. Indeed, the particular meaning is still disputede.g., "what time or what manner of time the Spirit . . . did point unto" (R.V.); "what person or time was indicated by the Spirit" (R.S.V.); "what was the time [Or, who was the person] and what the circumstances, to which the spirit . . . pointed" (N.E.B.). So the significance of the verse and the necessity of making some sort of particular meaning out of it explain the attention which it required of the revisers.

Nor is this note a trifle. It rejects the direct phrase of those translations to which the translators had been directed, "what time," and supplies in its place a suggestive phrase from the Rheims Bible, "what manner of time." Evidently with an eye still toward the Rheims Bible, the note rejects the redundant "when" of past translations for "unto what," a modification of ''unto which'' in the Rheims Bible. The note, then, sets up a distinct reading of a significant verse. And the distinction of the reading rests in the substitution of "what" for the "which" of the Rheims Bible and in the introduction of the predicate, "had reference." It is obligatory that the "which" of the Rheims Bible have "time" as its referent. Hence, the Rheims Bible describes two aspects of time: one, the mere time when; the other, time as it appears in its cultural significations, though the latter interpretation

Page 15

stretches the force of the Greeka matter of no concern to the translators of Rheims, who were translating the Latin phrase, quale tempus. The reading suggested by Bois's note offers wider possibilities than the translation of Rheims. The word what may have reference to time, as does which in the Rheims; but unlike which, it may carry its own referencee.g., what circumstances, what persons. Since the word reference in the note carries the sense of relationship, the interpretation in which what carries its own referent rather than a reference to time becomes the obvious reading. Thus, the reading in Bois's note is a significant reading in the translation of this verse, since it introduces meanings which no previous English translation had made.

But the question at hand is how this note relates to the translation of this verse in the A.V. It would be useful to know whether the note suggests an alternative reading to that which the translators had sent to the revisers as represented by the text of the A.V., or whether the note represents the work of the translators, and the text of the A.V. the work of the revisers. Though to know this is impossible, it is obvious that finally the printed text of the A.V. was considered preferable to the reading of the note. Why it was preferable is open to speculation. Certainly, the text offers the same possibility of extension of meaning that the note offers, but the text is less overt. Indeed, so hidden is the possibility of the second reading that even good readers have missed it.27 A hesitation at radical departure from the old consensus may have determined the adoption of the reading in the text; or a sense that the old interpretation ought to be left open to those who preferred it may have made the revisers sensitive about insisting on a new and rigid meaning. Or hesitation at limiting the ambiguities of the Holy Ghost to their own phantasy may have deterred the revisers. The point is that the reading in the text is the occasion for the note and that the occasion is significant enough to have commanded the attention of the revisers.

The second suggestion for translation in the note, "and the great glorie," has a simple explanation. The Greek word for glory is plural in this verse. Several translators, both recent and past, have preferred to comprehend. the glories collectively. Our translators evidently did. Someone among the revisers no doubt suggested that the force of the plural might be felt through the addition of the adjective great. The suggestion failed to gain approval.

1.12

A. V.: . . . that not unto themselves, but unto us they did minister the things, . . . with the Holy Ghost ....

Bois's note: that not for them selves but for us they took paines about those things etc. through the holy Ghost. Others. not for them selves, but unto us etc. so that there is transposition, "that not" [in the Greek text] for "not only" Andrew Downes.

27. E.g., see Commentary on the Whole Bible. edited by Charles John Ellicott (Grand Rapids: Zondervan, 1959), VIII, 392. "What, or what manner of time.If this be right, it must mean, 'what exact or approximate date.' But the simplest translation would be, to whom, or what period, the Spirit of Christ in them was pointing. This would give new significance to the sentence."

Page 16

The changes in the text of the A.V. from earlier Protestant translations are slight. Where they read "should minister," this translation reads "did minister." Where they read "by the Holy Ghost," this translation reads ''with the Holy Ghost." The direction which Bois's note intends in relation to the text is not clear. From the signification of the Greek words in the note, it seems likely that ''only" has been dropped from the suggestion of "others" so that this reading should be "not only for themselves, but unto us." Then, the chief bent of the note would be to contrast two possible readings for the conjunction. Further, the note proposes slight alterations of the diction. It seems natural, for instance, that the preposition with, in the text of the A.V., should have struck the eye of a reviser, since only this translation among the English versions which the translators were authorized to consult uses that preposition here and since this use introduces ambiguities which the other translations do not permit. However, the translators of the A.V. were tolerant of ambiguity. Indeed, ambiguity may have furnished the strongest support in recommending finally the reading of the preposition with in this text.

The Protestant translations had uniformly translated the phrase as a phrase of means: those who have preached these things in the Gospels have preached by means of the Holy Ghost. The Greek dative here may express means, and in this Greek construction persons may be regarded as comitative or instrumental. Latin grammar distinguishes the instrument, the agent, and the person through whom an action is accomplished. In the verse at hand, the Vulgate fails to commit the phrase to any one of the three Latin possibilities. Since the Greek has constructions of agent, it would be bold to express Greek instrument by Latin agent. Certainly it would be wrong in Latin to treat the Holy Ghost, a person, as an instrument. The Vulgate settles this difficulty by translating the instrumental as an ablative absolute, and the Rheims version follows this construction with a nominative absolute, "the holy Ghost being sent from heaven," which may express time, agency, or accompaniment.

The revisers, feeling perhaps at this point the force of Latinate distinctions, rejected mere instrument, by, outright. The remaining choice was one between person through whomi.e., the through of Bois's noteor the more ambiguous with, which, when it modifies the predicate, may signify agency or accompaniment. The preposition with introduces a third possibility by modification of the noun gospel as an accompanimenti.e., they preached the Gospel and the Holy Ghost. The revisers finally settled upon the most ambiguous of the possibilities, with. The choice has failed to influence later translators: R.V., by; R.S.V., through; Phillips, by; N.E.B., through.

It may be well at this point to review the reason that these notes speak on small matters, such as this preposition, and yet remain silent on large matters, such as the proper translation of hypostasis in the Epistle to the Hebrews, 1.3.

The fanciful selection empha-

Page 17

sizes that these are the notes of the revisers, and not of the translators; and it points to yet another consideration: no doubt the company of revisers were unanimous m their agreement with the company of the translators that, at Hebrews 1.3, person rather than substance is the proper translation for hypostasis. At many points in the text of the A.V., it is fruitful to consider the meaning of the revisers' silence.

1.13

Bois's note: for the grace, or the joy.

1.13

Tyndale: . . . and trust perfectly on the grace that is brought unto you, by the declarynge of Jesus Christ . . . .

Geneva Bible: . . . and trust perfectly on the grace that is broght unto you, by the revelacion of Jesus Christ . . . .

A. V.: . . . and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ . . . .

Bois's note: "Perfectly," i.e. "to the end." "Is brought,'' i.e. deferendam [is to be brought]. as "of things which are hoped for," sperandarum [of things to be hoped for]: Heb. 11.1.

It seems certain that the text of this clause in the A.V. is the work of the revisers and that the note offers the evidence which supports the revision. The revision affects two parts of the sentence. The first change, the substitution of "to the end" for "perfectly," must have occasioned some disagreement, for the reading "perfectly," appears in the margin of the A.V. The note offers, in explanation of the rejection of "perfectly" as the translation for the Greek participle in the text, a prepositional phrase in Greek which means "to the end.'' The note defines the Greek adverb by this prepositional phrase, and indeed the prepositional phrase may stand in place of the adverbe.g., see Polybius 1. 20. 7., , "unharmed to the end" or "perfectly unharmed."

The second revision of this clause depends upon the first. Previous translators had given the clause a present object, present grace which may be had through perfect trust in the revelation of Jesus Christ; our revisers have given the clause a future object, the grace that is to be brought unto the Christian at the revelation of Jesus Christ, either at the Second Coming or at the Christian's death. This explains why at least one reviser suggested that "joy" be substituted for "grace": the Christian does not have to wait until the end for grace.28 The bold shift of the participle into a future sense the note explains by analogy. At Hebrews 11.1, a Greek participle, in form like the participle in this verse, is rendered in the Vulgate by sperandarum, "to be hoped for." On the strength of this analogy, the revisers have supplied a Latin word in the text of St. Peter's clause, deferendam, "to be brought," though the Vulgate reads at this point quae offertur, a reading which required the revisers to search out an analogue.

The changes in this translation from earlier translations are, then, radical and alter the general bent of the meaning which all earlier translations had held.

1.20

Tyndale: . . . which was ordeyned before

28. For the difficulty which this idea has given commentators, see Ellicott, op. cit., p. 394. "Not exactly 'hope for the grace,' . . . Here, therefore, it is, 'confidently hope (for salvation, glory, &c.) on the strength of the grace.'"

Page 18

the worlde was made: but was declared in the last tymes for youre sakes . . . .

Great Bible: . . . which was ordeyned before hande, even before the worlde was made: but was declared in the last tymes for your sakes . . . .

Geneva Bible: Which was ordeined before the fundacion of the worlde, but was declared in the last times for your sakes . . . .

Bishops' Bible: Which was ordeined beforehand, even before the world was made, but was declared in the last time for your sakes . . . .

Rheims Bible: foreknowen in deede before the constitution of the world, but manifested in the last times for you . . . .

A. V.: . . . who verily was foreordained before the foundation of the world, but was manifest in these last times for you . . . .

Bois's note: praesciti [to learn beforehand, to ordain beforehand], Beza, from scisco [to accept, assent to, ordain], not from scio [to know]. Ausonius, Faelicem scivi [I have counted him happy]. . . .

In the course of its translation, this verse has been much revised. Indeed, its appearance in the A.V. is like no earlier version. The A.V. shows most markedly here the influence of the Rheims Bible, from which it adopts the verb in composition, the reference of the adverbial modifier to the predicate, the verb manifest, and the prepositional phrase for you. From this heavy borrowing and from the note, it seems likely that the translators had borrowed also from the Rheims Bible the word foreknow. If that be not the case, then one of the revisers wanted to substitute foreknow in place of foreordain. Whatever the exact circumstances, there was occasion to discuss the merits of each word for this text. The note records the case against foreknow which the revisers rejected in favor of foreordain. The arguments against foreknow rest on Beza's authority.29 While Beza had adopted, in his Latin version, the reading from the Vulgate, praecogniti, he had dissented from the mere sense of foreknow in a learned gloss. Among the arguments of Beza's gloss is the argument from etymology which Bois's note points out. In the course of this argument, Beza refers to Romans 8.29, where the Vulgate translates the very Greek word which occurs in this verse by praescivit. Some one of the revisers recalled a passage from Ausonius where the use supported Beza's view of the Latin root. Upon this evidence, the revisers adopted foreordained, the reading which Beza had held, praeordinati. The crux remains a cruxe.g., foreknown (R.V.), destined (R.S.V.), predestined (N.E.B.).

1.23

Tyndale: . . . by the worde of God which lyveth and lasteth for ever.

Geneva Bible: . . . by the worde of God, who liveth and endureth for ever.

Rheims Bible: . . . by the word of God who liveth and remaineth for ever.

A. V.: . . . by the word of God, which liveth and abideth for ever.

Bois's note: The participles "living" and "abiding" seem to be referred rather to "word" than to "God,'' because of that which follows in the last verse.

The Greek has an ambiguity in this verse which requires a resolution. The preposition which governs "word" asks here the genitive case, and the word God is in the genitive case. Therefore, the two participles in the genitive case may modify ei-

29. Theodore Beza, Iesu Christi Domini Nostri Novum Testamentum ... ([Geneva], sumptibus Haered. E. Vignon, 1598).

Page 19

ther noun. The Vulgate, the Geneva, and the Rheims Bible refer the participles to "God." Tyndale, the Great, and the Bishops' Bibles refer the participles to "word." Either the translators or some reviser had thrust the question upon the company of review, which resolved the ambiguity by argument from the context.

2.2

Tyndale: . . . which is with out corrupcion . . .

Great Bible: . . . which is without disceate . . .

Geneva Bible: . . . the syncere milke . . .

Bishops' Bible: . . . which is without deceit . . .

Rheims Bible: . . . without guile . . .

A.V.: . . . the sincere milk . . .

Bois's note: "Pure" i.e. "not having been adulterated," not Sophisticated.

One of the problems which faces a translator at this verse is that "without guile" translates the same Greek word, but with the addition of alpha privative, that "guile" translates in the first verse. The translators of the Rheims Bible marked the echo, but their qualification is, to say the least, odd, when one ponders "guile" as a quality of milk. "Deceit'' is equally odd, and "corruption'' is inexact. Our revisers chose to translate, with the Geneva Bible, "sincere," and they have intended a meaning for that word which is now archaic: "unadulterated." But this meaning needs support. The word for "guile" in the Greek had originally meant a bait for fish. To oppose bait to "unadulterated" requires a fanciful leap. Therefore, the revisers listed a Greek verb which is on the same root as the noun and defined the Greek word accurately by "not sophisticated," which, though a rare usage now, means "not adulterated." It is important to observe that "not sophisticated" is a translation of the Greek phrase in the notes, not a proposal for the translation of the word in the text. Dainty as it may be, the revisers sacrificed the echo of the Greek, but they troubled themselves to point out that their interpretation is accurate.

2.3.

Tyndale: Yf so be that ye have tasted how pleasaunt the lorde is . . .

Great Bible: If so be that ye have tasted, how gracious the Lorde is . . .

Geneva Bible: If so be that ye have tasted how bountifull the Lord (is.)

Bishops' Bible: If so be that ye have tasted how gracious the Lord is . . .

Rheims Bible: if yet you have tasted that our Lord is sweete.

A. V.: . . . if so be ye have tasted that the Lord is gracious.

Bois's note: or, how gratious the Lord is A.D.

This note marks a preference expressed by Andrew Downes, a man who had a reputation for wide and deep learning. He had, as well, the rare and priceless virtue of conviction of mind, as Bois reveals in the note at I Cor. 10.11, describing Andrew Downes's exerting himself beyond measure "sharply and violently" for the interpretation of Augustine.

It is remarkable that the question Downes raised at this point should have been a question of syntax. The obvious problem is the translation of the Greek word for "useful, good, merciful, bountiful, kind," by gracious. Certainly the Geneva Bible had come closest of all previous texts to the strict sense of

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the word. Indeed, the translators of the A.V. had corrected the matter in translating Psalm 34.8, the verse which St. Peter echoes here. The Psalter in The Book of Common Prayer reads, "O taste and see how gracious the Lord is";30 in the A.V., the Psalm reads, "O taste and see that the Lord is good."31 But the revisers appear to have been unanimous in agreeing that the word gracious is, in this text, both fit and commodious.

The syntax to which Andrew Downes took exception is natural and is closer to the Greek than the syntax which he supported. Two reasons suggest themselves for his support: either the clause seemed more euphonious to his ear, more commodious to his mind than that which his colleagues supported; or the clause, he reasoned, was fixed in the parishioner's ear by way of the Psalter and would remind the reader that St. Peter was quoting from the Psalms.

2.5.

Tyndale: . . . and ye as lyvynge stones, are made a spretuall housse . . .

Geneva Bible: And ye as livelie stones, be made a spirituall house . . .

Bishops' Bible: And ye as lively stones, be you made a spirituall house . . .

Rheims Bible: . . . be ye also your selves superedified as it were living stones . . .

A. V.: . . . ye also, as lively stones, are built up a spiritual house . . .

Bois's note: "Be built up, or, ye are built up"; Beza and Andrew Downes accept it "imperatively"; others, ''finitely."

The ambiguity here is grammatical. The form of the Greek verb requires a choice of either one of two moods for the verb. The choice must be made, and it is a choice which no amount of learning will completely edify. Some scholars have worked toward establishing a certainty in scholarly wayse.g., by an examination of the general tone of the epistle. In the note, the notation others seems to refer to other members of the company of review and seems to set them apart from Andrew Downes, who dissented from their choice. Bois records that Beza in the annotations to his textthe notes leave no doubt that Beza's 1598 edition of the Greek New Testament lay before the revisersholds to the position which Andrew Downes had supported. The text of the A.V. follows the opinion of the majority of the revisers. The alternate reading appears in the margin.

2.6

Tyndale: . . . shall not be a shamed.

Great Bible: . . . shall not be confounded.

Geneva Bible: . . . shal not be ashamed.

Bishops' Bible: . . . shall in no wise be confounded.

Rhéims Bible: . . . shal not be confounded.

A. V.: . . . shall not be confounded.

Bois's note: shall not be put to shame, shall not be disappointed.

The margin of the text of the A.V. cites Isaiah 28.16, the verse which St. Peter quotes here. At this point, perhaps the restatement of an old fact may be timely: these notes describe the transactions of the revisers. While the margin of the text shows the scriptural citation, the note does not mention it. On the other hand, the margin of the A.V., at 3.14, cites Isaiah 8:12, 13; and Bois's note reads, at that verse,

30. The Book of Common Prayer (London: B. Norton and J. Bill, 1627), sig. E 7v.

31. The Holy Bible (London: Robert Barker, 1612), sig. Ll 3v.

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"Vide Esai. 8.12." In the first case, no doubt, the company of translators had made the citation in the margin of their manuscript. In the second case, the company of revisers were adding a citation at a point where the translators had made no citation.

"Ashamed" and "confounded" translate the phrase which appears in Isaiah as "shall not make haste," a phrase which itself probably echoes the "hasty fruit'' (Isaiah 28.4). The verse in Isaiah contrasts a foundation of stone with a fleeing army. The idea of haste adds the image of violence to the image of flight. The revisers chose for the text confounded, a word which suggests a rout, violence, and flight, connotations which neither "shamed'' nor "ashamed" necessarily bear. By a leap of fancy, confounded may suggest "spoil" and, hence, the "hasty fruit." Though "ashamed" and "confounded" are distincte.g., see Isa. 1.29"confounded" carries, in addition to its meaning of utterly routing and destroying, the more abstract meaning of putting to shame.

The question before the revisers was which of two, or possibly three, words to adopt. Bois's note may offer two alternate suggestions which had strong support amongst the revisers; or it may offer an explanation of "confounded," pointing out that, in effect, "confounded" carries the meanings of "put to shame" and "disappointed," in addition to its meaning of "routed," for the Greek does support the sense of "to put to shame" rather than the sense of "to rout." To be sure, "shall not be put to shame" is such a natural translation at this point that it has had wide approbation among modern translations: R.V., R.S.V., N.E.B., Phillips.

2.7

Tyndale: . . . he is precious . . .

Geneva Bible: . . . it is precious . . .

Rheims Bible: . . . honour . . .

A. V.: . . . he is precious . . .

Margin of the A. V.: Or, he is an honour.

Bois's note: or, he is of price. "Honour, worth, price," pretium. "price." A. D.

The Greek of this phrase is elliptic enough to permit as referent the stone, our Lord, or the believers. Hence, at this phrase, a translator must use his wits. In addition to the difficulty of reference, the Greek word which St. Peter uses here may mean either honor accorded to persons or price of things; and an adjective built on this stem may mean honored of men and prized of things. The revisers were unanimous in rejecting the proposition that the noun be made to refer to the stone only. By choosing precious and inserting the pronoun he, the revisers joined two of the referentsi.e., "He is precious as a chief corner stone." They agreed, and most likely with the translators, that both senses of the word required recognition and, therefore, displayed the alternate reading, which has only our Lord as referent, in the margin. Even though precious is a derivative of pretium, the Latin word which Andrew Downes offered as a translation for the Greek word of the text, Downes also offered an alternate. There are at least two possible grounds for his objection. In verses 4 and 6, the stone is described as precious. While the Greek word of those verses is akin to the Greek

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word of this verse, it is a different word and a different part of speech. Perhaps Andrew Downes felt that a like word to these words in such close proximity might be misleading. And he may have thought that the proximity of precious in verses 4 and 6 would confuse and limit the reference. Or it is remotely possible that he considered that the pejorative sense of the word, "fastidious," might be damaging. His objection failed.

2.9

Tyndale: . . . that ye shuld shewe the vertues of him . . .

Bishops' Bible: . . . that yee should shew foorth the vertues of him . . .

Rheims Bible: . . . that you may declare his vertues . . .

A. V.: . . . that ye should shew forth the praises. .

Margin of the A. V.: Or, vertues.

Bois's note: "Virtues," laudes, "praises," A. D. from Pindar.

The text of the A.V. was the first text among those which follow Tyndale to depart in this verse from the word virtues. Indeed, the history of its use stretches into the past beyond Tyndale, for Wyclif had used that word. But once the A.V. had shattered the unanimity, translators ever afterward proved restless over the translation: "excellencies" (R.V.), "wonderful deeds" (R.S.V.), "triumphs" (N.E.B.); "goodness" (Phillips). Andrew Downes's proposal remains formidable for two reasons: the first is that praises fits with the Greek verb which governs it, since that verb suggests letting something out which one has within oneself, as a secret; the second is that praises echoes the verse to which this verse refers, Isaiah 43.21: ''This people have I formed for my selfe, they shall shew forth my praise.''32 For the defense of this sound reading, Downes, the brilliant Greek scholar from Cambridge, turned to his knowledge of the Greek poets. It is revealing that the revisers should have required strong evidence for the rejection of a unanimous tradition and that, when confronted with the evidence, they should have adopted such a propitious reading.

2.13

Tyndale: . . . unto the kynge as unto the chefe heed . . .

Geneva Bible: . . . unto the King, as unto the superiour . . .

Bishops' Bible: . . . unto the king, as having the preeminence.

Rheims Bible: . . . to the king, as excelling . . .

A. V.: . . . to the king, as supreme . . .

Bois's note: as to the highest, to the sovereigne. Sovereigne, i.e. the French word for summus, supremus.

This note exhibits the revisers' uncertainty of mind over the translation of a word which had occasioned disagreement amongst earlier translators and had found our translators making a fresh try. The disagreement is strange in that this very Greek word occurs at Romans 13.1, and there translators had rendered it, singularly, as "higher." The reference there is plural and general. The reference here is singular and particular. It is to the Roman emperor. The note offers alternatives to "supreme," which may have appeared to some reviser as open to confusion with the powers which that word sig-

32. Ibid., sig. Ss 7v.

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nified in association with the English sovereign, powers both temporal and spiritual. St. Peter refers only to temporal powers. But the association may offer the very reason that the translators and revisers adopted this reading rather than the alternative readings which the note offers. The emperor is called a king in the translation, not an emperor. It seems natural, then, that the revisers should have chosen a word which suggests the powers of the English sovereign as an approximation, not a strict analogue, of the powers of the Roman emperor. Sovereign, of course, refers to the person rather than to the powers of the king.

This text offers a contrast with verse 9 in exhibiting the type of limits which the translators set on placing alternate readings in the margins. There, the Greek word has clearly diverse significations; here, the Greek word is single in its signification, whereas the translators are of diverse minds as to which is the proper English word for rendering the Greek word in this context. There, the alternate meaning appears in the margin. Here, the margin is silent.

2.24

Tyndale: . . . which his awne selfe bare oure synnes in his body on the tree, that we shulde be delyvered from synne and shuld live in ryghtewesnes. By whose stripes ye were healed.

A. V.: . . . who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

Bois's note: caried up our sins to the tree. D. Harmer, and A. D. "by the bruise," i.e. verberibus, "by stripes." what precedes is understood, in fact, from what follows.

Earlier translations had viewed with unanimity the three points which the revisers raised. The marginal note, "Or, to," in the A.V. at the phrase "on the tree" is the first major dissent to any part of the text in the course of Protestant translations from Tyndale. The first two points raised by Andrew Downes and Dr. Harmer, Warden of St. Mary's College and sometime Regius Professor Of Greek at New College, are points which make exact the rendering of the Greek, for "caried up our sins to the tree" is exact, whereas "bare our sins on the tree'' takes a liberal view of the Greek. No doubt, to any of their colleagues who objected that "bare" established the proper echo to Isaiah 53, these scholars would have pointed out the phrase ''carried our sorrows," which is side by side with "borne our griefs." But there is the emphatic "he bare the sin of many." Certainly, the majority of the revisers rejected the emendation on the grounds of this echo and of the unanimity of the earlier translations. Bois has revealed his respect for unanimity of interpretation in his note on Apocalypse 13.8: "I do not believe it prudent to institute anew something m a matter so commonplace and spread abroad." The second point of Greek being indisputable, the revisers could but yield to a marginal reading. The third point appears to have found the revisers agreed but compelled to explain their agreement. A Greek singular, "bruise," is rendered by an English plural, "stripes." The word echoes its analogue at Isaiah 53.5. The explanation is that what precedes the bruise is indeed under-

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stood from the bruise, just as, in fact, the word stripe is understood as a lash of a whip, from the discolored stripe which follows the blow. Most likely, the occasion of the note comes from the translators' substitution of some such word as wounds, which the translators of the R.S.V. and N.E.B. have preferred, and the revisers' restoration of stripes with an explanation of that restoration.

3.4

Tyndale: . . . but let the hyd man of the herte be uncorrupt, with a meke and quyet sprete . . .

Great Bible: . . . but let the hyd man which is in the herte, be without all corrupcion, so that the sprete be at rest and quyete . . .

Geneva Bible: But let the hid man of the heart be uncorrupt, with a meke and quiet spirit . . .

Bishops' Bible: . . . But let the hid man, which is in the heart, be without all corruption, of a meeke and quiet spirit . . .

Rheims Bible: . . . but the man of the hart that is hidden, in the incorruptibilitie of a quiet and a modest spirit . . .

A. V.: . . . but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit . . .

Bois's note: or, in the purity of a meek and quiet spirit, or, decked with the incorruptible ornaments of a meek.

The variety of attempts at translating this verse into English shows the difficulty of fitting the cryptic Greek of this passage into agreeable English words. The influence of the interpretation in the text of the A.V. on subsequent English translations testifies to the merit of that solution. Whether the wording be the work of the translators or the revisers, it is impossible to know; but from Bois's note, it is clear that the revisers busied themselves with the verse. The verse of the text may be the work of the translators, and the alternate readings of the note may represent certain disagreements of particular revisers with that text. Or the text itself may be the work of a majority of the revisers. At any rate, the note has as subject the text of the A.V., and it cannot have as subject any past translations of the verse.

3.6

Tyndale: . . . whose doughters ye are as longe as ye do well, not beynge afrayde of every shadowe.

Great Bible: . . . whose daughters ye are, as longe as ye do well, and are not afrayde for anye terrour.

Geneva Bible: . . . whose daughters ye are, while ye do wel, not being afraid of anie terrour[.]

Bishops' Bible: . . . whose daughters ye are as long as ye do well, and are not afrayd for any terror.

Rheims Bible: . . . whose daughters you are, doing wel, and not fearing any perturbation.

A. V.: . . . whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

Bois's note: "not being afraid" etc. i.e. as long as you are not hindered with terror from unfaithful husbands or from another source, that you do not continue in well-doing.

Others. as long as you are not stupefied by those feminine ornaments, which are commonly held precious. A. D. as long as struck with terror you are not amazed.

The translation of this verse in the A.V. follows no earlier English translation, and no subsequent English translation has been influenced by it. The text is undoubtedly the work of the revisers, for Bois's note traces out the genesis of the reading. The Greek leaves unclear what is the

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source of the daughters' fear. Actually, the Greek word which had been rendered by "terror" means any "vehement emotion or excitement." Most likely, the translators had, in their text, repeated "terror''or some synonym of itfrom earlier translations. But the revisers, as have most commentators, worried over the object of the terror. Some of the committee looked forward and found the object of terror to be unbelieving husbands. Some found it to be a source occasioned by the daughters themselves. Others looked backward and found the object to be the feminine ornaments which are commonly held precious. If the latter be the object, terror is the wrong word. The trick for the revisers was to find a single word of which any one of the three sources might be the object. Andrew Downes supplied that word in amazement. The translation is ingenious.

3.7

Tyndale: . . . gevinge honoure unto the wyfe . . . that youre prayers be not let.

Great Bible: . . . that youre prayers be not hyndred.

Geneva Bible: . . . giving honour unto the woman . . . that your prayers be not interrupted.

Rheims Bible: . . . as unto the weaker feminine vessel . . . that your praiers be not hindered.

A. V.: . . . giving honour unto the wife . . . that your prayers be not hindered.

Bois's note: "of or belonging to women," supply "class" or "sex." hindred, or, interrupted. [Then follow two Greek words which are alike save for one letter; one means ''interrupted," the other, "hindered."]

The revisers dealt here with two disputed points of this text. The first offers room for dispute because there is in the Greek text an adjective without a substantive for it to modify. The Rheims Bible reached back with the adjective to the neuter substantive, vessel. The note supplies two possible substantives for the adjective, and offers an objection to the word of the text of the A.V., wife. The translation in the Geneva Bible, woman, satisfies the suggestion of the note, and it is possible that Bois's note is made in support of that reading. Later translators have had difficulty with rendering the verse, as had our translators. The committees who produced the R.V. and the R.S.V., for example, settled the matter by supplying "your wives" in a prior part of the verse where our translators had supplied "them," and by reading "woman" where ours had read "wife."

The second point offers room for dispute because there is a crux in the text. Bois's note is cryptic. There is no way to judge upon what authority the revisers chose the reading which has since been established as the better reading. However, the note does confirm the revisers' interest in the problems of the Greek text.

3.9

Tyndale: . . . rebuke for rebuke . . .

Rheims Bible: . . . curse for curse . . .

A. V.: . . . railing for railing . . .

Bois's note: "railing," or taunt for taunt.

With the word railing, the text of the A.V. rejects "rebuke," which had been the rendering in every text which the translators of the A.V. had been commissioned to follow. Since the translation of the word is a radical departure, the revisers have left a

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record of the grounds for the rejection. The note begins with the Greek word under discussion. From this, one may surmise that the rejection rested upon the definition of the Greek word, which, as a matter of fact, may mean "rebuke." But its general signification is "railing," and with that signification, later translators of this text have agreed: "reviling" (R.V. and R.S.V.), "abuse'' (N.E.B.), "insult" (Phillips). The note confirms the unanimity of the revisers as to St. Peter's intention of the general aspect of the Greek word in this text.

3.14

Tyndale: Ye and feare not though they seme terrible to you, nether be troubled . . .

Great Bible: Be not ye afrayed for anye terroure of them, nether be ye troubled . . .

Geneva Bible: Yea, feare not their feare, nether be troubled.

Bishops' Bible: . . . be not ye afrayd for any terror of them, neither be ye troubled . . .

Rheims Bible: And the feare of them feare ye not, and be not troubled.

A. V.: . . . and be not afraid of their terror, neither be troubled . . .

Bois's note: or, and feare not their feare, nor be troubled.

Others. and be not afraid for their feare etc. See, Isaiah 8.12.

Translators have disputed the meaning of this text, and even those who have agreed on the meaning have found themselves in disagreement as to the proper way of putting that meaning. Indeed, Bois's note reveals at least two of the revisers with two proposals which they have preferred above the text of the A.V. Both alternatives offer the same construction as to the meaning of the text: "Do not fear with the type of fear which has led certain Christians to abandon their faith." And this construction is the most natural way of reading the text of the A.V.33 The other interpretation exhibits itself clearly in Tyndale's translation: "Do not fear persecutors."

No doubt, behind the general disagreement over the words of the text lie such rhetorical considerations as the proper collocation of sounds or the proper subordination of this idea to the idea of sanctification which begins the next verse. However, the reference to Isaiah 8.12, in the note, discloses a reason for the objection on the part of certain revisers to the text of the A.V. Their readings echo the verse from Isaiah which reads, "... neither feare ye their feare, nor be afraid."34 Not only do the general proposals of the alternatives show that the objectors had in mind that the translation should echo Isaiah in this verse: there is a detail which betrays the purpose of the objectors. Where past translations and the A.V. read "neither be troubled," these revisers, with an eye to Isaiah's phrase, "nor be afraid," have proposed "nor be troubled." The Greek itself sheds no light on the question at hand, and therefore the note does not give the Greek for the passage.

3.18

Tyndale: . . . and was kylled, as pertayninge to the flesshe: but was quyckened in the sprete.

Geneva Bible: . . . and was put to death

33. See Ellicott, op. cit., p. 418.

34. The Holy Bible, sig. Rr 2r.

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concerning the flesh, but was quickened in the spirit.

Rheims Bible: . . . mortified certes in flesh, but quickened in spirit.

A. V.: . . . being put to death in the flesh, but quickened by the Spirit . . .

Bois's note: or, who was indeed put to death according to the flesh, but quickned according to the spirit.

The translators of the A.V. made two alterations in their wording from the interpretation which they had received from earlier versions. In introducing the preposition by, and in capitalizing Spirit, the translators of the A.V. referred the phrase to the Resurrection. They may have worded their solution in this way to avoid a popular but heretical view of the day which held that the flesh referred to Christ's human nature and the spirit to Christ's divine nature. The text of the A.V. precludes the possibility of one's falling into this error. The note suggests that certain revisers objected to such a severe limitation of the meaning. The alternative permits an ambiguous reading of the text: "according to" extends the reference, so that one reads, "to the degree that the transformation of the flesh and spirit at death is effected." Such a reading maintains the balanced structure of the Greek but prevents the heretical interpretation of the flesh as Christ's human nature and the spirit as Christ's divine nature.

3.21

Tyndale: . . . but in that a good conscience consenteth to God . . .

Geneva Bible: . . . but in that a good conscience maketh request to God . . .

Rheims Bible: . . . but the examination of a good conscience toward God . . .

A. V.: . . . but the answer of a good conscience toward God . . .

Bois's note: The soul is not sanctified in the washing, but in the vow. Tertullian, eperôtêma, sponsio, "a solemn promise," responsio, "an answer," homologia, "an agreement, assent." see the interpretation of Erasmus.

In Ellicott's Commentary on the Whole Bible, the Rev. A. J. Mason calls this passage

An expression which has caused almost as much difficulty as any in the New Testament. The difficulty lay especially in two points: first, that the context was so involved as to give little indication what to expect; secondly, that the Greek word (eperôtêma) which is here rendered "answer" is so seldom found, and might easily take such various shades of meaning.... we may at once reject the translation "answer," for it could only mean an "answer" in that sense in which ''question" and "answer" are identical, both of them being ''the thing asked," the subject matter of both being the same; but so cumbersome a sense is not in keeping here.35

The difficulty of the thought in the passage is reflected in the latitude with which English translators have rendered it. The text of the A.V. is not alone in offering a unique translationmost likely the work of the revisers, the note supplying a sensible explanation for an interpretation which has puzzled shrewd commentators. The revisers had intended that the reader understand, by the answer, the baptismal vow; and certainly the meaning is clear, once it has been pointed out. The subject of the verse is baptism, which "doth also now save us." The soul is not saved by "the putting away of the filth of the

35. Ellicott, op. cit., p. 422.

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flesh." Answer, then, is obliged to refer to the baptismal vow.

These notes frequently warn the reader that obscure passages may be clarified by one's reading with theological precision. At II Cor. 9.13, there occurs a note which explains, upon the very grounds that this note from St. Peter's Epistle rests on, the enigmatic translation in the A.V., "for your professed subjection unto the gospel of Christ." Tyndale had translated, "the obedience of youre professinge"; the Great Bible, "the obedience of youre consentynge"; the Geneva Bible, "your voluntarie submission''; the Rheims Bible, ''the obedience of your confession." Andrew Downes had warned his colleagues, writes Bois, that the Greek word which they rendered as professed could be accepted here as the vow in baptism. The very Rev. E. H. Plumptre, writing on this verse in Ellicott's Commentary, charges that "the English version makes the not unfrequent mistake of merging the genitive in a somewhat weak adjective" (VII, 396). The charge is just. However, once the reader comprehends the exact signification of the rendering, the translation of the A.V. is seen to be strong and brilliant, rather than weakindeed, the strongest of the translations exhibited here.

4.1

Tyndale: . . . with the same mynde: for he which suffereth in the flesshe, ceasith from synne. . . .

Geneva Bible: . . . with the same minde, (which is) that he which hathe suffred in the flesh, hathe ceased from sinne. . . .

Rheims Bible: . . . with the same cogitation. because he that hath suffered in the flesh, hath ceased from sinnes. . . .

A. V.: . . . with the same mind: for he that hath suffered in the flesh hath ceased from sin. . . .

Bois's note: the same mind, [to wit,] that he that hath suffered etc.

The question in translation at this point is whether the conjunction introduces a causal clause or an indirect quotation. And the view which one takes of the grammar depends upon whether mind is taken as a general intent, which will call for a causal clause, or a specific thought, which will call for an indirect quotation. Of the earlier translations, only the Geneva Bible had interpreted the clause as an indirect quotation. The text of the A.V. translates the clause as causal; the note translates the clause as an indirect quotation. Either the revisers removed the clause which the translators had placed in the text and made record of the removed clause in the note, or a minority of the revisers offered this interpretation as an alternative to that of the translators and, feeling that the alternative had merit, made record of it in the notes.

One detail of this note is particularly useful to strengthen the argument that the text of the A.V. is the object of Bois's notes: Tyndale, the Great Bible, the Geneva Bible, and the Bishops' Bible all agree in reading which for the relative pronoun that introduces the clause which the Rheims Bible and the A.V. read by "that hath suffered." Bois's note reads, "that hath suffered." Since the object of these notes is not the

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Rheims Bible, the evidence is strong that this note concerns at this point the translation of the text of the A.V.

4.3

Tyndale: For it is sufficient for us that we have spent the tyme that is past of the lyfe . . .

Rheims Bible: For the time past sufficeth . . .

A. V.: For the time past of our life may suffice us . . .

Bois's note: Others. For it is sufficient for us, that in the time.

The Greek text for this clause has two cruces; the Greek which is translated in the text of the A.V. by "our life" and "us" is missing in the best manuscripts. However, the Greek does occur in Beza's text of 1598, and the revisers accepted that text as sound at this point. The alternative reading in Bois's note is not, then, based upon discrepancies of texts; nor does it appear to rest upon differences of theological interpretation. The chief point of contention seems to be which way is better for stating the idea. It is obvious that either the translators or the revisers gave close attention to this clause, for the texts of Tyndale, the Great Bible, the Geneva Bible, and the Bishops' Bible had been uniform in rendering the clause. The rejection of such unanimity supplies a natural explanation for the proposal of an alternative reading. The alternative reading frames itself on past translations, but it takes a minor turn away from past readings. This minor turn is useful in establishing the identity of the abbreviation "Al.," which is frequent in the notes. The abbreviation may refer to other translations or to others who are present. Here it cannot refer to other translations. It must, therefore, refer to other revisers who are present. From this, it is possible to infer that this text of the A.V. is either the work of the translators or the work of a majority of the revisers.

4.4

Tyndale: And it semeth to them a straunge thinge . . .

Great Bible: And it semeth to them an inconvenient thynge . . .

Geneva Bible: Wherein it semeth to them strange . . .

Rheims Bible: Wherein they marvel . . .

A. V.: . . . wherein they think it strange . . .

Bois's note: "They are astonished, puzzled," i.e. "they feel strange." Greek Scholia, "they wonder, marvel," correctly. see verse 12.

Here again, the reworking of the style of a clause reveals that either the translators or the revisers gave particular attention to this text. And Bois's note defends the subtle shift which the text of the A.V. has given to the interpretation of the clausea shift transferring the emphasis of the strangeness from the act itself, the Christian's withdrawal from the excess of riot, to the mind of the observer. The translators of the Rheims Bible had interpreted the clause in such a manner. The Greek verb under question works to its meaning of feeling strange from the idea of receiving a guest, a stranger to the household. In the latter sense, the strangeness does adhere to the object, not to the mind of the host. The note exhibits three reasons that the emphasis in this text should rest

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in the mind of the observer. First, Bois has equated the word with another Greek word which limits the strangeness to the feeling of the sufferer. Second, he has noted that the gloss on this word in the Greek Scholia is a word which interprets the idea subjectively. This interpretation, Bois has certified, is correct. Third, he has pointed to verse 12 of this chapter where the same word occurs and where Tyndale, the Great Bible, the Geneva Bible, and the Bishops' Bible all had rendered the word with a subjective emphasis.

4.9

Tyndale: Be ye herberours one to another, and that with out grudginge.

Rheims Bible: Using hospitalitie one toward an other without murmuring.

A. V.: Use hospitality one to another without grudging.

Bois's note: or, be friendly in enterteining one another.

This translation in the A.V. joins the first part of the sentence from the Rheims Bible to the final phrase of the Protestant translations. The note offers an alternate rendering of the sentence.

There is no point of Greek or of theology at stake. The preference may be one of style, only; or those who supported the translation of the text may have sought out an echo to Romans 12.13, I Timothy 3.2, and Titus 1.8, where the word hospitality translates the Greek idea of this verse. Those who supported the alternate rendering may have sought an echo to Heb. 13.2; or they may simply have devised a convenient sentence which held to the form from the earlier translations but dropped the archaic word harborers.

Whatever the ground for disagreement, the translation of this verse in the A.V. rejects a translation which had had the unanimous approval of the Protestant translations. It is clear, then, that the verse engaged the attention of the translators or of the revisers and that the alternate rendering has as its application the proper translation of this verse.

4. 15

Tyndale: . . . as a busybody in other mens matters.

Rheims Bible: . . . a coveter of other mens things.

A. V.: . . . as a busybody in other men's matters.

Bois's note: "as a busybody in other men's matters" i.e. "he who meddles with things belonging to others." A. D. as an adulterer.

This note catches the revisers at work. Andrew Downes had proposed that the passage be rendered by "as an adulterer," a rendering which is possible and ingenious and which probably reflects the clause, sed ne furta, ne latrocinia, ne adulteria committerent, from Pliny's letter to Trajan [X. 96] which describes Christian ritual. His alarm over busybody is understandable: is not one of the Christian's duties to do unto others? The translators of the Rheims Bible had probably suffered alarm when they limited the passage to covetousness. Our modern age, which prizes involvement, has suffered a similar alarm: "mischief-maker" (R.S.V.), "infringing the rights of others" (N.E.B.), "a spy" (Phillips). The body of the revisers, however, rejected Andrew Downes's translation.

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The reason holds in the Greek. In the note, there is first written the Greek from the text, and then there follows a common Greek phrase equivalent to the word of the text and indubitably meaning "meddlers in other men's affairs." The translation which this note supports had been the translation of all the earlier Protestant Bibles.

5.2

Tyndale: . . . takinge the oversight of them . . .

Geneva Bible: . . . caring for it . . .

Rheims Bible: . . . providing . . .

A. V.: . . . taking the oversight thereof . . .

Bois's note: "taking the oversight," looking to it.

A slight divergence from the rendering of Tyndale, the Great Bible, and the Bishops' Bible betrays that this verse had caught the attention of the translators. There is in the note a Greek word, and its definition makes certain that the general basis of the revisers' concern was the exact meaning of that word. The English of the note is a literal rendering of the term and probably not an alternate reading. One strong conjecture is that the translators had placed in their text the idea from the Geneva or Rheims Bibles of "caring for" or "providing for" the flock, a natural and pleasant image. The revisers restored the word oversight to the text and, to support the restoration, pointed out that the word means, literally, "looking to it."

5.5

Tyndale: . . . knet youre selves to gether in lowlinges of mynde.

Geneva Bible: . . . decke your selves in-wardely in lowlines of minde . . .

Bishops' Bible: . . . decke your selves inwardly in lowlinesse of mind . . .

Rheims Bible: . . . insinuate humilitie . . .

A. V.: . . . and be clothed with humility . . .

Bois's note: "to gird oneself," Pollux, Book 4, Chapter 18. "but a white garment is placed over the tunic of slaves, which is called the frock or mantle."

Here, it seems likely that the translators had furnished a text like that of the Geneva and Bishops' Bibles, counseling the Christian to deck himself inwardly in lowliness of mind. The revisers objected to this, apparently, on account of the Greek word. Therefore, they placed the Greek word from the text in the notes. In explication, they copied a Greek quotation from Pollux, in which the substantive, frock, is the cognate of the verb in the text. This frock was an outer garment which identified the wearer as a slave. Thus, humility is a garment to be worn outwardly, not inwardly, not insinuated. Under such circumstances, the formal word deck would be wrong. Therefore, the revisers supplied the homely word clothe.

Thus the notes on the First Epistle General of Peter end. And there is not one note which does not yield to some explanation of the thesis that the final object of the notes is the Authorized Version of the Bible. Though the thesis has been sustained on a simple and literal level, the demonstration of the thesis rests finally upon a series of imaginative circumstances. There remains one step, therefore, in the demonstration: to show that there is nothing in the notes which runs contrary to the instructions under which the transla-

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tors worked. Such a demonstration will at least confirm the imaginative circumstances through setting limits upon the imagination.

In 1655, there was published, posthumously, a collection of Bois's notes on the four Gospels and the Acts of the Apostles.36 The last page for each book bears the date on which Bois completed his commentary: the Gospel according to St. Matthew, August 13, 1619; St. Mark, September 30, 1619; St. Luke, August 24, 1621; St. John, October 13, 1621; the Acts of the Apostles, April 9, 1625. Indeed, the volume might put Fulman's manuscript under suspicion: could it be that Fulman's copy comprises the rough notes for a completion of a commentary on the whole New Testament, which Bois finished for the first five books only? Sir Henry Savile's edition of Chrysostom rescues Fulman's manuscript from such a suspicion. Were the manuscript a series of rough notes for a commentary of the whole New Testament, it would be necessary to conclude that Bois did not work at his notes on the Epistles and the Apocalypse after 1610 and that he mysteriously dropped the whole project in 1625, some eighteen years before his death. Further, it would be necessary to conclude that he was working on the project of his whole commentary during the year 1610-1611, when he was, at the same time, steadily at work with the company of review at Stationers' Hall. The first and third points are beyond reason. And Anthony Walker certifies that in this project Bois "entered but a little way into the epistle to the Romans."

There are many differences between Bois's published work on the Gospels and Fulman's manuscript. The notes to St. Peter in that manuscript may be contrasted to the printed notes to St. Matthew. In the Fulman manuscript, the notes to St. Peter cover barely two pages, but the notes in the book to St. Matthew cover one hundred printed pages, with approximately 180 words to the page. In all those pages, there are only four references to English words; and of these four references, only one can be made to apply to a quarrel of translation. The book does not once mention a company at work or the name of a translator of the Authorized Version or, for that matter, the name of anyone other than the myriad references to authors of old books, commentaries, and dictionaries. The chief subjects of the printed notes are validity of texts, interpretation by commentators, meanings of words in dictionaries, and an occasional acknowledgment of an ambiguity. And there is not one place in the bookthough there are several in Fulman's manuscriptwhere the English words search for rhetorical majesty, such as Andrew Downes's phrase at Heb. 13.8, "yesterday, and to day the same, and for ever." The printed book and Fulman's manuscript have different objects.

But the book is useful and interesting. It confirms that Bois treas-

36. John Bois, Veteris Interpretis cum Beza aliisq; Recentioribus Collatio in Quatuor Evangeliis, & Apostolorum Actis (Londini: T. Roycroft, R. Littlebury, 1655).

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ured and worked from the very works' which the manuscript finds him citinge.g., the lexicon of Hesychius. And it confirms that he treasured certain works which one may only surmise from the manuscript notes that he usede.g., H. Stephanus's Greek lexicon.37 And the printed book is useful for this question: How seriously do imaginative circumstances weaken the confirmation of the thesis that the object of the manuscript notes is the Authorized Version of the Bible?

To try the thesis, it is appropriate to look at a note from the book, St. Matthew 21.9. This note adapts itself easily to the imaginative situation which Fulman's manuscript satisfies.

Bois's note: ] Vetus, Hosanna in altissimis: Rectè, nec desidero ampliùs. Quòd si quae addenda videbuntur explicationis et perspicuitatis causâ, ea locum sibi quaerant oportet in margine, aut annotationibus majoribus, non autem in ipso contextu.

As is frequent in the notes of Fulman's manuscript, the Greek phrase under consideration here is given. Indeed, the question under discussion does bear on the Greek: the word for "highest," a singular, being, in the Greek, plural. Bois quotes the Latin which certifies the Greek, and he states that he asks for nothing further. But, he adds, if it seems that anything ought to be added for the sake of explanation or clarity, such things should be investigated in the margin or in the extensive annotationsnot, however, in the context itself.

The Authorized Version translates the phrase under question "Hosanna in the highest," as had Tyndale, the Great Bible, the Bishops' Bible, and the Rheims Bible. The translators of the Geneva Bible had amplified the text: "Hosanna (thou which art) in the hiest (heavens)." And so there is the customary type of situation which asks for imagination. The translators of the Authorized Version had adopted the reading of the Geneva text; and the revisers, in rejecting the reading, had made their reasons. But there are specific facts which limit the scope of this imaginative situation. This note cannot, after all, apply to the text of the Authorized Version. The marginal note in the Geneva text explains the reason for the expansion of the Greek phrase: "For God which is in heaven must onely save."38 Just such notes as this in the Geneva Bible had occasioned a strict prohibition on the translators of the Authorized Version, which they strictly observed: "No Marginal Notes at all to be affixed, but only for the Explanation of the Hebrew or Greek Words, which cannot without some circumlocution, so briefly and fitly be express'd in the Text."39 Therefore, Bois's comment in this place cannot apply to the Authorized Version. It applies, rather, to a type of text then not uncommon, such as Beza's 1598 edition

37. E.g., see the garbled note at Hebrews 9.12. A reference in Stephanus's lexicon offers a clue which clears the mystery of the note. See Appendix A of this work, Hebrews 9:12.

38. The New Testament of our Lord and Saviour Jesus Christ, a Fac-Simile Reprint of the Celebrated Genevan Testament (London: Samuel Bagster and Sons, n.d.).

39. Pollard, op. cit., p. 54.

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of the Greek text, where the margin carries extensive comment and the major portion of the page may be devoted to elaborate annotations. If Bois's remark about the margin excludes the Authorized Version as the object of these notes, even more does his remark about the annotations, scholarly aids which had no place in the Authorized Version. Indeed, the object of this note, as seems generally true of the notes on St. Matthew in the book, appears to be a Latin text where the margin will carry Latin variants and the annotations, lengthy Latin dissertations.40 Imagination, then, does have its concrete limits.

In Bois's notes on St. Peter in the Fulman manuscript, there is no single impediment to deny the facts, as we know them, which adhere to the translating, revising, and printing of the Authorized Version. Nor, so far as I have found, is there any impediment in the whole manuscript.

The notes of Fulman's manuscript, then, coincide with the time for the work of the company of review; they make sense, seen in the light of translations of the Bible prescribed for examination to the companies who translated the Authorized Version; and they do not disclose minor discrepancies which would cast doubt on their having the Authorized Version of the Bible as their object.

That the notes are found is a matter of rejoicing. It was characteristic of Fr. Bois to complete a particularly hard piece of labor with the phrase,

DEO SIT LAUS.

40. For examples of this type of exercise, see excerpts from Beza's annotations in Appendix A of this work.

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TRANSLATING FOR KING JAMES

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In the Epistle to the Romans

f. 61r

Cap. 3. v. 25.26. [to declare his righteousness] I accept this as concerning punitive justice, and v. 26 I translate thus, to declare his justice: [also] at this present time to the end he might be just, and (yet) justifie etc.

*Cap. 4. 17. [before him whom he believed] i.e. [in like manner with] Chrysost. Thus Apoc. 13.12. is explained by Arethas as [in accordance with] etc.

Cap. 1. 9. ] [with my spirit] i.e. [guilelessly, without fraud], [without dissimulation]. For if [the word, spirit] were here opposed to ceremonies, jov [my] would not be added.

Ibid. v. 12. Here the abridgment of the diction ought to be explicated thus: , [that I may be comforted together with you and you with me].

*Ibid. v. 20. ] [from, by, or through the creation of the world]. This phrase would seem to be asserted here in the sense of time, and to be the same as that phrase [or] [before or from the foundation of the world]. Chrysost. has accepted it thus in every place Hom. 6. in Gen. p. 37. line 2.

Ibid. v. 28. ] [to a reprobate mind] i.e. [not having the power to assay points of difference]: and as they judged it not the best way to reteine God in knowledge; or, to have God in acknowledgment, God delivered them into a mind void of judgment. [Antanaklasis, contraria significatio, a type of the figure, traductio, the use of a word in one function and then in another. Here the reference is to reflection, reflecting ] [they assayed], i.e. [they judged]. Hebr. Abu [they consented]. they judged it not good. They were [searchers of nature], and they zealously got for themselves knowledge of many other things, but they disregarded [knowledge of God].

Cap. 2. 15. ] [among themselves, or, meanwhile . . . one another] i.e. as I conjecture, in turn, by turns. [alternately] [by turns, in turn] [in turn]. Otherwhiles. It has been agreed by the chief of my colleagues that [the word, one another] was governed by [accusing], which to my mind can in no way be established. At least better than what is not clearly demonstrated: of course [them].

*Cap. 3. 5. ] established, confirmed. See the Lexicon. of Constantinus under .

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f. 61v

Ibid. v. 9. ] [are we better] After he had said many things concerning the infidelity and iniquity of the Jews, the Jews might be able to ask, ; [what then? are we bettered] are we surpassed, are we excelled, plainly by the Greeks. Otherwise in the person of the Jews (for that this must be referred to the Jews is clear from what follows) What then? Are we safe, and out of danger? are we preferred? are we Gods darlings?

[Ibid. v. 25. 26.] The Apostle shows, unless I am mistaken, in the justification of the sinner in this way that mercy is tempered with justice, so that neither may be an impediment to the other: there is justice because He has punished our sins; mercy, because in another, not in us. The preposition, , means here, as far as it pertains to, in respect of. Then there is [Antithesis] between [that are past] and [at this time], so that the sense is, that the justice of God stands whole, whether we contemplate sins having been pardoned, or indeed to be pardoned, and which now are pardoned. Scarcely another place is to be found more apt to this point, so that there is exhibited how well the justice of God joins with His mercy: He is [righteous], i.e. at the same time just; and nevertheless [He justifies], i.e. He justifies the sinner, i.e. He is merciful in the highest degree.

Cap. 4. 11. the signe of Circumcision [to be] a seale of the righteoushesse etc. C.

*Cap. 5. 7. ] [for a good man] i.e. [beneficent] A. D. Strigelius Locis Theol. for just, i.e. for a just thing; for good, i.e. for a good and agreeable thing.

Ibid. v. 8. ] See above Chapter 3 verse 5.

*Ibid. v. 12. in quo, i.e. according to Beza, in Adam. which is difficult, nor is it necessary.

Cap. 6. 4. ] [by the glory of the Father] i.e. [through the kinship of the Godhead].

*[Cap. 8. 6.] ] [, the mind of the flesh, carnal mind] [intention, prudence] is [in the intellectual soul], [spirit, thought, will] [in the passionate soul] according to Aristotle. care, studie, affection. A. D. that which the flesh mindeth, or affecteth, to be carnally minded, [to mind the things of the flesh].

v.22. and that all the whole world, or, that every creature.

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f. 62r

Cap. 9. 6. ] [but not as, or but not such as] i.e. [but not as that; by ellipsis, but I do not speak as that] non quod in old Latin versions. [refutation of an objection]. The solution of such an objection. A. D. has denied that at any place in the writings of Paul there can be found [such a thing as this] or [such a thing which may be compared with this].

*Cap. 10. 20. A. D. But Esaias speaketh plainely and sayth, goeth yet farther, speaketh yet more plainely and saith. See Chrysost. in Esai. p. 1016. lin. 18.

Cap. 11. [2] ] [cast away, rejected] thrust away. A. D.

Ibid. v. 2. ] of Elias, or, in the storie of Elias.

Ibid. v. 26. The deliverer.

*Ibid. v. 29. ] [not to be repented of] irrevocable. Camerar. 2. Cor. 7. is immutable [and immovable, steadfast].

*Ibid. v. 31. Theophylact places a comma after [not believed] although commonly the comma is placed after [mercy]. A. D. thinks that the common punctuation ought to be retained; because otherwise the transposition will be extremely harsh, and that other punctuation rests upon the authority of no transcripts: and in order that the sense may be complete, he understands [in reference to] before [your mercy]. It [the translation] adopts the punctuation of Theophylact and all the usual editions of Beza.

*Cap. 12. 3. ] [not to think more highly] These words condemn both arrogance and inquisitiveness: inquisitiveness truly both in inquiring into subtle things, and in pursuing those things which do not pertain to us and to our office.

Ibid. ] [I say] i.e. [I exhort, advise] Gr. Scholia. I advise, I charge every one. [Self conceit is shameful ignorance]. A. D. from Plato.

Ibid. v. 6. etc.] [according to the proportion] according to the standard and rule of faith, or according to the proportion and measure of faith which we have.

*Ibid. v. 8. ] [in simplicity, in liberality] with a good heart, or, liberally. Photius, , , [It is necessary to give with liberality and joy, not as one gives something assessed as a fine, but rather as one gives things which derive a profit.]

Ibid. ] [he who stands before] he that ruleth, he that protecteth.

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f. 62v

Ibid. v. 10. in giving honor, going one before another] i.e. let each one of you strive to prevail in giving honor to another. A. D., from a collation of this place with Phil. 2.3, believes these words ought to be explained thus as if it had been written, [in honor esteeming others before themselves], i.e. [to prefer one another in esteem]: but , although it signifies to value, to esteem, however, for aught I know, does not hold this signification when it is in composition with a preposition. A. D. advised me of 2 Macc.c.10, v.12, where is placed for [having preferred], but and [preferring in honor] differ.

*Cap. 13. 1. ] [ordained] [] [having been produced] Scholia. Beza, ordered, i.e. having been set in order and distributed by degrees. I approve the translation; I do not approve the explanation and gloss. A. D. the abuiliments of light.

Cap. 14. 5- I.e. Let each one acquire for himself true knowledge from the word of God, so that without doubt he may perceive what the will of God is.

Ibid. v. 17. is not eating and drinking. A. D.

Cap. 15. 31. That my service to the Saints may be acceptable etc. [to God], or [in the opinion of God, before God] A. D. and Gr. Scholia. He denies that [acceptable] in its proper sense should be said at all save for what is acceptable to God. In addition the Gr. Scholia add, [and that they with readiness and gratitude will receive these things from me].

1. Corinthians

Cap. 1. 2. our Lord, both theirs; and ours.

Ibid. v. 22. Whereas, or, In as much as both Jewes.

Cap. 2. v. 4. ] [, persuasive] i.e. persuasible. of the Spirit and power, see 1. Thess. 1.5.

Ibid. v. 13. By interpreting [comparing] instead of [preparing] preparing spiritual things for them that are spiritual Otherwise the word [spiritual things, or them that are spiritual] is of the neuter gender.

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f. 63r

Cap. 4.6. ] [above that which is written, which is above written] i.e. Above, at the beginning of this chapter, and at the end of the preceding chapter. He returns the Corinthian people not to that which was written by others but by Paul himself. , supply , etc. [by me that... not etc.] that for some one ye be not puffed up, i.e. [a pupil above a teacher], or [for?] Who maketh thee to excell above others? He speaks to those who were performing the work of Doctors, and were eminent in learning.

*Ibid. v. 9. ] [hath set forth . . . last, as it were appointed to death] Jos. Scalig. in Sphaer. Barbar. of Manilius, p. 417. Those whom the Greeks call [a third combatant who sits by to fight the conqueror], the Latins, in the gladiatorial game, call sequutores [pursuers]. Old glosses render also as Tertiarium [the third], because no doubt one having been killed a third was chosen; he follows therefore as a substitute. Likewise the Apostle 1 Cor. 4.9. etc. [for I think that], and he does not say [the last apostles], nor indeed does the canon of the Greek tongue permit that; but [he set forth us last, the Apostles]. He has posted us who are Apostles, so to speak, as certain substitute fighters with beasts. [last] indeed is here . And the context is fitting. However Scaliger in his notes on the of Manilius p. 316. 317. But concerning the parts of animals] [He] understands bestiarios not certainly as those who had been doomed to the beasts, whom the Apostle calls [appointed to death], 1 Cot. 4- but those who having been hired did this, and hired out their service for the mid-day spectacle, or, that I may speak as Manilius, who furnished the carnage for the riotous excess: these on account of their desperate boldness were called [venturesome persons]. Hence the fitting word of the Apostle [to risk one's life]: which others translate by [] [risking his life], Philip. 2. (30.)

Cap. 7. 2. ] habeat [let' him have], i.e. A. D. says he may have relations with, etc.

Ibid. v. 22. [a freedman] is made, [free] is born.

*Ibid. v. 26. ] [distress, necessity] i.e. [pressure, affliction, oppression], [pursuit, persecution] Photius, [through the present burden of trials].

Ibid. v. 29. ] [that the time] h.e. now calamities draw nigh and threaten. A. D.

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f. 63v

[that the time is troublesome and filled full of dangers].

To which I do not assent. Read the Gr. Scholia.

Ibid. v. 35. but that you may decently and without distraction wait upon the Lord.

Cap. 9. 5. Old Latin. a woman a sister. in inverted order: for in the prior place ought to be placed what is more general, in the latter what is more specific; as [men, brothers]. A. D. H. a Christian woman, a faithful/woman, so that [sister] is put in place of an epithet.

Ibid. v. 8. after the manner of men. Bederech bene Adam [in the manner of the sons of men] A. D.

Ibid. v. 18. That I streine not to the utmost my power in the Gospel, or, that I rack not or, stretch not etc. [to abuse the power] is [to exercise lordship over], to increase power inflexibly. See 1. Thess. 2.6. [when we might have been burdensome, when we might have been in authority].

*Ibid. v. 27. See Chrysost. Hom. 22. in Gen. p. 163. ] [spurious, rejected, reprobate] i.e. , unserviceable, unprofitable.

*Cap. 10. 11. Ut sit [that the thought may be complete] read thus, [these things as our examples happened to them]. A. D. sharply and violently [exerted himself beyond measure] for the interpretation of Augustine, that is, that [the examples] were understood as concerning the types and figures of the people of old: but the scope of the passage does not seem to admit this interpretation.

*Ibid. v. 17. one bread, one body, ] [the many] supply [being]. The exposition of Beza displeased us all, for according to the sense of that exposition it ought to be written, [because there is one bread]. A. D.

Ibid. v. 20. A. D. and I would not have you partakers with the Derills, i.e. to be partakers together with those of things having been offered to them.

*Ibid. v. 30. and if I by thanksgiving] This interpretation, rejected by Beza, A. D. deemed worthy of his advocacy.

*Cap.11. 10. ] [power] [veil], velamen [veil] (just as some codices of the old Interpreters have in the context) [so that she is seen to be subject to power]. [for the veil serves to cover and to conceal]. [the very symbol is even able to show of whom she is governed].

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f. 64r

Ibid. v. 17. Now in this that I am to tell you of, that I am to say unto you, etc.

*Ibid. v. 26. Piscator, Annunciate. But thus the context of the discourse will not flow so freely; and it can be asked whether the particle may rightly accompany a word which is [imperative].

Cap. 12. 17. and members for the part, or, in particular. jointly [body], separately [limbs].

Ibid. v. 29. ] [powers, authorities] Abstract for the concrete; and, thus perhaps in [helps], in the preceding verse.

Cap. 13. 5. he does not impute evil. non [does not remember past wrongs]. A. D. See Zachar. 7. 10.

Ibid. v. 11. I understood, I cared as a child, ! had a childs mind, I imagined as a child, I was affected as a child.

Cap. 14. 20. ] [in malice] i.e. [knavery, roguery] A. D.

Cap. 15. 2. ] [after what manner, what] i.e. [in what manner the Resurrection was said to be]. Others. with what words, or, with what manner of doctrine.

Ibid. v. 8. ] [to a child untimely born, to an abortion] i.e. [to an abortion]. h.e. to him who was called unexpectedly to the light of the Apostleship, when he was rough and unformed.

Ibid. v. 33. good manners, or, good natures, good dispositions. A. D. perhaps [good manners, that is, beguiled].

Cap. 16. 2. [hath prospered] whatsoever God shall send, and he may well spare. Literally, whatsoever he may well spare through the blessing of God.

Ibid. v. 3. ] [your liberality] your good will.

Ibid. v. 17. they supplied the want of your presence. [deficiency, need, want] is here opposed to [presence, coming].

2 Corinthians

Cap. 1. 12. [and more abundantly] but especially.

Ibid. v. [13]. Others. now that is true [knoweth] etc.

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*Cap. 2.6. ] [the penalty] mulcta [penalty, a money penalty] See Sapient. 3.10. Hermogenes in his book the last chapter. Even if she should be a prostitute, nevertheless she has the proper and voluntary punishment, [] of this course of life, because she has placed herself openly in a meretricious trade, having been segregated from honorable women.

Ibid. v. 10. in the person, or in the sight, or in the name of Christ.

Ibid. v. 17. ] [being a retail dealer, playing tricks, corrupting] i.e. [adultering]. is derived [from glossing over lees] by corrupting and adulterating wine.

Cap. 3. 16. [shall turn] supply [the heart]

Ibid. v. 18. ] [the same image] i.e. etc. [into the same image].

Cap. 5.3. If so be that we shall be found clothed, and not naked, or, we shall be, so that [we shall be found] is written for [we shall be].

Ibid. v. 7. by sight, or, eyesight.

Ibid. v. 19. That God in Christ reconciled the world.

Cap. 7. 1. perfecting holyhesse, living holily to the end.

Ibid. v. 2. Receive us, or Let us have place with you; We have made a gayne of no man.

Cap. 8.4. A. D. that we should receive the gift, [and take upon us] the fellowship of the ministring to the Saints. [to receive] here signifies [two things], [to return, to recover], [and to take upon oneself].

Ibid. v. 5. first they gave themselves, and then next their own possessions. For this is understood.

Cap. 9.4. See above chapter 8. 10. and the emulation which came from you, or, your zele, or forwardnesse.

Ibid. v. 5. as a bounty, and not as a thing extorted. It is asked whether the subject [of] [of bounty] and [of covetousness] be the same: I think that both designations ought to be referred to the Corinthians; not, on the contrary, the word [bounty] to the Corinthians, and the word [covetousness] to the Apostles, as the majority of my colleagues, [your bounty], [our covetousness].

Ibid. v. 8. [to be over and above, to abound], as [to rule], is used [transitively], notwithstanding more often [intransitively].

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Ibid. v. 13. A. D. pointed out that may be taken in this place as the solemn promise in baptism.

Cap. 10. 7. of him self, of his own accord, not having been urged.

Ibid. v. 12. Either etc. they wot not what they measure: or etc. [they are foolish in measuring].

*Ibid. v. 16. ] [of things made ready to our hand] See Joh. 4. 38. Thucydides. [through not being able to endure hardship they turned themselves to what was at hand] This is said concerning those historians who through a certain laziness and weakness of mind, shirking the labor of seeking the truth of things, produced their own histories from others' writings.

*Ibid. before this. rule, or, line, division, portion. is the space between the [place from which one jumps] and the [pit] Pollux. the rest: [the pit], the earth having been dug up and removed, into which the feet of those jumping were directed.

Cap. 11. 3. corrupted [and drawn]

Ibid. v. 7. The word I take [specifically], as my colleagues [causally].

*Ibid. v.[9]. ] R. Const. [to press heavily upon] in the writings of Paul is [to inflict numbness], to cause numbness; that is, with frequent solicitation and collecting to make them to be torpid. Others expound, by his own idleness and torpor to be troublesome and burdensome: which it appears to Constantinus: the same also to our Andrew Downes who is a most subtle weigher of words.

Ibid. v. 21. or, I speak of their vile usage of you.

Ibid. v. 28. or, my daily incumbrance.

Cap. 12. 2. or, rapt up.

Ibid. v. 16. but being crafty I took you with guile. , [I did not take from you, but I took you].

Ibid. v. 21. ] [will humble] : :

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, ; , ; [He called their transgression of the law his own humiliation: confirming the very things which he has already said beforehand: Who is weak, and I am not weak? Who is offended, and I burn not ?]

Cap. 13. 2. ] [I told you before and foretell you]. See Galat. 5.21.

Ibid. v. 7. Howbeit I pray unto God that ye may doe no evill [as desiring not that we may seem of credit, sc. by your punishment.

Ibid. v. 8. ] [truth] i.e. [piety].

Ibid. v. 10. ] [I should use] supply [to you].

In the Epistle to the Galatians

Cap. 1. 7. ] unlesse, or, If there be not some.

Ibid. v. 16. in me] Others. by me, to me.

Cap. 2. 2. ] [to them which were of reputation] i.e. [to the leaders].

*Ibid. v. 4. And that because of. And others. No not because etc. And thus the Gr. Scholia connect this verse with the preceding, which linking seems to agree not unsuccessfully with the intention of the Apostle. A. D. thinks this to be [without apodosis] as in v. 6. Camer. [elliptically] spoken, there should be repeated however .

*Ibid. v. 6. [but of those who seemed to be somewhat] I agree with A. D. who thinks there is [without apodosis] in this place rather than [ellipsis]: for it begins from the genitive, and by reason of an interjected parenthesis, it makes a new beginning, and it changes the genitive into the nominative, into . Of this sort [of] [of suppressed response] numerous examples appear in the writings of Homer and others. English. but of them that Seem to be somwhat, whatsoever they were, or, what they. were in times past it maketh no matter to me (God accepteth not roans person) for they that seemed to be somewhat, or, for they that are of reputation communicated nothing with me. ] Portus, , when it has its own accent has the signification of time: but when the utterance is enclitic, it is usually joined

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with interrogative and relative pronouns: and then it has the force of nam and cunque: translate therefore here, et qualescunque [and of whatever kind].

Cap. 3. 1. pictured, pourtraid, painted.

Ibid. v. 8. Now the Scripture, or, And, or, For.

Ibid. v. 11. Now that no man etc.

Ibid. v. 24. Leader, Petty master, or Scholemaster.

Cap. 4. 6. Now because ye are sons. A. D.

Ibid. v. 9. [again, anew] again [parallelwise]. In this indeed he has coupled the Gentiles with the superstitious Jews, because they superstitiously observed days and times: at the same time therefore the Apostle mingles the superstition of both.

Ibid. v. 11. I am afraid. Thus these words ought to be rendered as if only were read. It is indeed in the Attic style.

Ibid. v. 13. i.e. [with infirmity of the flesh].

Ibid. v. 15. What is become then of the hapynesse that was ascribed unto you, of [or] your magnifying of your selves, or thinking your selves hapy for my sake, your hapynesse that is talked or spoken of. [your blessing] that is to say, by which others openly declared you happy, or you yourselves, on account of the gospel having been received; or, by which you openly declared me happy.

Ibid. v. 17. [to exclude you] which it is if it should be understood or i.e. [of my teaching or of you].

Ibid. v. 18. Now it is good to be had in admiration, or, to be imitated for, or, in that which is good all waies.

Ibid. v. 24. Which things have this allegorical use.

Ibid. v. 25. For Sinai, [being by Allegorie] Agar, is a mountaine in Arabia.

Cap. 5. 7. or, what beat you back.

Cap. 6. 1. overtaken, caught, [in haste], [but, perhaps, understand , be seized and carried clean away]. If a man through oversight fall into a fault, if by occasion he fall.

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Cap. 1. 5. Others. unto him self, or, for him self.

Ibid. v. 6. A. D. enriched us with grace. [I show grace], I bring about grace, I overwhelm with favors and gifts.

Ibid. v. 10. [to bring under heads, to sum up] does not derive from [the head], but from [the chief of main point, the chief person]. A. D. [in him] at the end of the verse [margin: the beginning of the following verse] can rightly be omitted in translation, as they are redundant from the manner of expression of the Hebrews.

*Ibid. v. 13. In whom also ye. Supply either [you have trusted] with Beza, or [you were appointed by lot] from verse [11].

Ibid. v. 14. or, unto the redemption purchased, others. untill the purchased redemption, others. untill we be fully delivered. [unto the redemption], i.e. [until the redemption]. [a redemption of the possession], i.e. full and perfect release.

Ibid. v. 18. [the word, eyes] either is placed absolutely, or it is governed by the word [may give, v. 17]. The copula [and] is indeed probably missing.

Cap. 2. 14. Hypallage, for [the partition of the middle wall]. Thus probably above c.1.14. for [until the redemption of the purchased possession (for) the purchased possession of redemption]. the partition of the mid wall, or, pulling down the mid wall that stopped the one from the other.

Cap. 3. 1. ] Perhaps the Hyperbaton ought to be extended as far as the beginning of the following chapter. A. D. Either it is Hyperbaton as far as verse 13 or 14, or something must be supplied, doubtless [I am the elder, take precedence, go as an ambassador] or [I have boasted myself]. For the article before does not permit that through the addition of a [substantive] word hold the place of a predicate [i.e. illustrates the third attributive position]. For this cause I Paul the prisoner etc. or, am a minister for you, etc.

Ibid. v. 10. ] [manifold] the great and Manifold, or, the exceeding manifold.

Ibid. v. 13. ] [wherefore I desire] that is to say, I Paul [the prisoner], the words being repeated from the first verse, with which this verse must be joined through epanalepsis, as seems right to several.

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*Cap. 4. 19. senselesse, past feeling, past shame. A. D. dum modo doleat allquid, doleat quod lubet. Cic. from some old poet.

Ibid. v. 22. ] [that ye put off] Supply [I say and testify]. For it seems proper that this verse be joined with 17, so that all the words which intervene ought to be enclosed in parenthetical marks.

Cap. 5. 4. ] [jesting] i.e. [ribaldry] scurrility.

Ibid. v. 15. [how] perhaps for [how or that] A. D. [ is used in direct questions, in indirect.]

Ibid. v. 26. after he had cleansed it, having cleansed it, or, by cleansing it.

Cap. 6. 4. use not your children cruelly. From the consequence the antecedent is understood: for it falls out from too great austerity that children are angry with their parents, and bear their authority reluctantly and impatiently.

To the Philippians

Cap. 1. 9. ] [judgment] understanding. A. D. See Prov. 1. 4.

Ibid. v. 10. approve better things, see Rom. [2.] v. 18.

Ibid. v. 19. and the bounty of the Spirit.

Ibid. v. 21. For Life unto me is Christ, and death an advantage.

Ibid. v. 26. Consideration must be given to the question of whether or not some word should be supplied before [that], without doubt [you take heed], or [you see]: for these words do not appear to depend on the preceding words.

Cap. 2. 20. no man like minded, [of like soul or mind] see Psal. 55. 14. who will truely be carefull of your matters, or, carefull from the heart. Others. so deare unto me, whom I love as mine own soule. A. D. [like myself].

Cap. 3. 1. to me it is not irksome

Ibid. v. 9. relying, grounded upon faith. others. for faith, or, in faith.

[Ibid.] v. 10. to know him etc.

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Ibid. v. 14. I follow directly to the price of the high calling, others. I follow toward the mark for the price.

[Ibid. v. 13] ''Ev [but this one thing] Supply [I give heed to], [I care for, practise, exercise], [I care for thoroughly].

Ibid. v. 17. ] [mark] see Rom. 16. 17.

*Ibid. v. 20. ] [the business of government, the government] our city in heaven, or heaven for our city. Rob. Const. on the word , we have a heavenly citizenship. Cic. concerning Cato 1[iber] 2, de Legibus thus since he was by birth a Tusculan, he had a Roman citizenship. i.e. [his citizenship belonged to Rome]. , [to give the rights of citizenship], to endow with citizenship: [to partake of citizenship], to be given citizenship.

Cap. 4. 1. So [as ye have begun] stand fast in the Lord.

Ibid. v. 10. A. D. but wanted ability: others, but wanted opportunity.

Ibid. v. 18. Now I have all things. A. D. I have enough of all things:the things you sent me, or, your liberality.

To the Colossians

Cap. 1. 10. ] [the character of pleasing or cringing] pleasing service.

Ibid. v. 18. ] [beginning] i.e. [the firstlings for sacrifice, the first-fruits].

*Cap. 2. 1. ] [the contest for a prize; any struggle, trial, danger] A. D. what great care, conflict. see Phil 1.30. see Chrysost. in Genes. p. 258. lin. 4. and 11. and p. 263. lin. 42. etc.

Ibid. v. 2. being knit together in love, [and instructed] in all riches etc. the word [knit together, compare] signifies both at once, join together, and instruct, or teach: it is not inconsistent with the truth therefore, that the Apostle took account of both meanings.

Ibid. v. 5. rejoicing for that I behold. [one part of speech for another, here a participle for a finite verb, ].

Ibid. v. 14. and he took it quite away.

*Ibid. v. 18. Rheims, willing in humility, and in the margin, that is, willfull, or self willed in voluntary religion: for this is , whereof cometh the word following [will worship] in verse 23.

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Cap. 3. 5. ] [passion, emotion] effeminatenesse. A. D.

1. Thessalonians

Cap. 2. 7. as a nurce] these words may be joined either with [gentle], gentle as a nurce etc. or with [so], so that a new beginning is made As a nurceso we being desirous of you.

Cap. 5. 23. A. D. wants the word [complete, perfect, whole] to follow the word [may be kept] in this order, that your spirit may be kept perfect. [complete in all parts] and are opposites.

2. Thessalonians

Cap. 1. 9. punished and separated from etc.

Ibid. v. 10. magnified, with admiration beheld, admired in them that believe. Sap. 5. 2. [and shall be amazed at the strangeness of his salvation].

Cap. 2. 2. turned from your mind, or caused to alter your mind

Ibid. v. 6. ] [what withholdeth] [what holds sway], or [curtails and impedes]. Others. what beareth rule.

Cap. 3. 11. who meddle not with any work, but are meddlers where they have nothing to doe.

Ibid. v. 12. or, that working they eat their own bread with quietnesse.

1. Timothy

Cap. 1. 2. mine own true, my kind, my very son.

*Ibid. v. 5. of this charge, not however of the Law in general, as Beza has annotated incorrectly in this place.

*Ibid. v. 6. which some not aiming at, not regarding, leaving. As below v. 19. [having expelled, thrust away]. The word, [to miss the mark]

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here is the opposite of the word [to aim at, endeavor after], not however of the word [to aim well, to hit the mark, to succeed] A. D. Polyb. not to take account of the Romans, which to Herodotus is [to pay no regard to a thing]. A. D. see Sirac. 20. 8. 11.

Ibid. 10. 11. ] [according to the gospel] Supply . [to sound doctrine which is according to the gospel] [contempt, disdain], [wantonness, insolence, an outrage on the person], [despiteful treatment] three species [of] [of contempt, negligence]. A. D.

Ibid. v. 16. [first] D. H.

in me the chief [sinner] Others. that in me chiefly this charge [change] etc.

Ibid. v. 18. [namely] that according to the prophecies etc.

Ibid. v. 20. or, may be scholed not to blaspheme.

Cap. 2. 1. I should prefer to join [first of all] with [I exhort], rather than with [be made]. And nevertheless [I suspend judgment].

Ibid. v. 6. who also gave the testimonie in time convenient. it seems that [who gave] ought to be repeated [as common to both clauses].

Ibid. v. 14. was the cause of transgressions.

*Ibid. v. 15. , as Casaub. explains these words in Sueton. Lib. 1. p. 6. [if they continue] if she continue.

Cap. 3. 2. ] [unmixed with wine] [vigorous, active]. ] [of good behavior] of decent cariage.

Ibid. v. 3. ] [given to wine] petulant, outragious, ready to abuse others, drinklike in behaviour.

Ibid. v. 6. [newly instructed in the elements of religion]

Ibid. v. 13. a good degree, or, dignitie.

Cap. 4. 2. A. D. asked whether [in hypocrisy] could be joined with [shall depart] in the preceding verse; certain ones will depart from the faith having been moved by the hypocrisy [of] [of liars].

*Ibid. v. 6. nourishing them, Erasm.

Cap. 5. 1. or, an antient man. exhort him as a father.

Ibid. v. 5. and desolate] hath no kinred or friends to help her.

Ibid. v. 11. when through wantonnesse they neglect Christ.

Ibid. v. 12. ] [having damnation] having to answer.

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Ibid. v. 21. ] [without preferring one before another] without hasty judgment, prejudice.

*Cap. 6. 2. by [benefit] I understand that benefit which proceeds from servants to masters, h.e. the service of servants. because they that have benefit by them are faithfull. Others. because they that challenge benefit from them, or, challenge their service etc. A. D. there are here three [difficulties]: 1. Whether these words, [partakers of the benefit] ought to be joined with [do them service] by transposition, so that by them are described the servants, not the masters: or whether the periphrasis is rather of the masters? 2. What must be understood by [of the benefit], if these words be accepted as concerning masters? 3. Or ought [partakers] to have the place of subject or of attribute, or of the reason why servants are held to cherish and observe their own masters? Chrysost. refers these words to the masters, and by understands the care of the masters towards the servants.

Ibid. v. 3. ] [to come to, to go to, to visit, to come forward to speak] i.e. [to approach, hence, to agree with], [to associate one's opinion to another, hence, to agree with, to assent], joyneth not him self, yieldeth not.

Ibid. v. 4. He is a foole, or, a proud foole. , [, to wrap in smoke, pf. pass. to be in the clouds, to be crazed, demented] i.e. [he is foolish] he is crazy, he doteth. A. D. he is out of his senses. ] [ to be sick, to be in an unsound state] troubling him self.

*Ibid. v. 5. ] [, frictions] others. [violent contentions]. which reading A. D. prefers. i.e. [the frictions in argument]. frictions, vexations, gallings, excoriations. A. D. this reading Chrysost. has followed and Gr. Schol. and Cyrus, and perhaps even the old Interp. which has, conflictationes. I think signifies here unremitting frictions, or assiduous quarrelings, continual janglings, or, brablings. A. D. denies that the word ought to have a place here, because Chrysost. reads otherwise. and because [strifes of words] and are the same. Hesych. , [persistence].

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Ibid. v. 8. we will therewith be contented.

Ibid. v. 12. and [for the which] thou hast made a good confession.

Ibid. v. 15. whom at the time appointed, or, at convenient time he will shew etc.

Ibid. v. 17. to enjoy, or, for pleasure. A. D.

Ibid. v. 18. ] [held in common, giving or sharing] to be sociable, of sociable and companable conversation.

Ibid. v. 19. ] [store, hoard up] See Tobit. 4. 9. ] [foundation] See Prov. 10. 25.

2. Timothy

*Cap. 1. 3. ] [without ceasing I have] i.e. etc. [without ceasing having] Camer. for if the words are accepted as they sound at first hearing, it will make an ill joint for this clause with the preceding. I therefore thus soften the harshness of the speech, I give God thanks whom I serve from mine Ancestors with a pure conscience, then the following words all the way to the beginning of verse five I enclose in parenthetical marks.

Ibid. v. 8. or, suffer with me for the Gospel. See cap. 2. 3.

*Cap. 2. 5. And though a man labour for the best gayne, try masteries etc. unlesse he strive and labour lustily, [rightfully, conformably to custom] i.e. [strongly, vigorously], [exceedingly, violently], [vigorously]. A. D. See Scholiast of Thucydides.

Ibid. v. 15. or, a faithfull labourer, a constant labourer, a labourer not ashamed of his work.

Ibid. v. 19. Neverthelesse the sure foundation of God standeth etc. '' etc. See Numer. 16. 5. according to the Septuagint.

Cap. 3. 8. men corrupted in mind, of no judgment as touching the faith.

Cap. 4. 8. ] [the word, further] finally, to conclude, as for the rest, Now therefore there is.

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Ibid. v. 16. A. D. or, none spoke for me, assisted me, stood with me

Ibid. v. 17. ] [be brought to full measure] A. D. [in order that it might be completed and come to an end].

To Titus

Cap. 1. 1. for the faith] ] [through, because of, for the faith] i.e. etc. [for making faithful the elect through my efforts and acknowledging etc.] ] [according to the faith] i.e. [on account of, as far as regards the faith], for example [according to speculation], [according to philosophy].

Ibid. v. 3. ] [in due times] i.e. [at the proper times].

Ibid. v. 9. which by doctrine he hath received etc.] both to exhort [some,] and to convince the gainsayers.

Ibid. v. 14. or, that forsake, or, that cannot away with the truth, cannot abide, detest, abhorre.

Cap. 2. 4. That they may teach the young women to etc. those things which follow appear to depend on the word [correct, chasten, moderate simply placed for [teach, train]: Others refer etc. [to love their husbands] to [the aged women], as if the Apostle were proceeding in enumerating the duties of aged women. I think it is [ellipsis], so that the complete passage is, (supply ) etc. [exhort the young women to love their husbands].

Ibid. v. 10. no filchers

Ibid. v. 15. or, with all vehemency, [with all vehemence, violence].

Cap. 3. 1. ] [obey, obey one in authority] to be obedient. Ours, to be obedient to Magistrates.

Ibid. v. 8. be carefull to exercise them selves in honest trades.

Ibid. v. 11. is quite turned out of the way, is perverted, is turned out, i.e. [turned out].

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*Ibid. v. 14. A. D. to professe, to practice honest trades. a person is said [to maintain a craft] which he cultivates and practises. ] [works] i.e. [pursuits, businesses, practices]. Chrysost. in Rom. 16. Hom. 30. p. 312.

To Philemon

*v. 5. etc. [love and faith] [the diagonal figure, chiasmus]. see Casaub. Not. in Matt. 12. 22.

*v. 7. ] [grace] i.e. [joy]. see Pindar.

v. 17. or, if thou thinkest all things common between us. if mine be thine, and thine mine.

v. 18. put it on my score, reckon it to me.

v. 20. I pray thee brother let me have this pleasure from thee.

v. 21. Having confidence that thou wilt be ruled by me.

To the Hebrews

Cap. 1. 3. brightnesse, or, forthshining

Ibid. v. 12. In Hebrew it is, you will change, notwithstanding the Greeks have translated it [you will roll round, fold up], looking back perchance to the place Isa. c. 34. 4.

*Cap. 2. 1. Prov. 3. 21. , Son be not forgetfull. see Chrysost. Hesych. [let it not spill out], [from the metaphor of water].

Ibid. v. 4. [miracles, powers] are not incorrectly understood here as concerning that power with which the Apostles were furnished from heaven.

Ibid. v. 5. A. D. understands [the world to come] as concerning the Messianic age, jeme Hamaschiah [of the Messianic age], and compares this place with Esaiae c. 9. 6.

Ibid. v. 7. 9. [a making smaller or less] here is the same as with [an emptying] Philip. 2. 7. D. H. who was made a litle lower than the Angels, that he might tast death etc. by the suffering of death crowned etc. It is uncertain whether the suffering of death should be considered as an argument of the humility of Christ, or as a cause of glory:

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v. 9. c. 2. to the Philipp. makes for the latter sense. those who accept the word [through, for, for the sake of] in the signification of the final cause, so that he was able to die, do not say the same thing which we say.

Ibid. v. 15. D: Hutch. through transposition of words joins [bondage] with [deliver] and [subject to] with [fear of death]. but there is no necessity for a transposition in such wise.

Ibid. v. 16. for he in no sort took hold in [on] the Angels. [to lay hold of] is to take hold of and to hold back to deliverance, as those who grasp a falling man by seizing his cloak. See Graec. Schol.

Cap. 3. 1. A. D. of our confession, i.e. of the faith which we confess.

Ibid. v. 2. [to him that appointed him], See 1. Sam. 12. 6.

Ibid. v. 12. , etc.] [take heed, lest] See Coloss. 2. 8.

Ibid. v. 14. the beginning of our constant faith, or, constant hope. A. D. the beginning of our constancie. [foundation] Chyum * [?]. There are those who accept here [beginning] as head or chief: but then the contrast between and [end] will disappear.

*Cap. 4. 1. A. D. against Beza denies that [a promise being left] can be rightly translated, forsaking the promise; to which we have all agreed.

*Ibid. v. 2. [not being united], which reading bears a more commodious sense by far, and it is assented to by Photius and the Graec. Interp., for that they were not united by faith with them that heard it, i.e. with them that believed it. Xenoph. . . 1[iber]1. p. 13. . [and quickly indeed he joined himself to his fellows so that he was familiarly settled].

*Ibid. v. 13. ] [having been opened, having had one's neck bent back so that the throat gapes when cut] Si nihil istorum est, aulam resupinat amici. Juvenal.

Ibid. v. 15. ] [to try, to make proof or trial of] this reading is more esteemed by A. D. such an one as had had experience of all things. To me the prior reading is more pleasing, because after the word [all things, as genitive object governed by ] should have followed rather than [in all points].

*Cap. 5. 2. Hesych. [moderating one's passion], 6 [he who agrees reasonably].

Ibid. v. 7. Words most difficult to render: for exactly what

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signifies in this place is difficult to establish [discretion, caution, reverence, piety, Godly fear]; nor in the preposition [from] is there much lessening of the difficulty. some interpret reverence, some fear, some piety: some accept for in behalf of, because of, or for; others for from, after, etc. , from, after, as [after dinner], a coena, post coenam [after dinner]. moreover I would be pleased if these words were read with the beginning of verse 8. Heb. 11. 34. [out of weakness were made strong]. because, Jos. 2. 24. , because of us.

Ibid. v. 9. or, And after he was dead, he became etc. See Sap. 4. 13.

Ibid. v. 12. ] [which be the ... principles] the word is neuter gender, plural number, [nominative] case. What are the first elements etc.

Ibid. v. 14. ] [by reason of use, through habit] See latter Prolog. Sirach.

Cap. 6. 1. the elementary doctrine

Ibid. v. 6. or, cause him to be had in derision, or traduce him. [to make an example of one], [to strut], A. D.

Ibid. v. 9. or, and neere, and next to salvation.

Ibid. v. 17. ] [while] Whereupon, wherefore, [wherefore, because]. or, he gave security with an oath for a pleadge, as a meanes to confirme his word by.

Ibid. v. 20. who was made an high priest for ever. [the forerunner is entered] i.e. [long ago he entered], previously he entered.

Cap. 7. 1. ] [for this Melchisedec] The things which are inserted chaotically from these words as far as to those in the end of verse 3. etc. [abideth a priest] separate the subject from its verb.

Ibid. v. 14. of which tribe] Thus the preposition [into] is taken, Ephes. 5. 32.

Ibid. v. 15. ] [if] i.e. [because, for that], See Act. 26. 23. [the state of causality] seems to be proposed rather than [the state of formality, specification].

Ibid. v. 19. but the farther bringing in of a better hope [did make perfect] that is, the Gospel, or the Priesthood of Christ; [a bringing in] is indeed not written, but [a bringing in besides]: for although the law be , it is not, however, .

Ibid. v. 22. ] etc. [by so much] [A phrase added by way of ornament, or as a finishing touch, epiphonema].

Ibid. v. 23. And among them were many priests. Others.

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Ibid. v. 25. ] [to the uttermost] , [not only in the end, but even here].

Cap. 8. 1. who set him self, A. D.

Ibid. v. 2. Of the Sanctuary, which is more acceptable on account of the things which follow.

Ibid. v. 4. he should not so much as be a Priest, so long as the priests that offer gifts etc. remaine.

Ibid. v. 7. complete, absolute, without defect.

Ibid. v. 8. or, when I will make a new Covenant. [to complete a covenant], i.e. [to arrange mutually, to make a covenant], see Jer. 31. 31. or [to make a covenant], below v. 9.

Ibid. v. 13. or, Now that which is made old, or, declined for age.

Cap. 9. 1. or, And the outer Sanctuarie.

Ibid. v. 6. thus ordeined, or framed, or set in order.

*Ibid. v. 12. [to obtain], is [to receive in the place of those things which a person gave]. Ulpian A. D. having purchased.

Ibid. v. 15. Mediator of a new Testament.

ibid. they that were called.

Ibid. v. 18. Wherefore not so much as the first

Ibid. v. 20. enjoyned, or commanded. see Psal. 111. 9.

Cap. 10. 12. It is not clear concerning [for ever], whether it ought not to be joined with [had offered a sacrifice], [or?] with [sat down]: the prior construction fits best with the remaining argument; but the punctuation of every codex contends against it, and indeed the major number of the translators.

Ibid. v. 14. that are in sanctifying, that are to be sanctified.

Ibid. v. 26. ] [wilfully] of set purpose.

Ibid. v. 27. fyry indignation, vehement wrath.

Ibid. v. 32. ye endured much wrestling with afflictions.

Ibid. v. 38. ] [draw back] if any man shrink back, or, withdraw him self for feare, see Sap. 6. 7.

Cap. 11. 1. is a most sure warrant of things, is a being of things hoped for, a discovery, a demonstration of things that are not seen.

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Ibid. v. 3. were made of things that were not extant.

[Ibid. v. 4.] Rule: passive verbs, which are lacking the middle voice, have a signification of the middle verb in the passive. []

*Ibid. v. 19. ] [in a comparison] i.e. [in a figure]. See Chrysost. Hom. 49. in Gen. p. 394. last line and p. 395. lin. 1. and 2.

*Ibid. v. 21. Leaning upon the top etc. See Mercer. Annot. in Santis. Thesaur. under the entry Mittah. Col. 1597.

Ibid. v. 26. for he looked at the reward to be rendred.

Ibid. v. 27. or, as if he had seen

Ibid. v. 28. ] [the sprinkling] a pouring, [smearing] [of the post of the dore] with bloud.

Ibid. v. 35. ] [they were tortured] [to be tortured] is, in fact, to be tortured by a certain kind of torture: see 2. Macchab. 6. 19.

Ibid. v. 36. ] [of mockeries] of cruel mockings, see 2. Mac. 7. 7.

*Ibid. v. 38. Chrysost. such men as the world was not worthy of.

Cap. 12. 2. the leader and finisher of our faith.

*Ibid. v. 7. [the antithesis] is between [ye endure chastening] in this verse, and [ye be without chastisement] in the following verse. ] i.e. [sharing, partaking, partakers], as it is manifest from the opposing clause, [you are partakers of chastisement]; nor indeed must these words be understood as concerning a patient endurance of correction, but as concerning endurance simply. is said for [to endure servitude], not to bear it valiantly, but to bear it [simply]. And it is a periphrasis [of service], or [of being a servant]. See Chrysost. Hom. 64. in Gen. p. 491. lin. 12.

Ibid. v. 12. lift up your slack hands, and feeble, or shaking knees.

Ibid. v. 13. or, made worse, turned awry, but rather healed. ] [and make straight paths] some interpret these words as if they exhorted to probity and holiness of life, and to laying out a course of life in this manner, that not anything of scandal might arise from it: but to me the Apostle seems to continue in this same argument up to this point, that is, to exhort to constancy and fortitude in enduring adverse circumstances, so that to make straight paths is nothing other, than what previously he said in other words,

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to lift up the feeble knees, and the hands which hang down, that is, that the soul neither be despondent nor yield to evil things, but bravely and spiritedly resist: If these matters be thus, by [that which is lame] it will not be proper to understand some sick brother, who stumbles by the depravity of another life but that which in the soul of each one is infirm and maimed, so that and [for your feet], should not be referred to different men, but to one and the same, lest what is crippled ] [be turned out of the way] i.e. lest the debility of your mind be nourished and augmented by sloth.

Ibid. v. 15. ] [looking diligently] These words seem to be said to those specifically, to whom the care has been assigned of examining the habits and life of others. that none through negligence be deprived of, etc. or, that none absent them selves from the grace of God. by [the grace of God], I understand the public proclamation of the Gospel.

Ibid. v. 16. for a portion, or, a litle pitance of meat.

Ibid. v. 17. Hoc est, he could not bend the mind of his father, or persuade him, so that having altered his determination he would recall and rescind the blessing with which he had blessed Jacob.

Ibid. v. 18. to a mountaine, and to a fyre kindled, or, a burning fyre, others. and that burned with fyre, see Apoc. 8. 8.

Ibid. v. 23. solemne Assembly, joyfull Assembly. B. A. D. a joyful assembly of those who are gathered in the same place, so that a common joy may be celebrated. ] [which are written] perhaps [who are departed this life] departed this life; for the death of the faithful is not [extermination], but [fulfilment], because it joins them more perfectly and more fully with the head, Christ.

Ibid. v. 24. than that of Abel] i.e. than that bloud sprinkled of Abel, [by means of the sprinkling of Abel].

Ibid. v. 25. that ye reject not him etc. ] [much more] much lesse. Thus several times Chrysost. uses these words. A. D.

Ibid. v. 27. the changing of unstable things etc.

*Ibid. v. 28. or, that cannot be shaken.

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] [let us have grace] Gr. Schol. Let us give thanks, . For [we may serve], they read [we serve].

Cap. 13. 3. as being your selves also subject to adversity] A. D. [as being even men yourselves]. Others. [as even yourselves enduring adversity with them]. literally, as being your selves also in a body.

Ibid. v. 5. with things present.

Ibid. v. 8. yesterday, and to day the same, and for ever] A. D. If the words be arranged in this manner, [the statement] will be [more majestic]. A. D.

Ibid. v. 15. the fruit [or, sacrifice, A. D.] of our lips etc.

Ibid. v. 18. to behave our selves as is meet.

Ibid. v. 21. or, disposing of you, or, working with you as it pleaseth him.

In the Epistle of James

Cap. 1. 1. ] [in the dispersion] i.e. [who have been scattered abroad], [who are scattered abroad]. Deut. 28. 25. [or, ] [and shalt be removed into all the kingdoms of the earth]. Greeting, or, wisheth prosperity.

*Ibid. v. 3. ] [the testing of your faith] i.e. [oppression, affliction], [trial, temptation]. For what the difference is, however, between and , look in the writings of Beza at Romans 5. 4. and at this place, where he shows that [testing] is the cause [of] [of proof].

Ibid. v. 4. or, failing in nothing.

Ibid. v. 5. or, without twitting, or hitting in the teeth.

Ibid. v. 8. or, A wavering minded man.

Ibid. v. 11. or, the goodlynesse, sightlyhesse of the appearance.

Ibid. v. 15. Suggestion, Delight, Agreement, Act, the four steps of sin.

*Ibid. v. 17. ] [change, variableness] i.e. assuredly not the least variation or change. [to change, transpose] indeed signifies, to vary a trifle, as Budaeus says, , [on the one hand according to the circumstance, to be made like; on the other according to the circumstance, to be different].

Cap. 2. 2. your Synagogue. because is not wont to be understood in holy scriptures except concerning sacred gatherings and meetings.

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Ibid. v. 4. i.e. [, judges of evil thoughts], fudges that reason after an evill manner.

Ibid. v. 10. and shall trip in one.

Ibid. v. 13. or, contemneth judgment.

Ibid. v. 14. or, shall that faith save him?

Ibid. v. 16. or, warme your selves, and fill your bellyes, etc. or, what are they the better for it?

*Ibid. v. 17. In the writings of Demosth. is a bachelor or widower, a lone man, a single man.

*Ibid. v. 22. Beza, and Gr. Codices read these words interrogatively: but then it ought rather to have been written, etc. thus we read below also v. 24. without interrogation.

Cap. 3. 4. or, whithersoever the sway of the governor listeth.

Ibid. v. 6. setteth on fyre the wheele of generation

Ibid. v. 14. bitter envying, and rancor. Be not boasters and lyers against the truth.

Ibid. v. 17. A. D. without wrangling, not contentious. [to get it decided, to contend] I contend, see Act. 11. 12. Psal. 97. 11. Light is sown for the righteous, and gladness for the upright in heart.

Cap. 4. 4. that the love of the World is the hatred of God. ] [is made, maketh] i.e. [is] A. D.

Ibid. v. 6. or, it giveth, it sayth, without doubt [the Scripture]. see Ephes. 5. 14.

Ibid. v. 10. or, cast down your selves, or take knowledge of your miserie, or, behave your selves as men in miserie.

Ibid. v. 13. ] [we shall continue] i.e. [we shall tarry], will tarry.

Ibid. v. 14. Prov. 27. 1.

Ibid. v. 16. But now ye boast in your vanities, in your pride.

Cap. 5. 7. See Joel. 2. 23.

Ibid. v. 14. over him, or, for him.

Ibid. v. 16. ] [operating, being in action] i.e. [active, effective].

In 1. Peter

Cap. 1. 7. ] [unto praise] that is to say, praise of God, or your praise. We have not thought that the indefinite sense ought to be defined.

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Ibid. v. 11. unto what or what manner etc. the Spirit etc. had referenceand the great glorie.

Ibid. v. 12. that not for them selves but for us they took paines about those things etc. through the holy Ghost. Others. not for them selves, but unto us etc. so that there is transposition, [that not], for [not only]. A. D.

[Ibid. v. 13.] for the grace, or the joy

Ibid. v. 13. ] [perfectly, fully, completely] i.e. [to the end]. ] [is brought] i.e. deferendam [is to be brought]. as [of things which are hoped for] sperandarum [of things to be hoped for]; Heb. 11. 1.

*Ibid. v. 20. praesciti [To learn beforehand, to ordain beforehand], Beza, from scisco [to accept, assent to, ordain], not from scio [to know]. Ausonius, I have counted him happy [i.e. , I have judged, determined; statui, I have determined, decided] not who has had what he has wished, but who has not desired whatever has not been given by fate.

Ibid. v. 23. The participles [living] and [abiding] it seems ought to be referred rather to [word], than to [God], because of that which follows in the last verse.

Cap. 2. 2. ] [guileless, pure, without fraud] i.e. [not having been disguised], not Sophisticated.

Ibid. v. 3. or, how gratious the Lord is. A. D.

*Ibid. v. 5. ] [ to build, to found] Beza and A. D. accept it [imperatively] [i.e. present imperative, 2nd person, plural]; others [in the indicative mood] [i.e. middle and passive, present, indicative, 2nd person, plural].

Ibid. v. 6. shall not be put to shame, shall not be disappointed.

Ibid. v. 7. or, he is of price. [worship, value, price], pretium [price]. A. D.

*Ibid. v. 9. ] [virtues] laudes [praises], A. D. from Pindar.

Ibid. v. 13. as to the highest, to the sovereigne. Sovereigne, i.e. the French word for highest, supreme.

Ibid. v. 24. caried up our sins to the tree. D. Harmer, and A. D. ] [, a bruise, blood clot] i.e. verberibus [by stripes, lashes]. what precedes is understood, in fact, from what follows.

Cap. 3. 4. or, in the purity of a meek and quiet spirit, or, decked with the incorruptible ornaments of a meek.

Ibid. v. 6. etc.] [not being afraid] i.e. as long as you are not prevented from continuing in well-doing by terror imposed on you by unfaithful husbands or from other sources. Others. as long as you are not stupefied by those feminine ornaments, which are commonly held precious. A. D. as long as struck with terror you are not amazed.

Ibid. v. 7. ] [of or belonging to women] supply [race, tribe, class] or [sex]. hindred, or, interrupted, [to cut off, make an end of]. others. [to be hindered, thwarted].

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Ibid. v. 9. etc.] [railing, abuse] or, taunt for taunt.

Ibid. v. 14. or, and feare not their feare, nor be troubled. Others. and be not afraid for their feare etc. See Esai. 8. 12.

Ibid. v. 18. or, who was indeed put to death according to the flesh, but quickned according to the Spirit.

*Ibid. v. 21. The soul is not sanctified in the washing, but in the vow. Tertull. [a question], sponsio [a solemn promise], responsio [an answer], [an agreement, assent]. see the interpretation of Erasmus.

Cap. 4. 1. the same mind, [to wit,] that he that hath suffered etc.

Ibid. v. 3. Others. For it is sufficient for us, that in the time.

Ibid. v. 4. ] [they are astonished, puzzled] i.e. [they feel strange]. Gr. Schol. [they wonder, marvel], correctly.see verse 12.

Ibid. v. 9. or, be friendly in enterteining one another.

Ibid. v. 15. ] [as a busybody in other men's matters] i.e. [he who wastes his labor on things belonging to others]. A. D. as an adulterer.

Cap. 5. 2. ] [taking the oversight] looking to it.

*Ibid. v. 5. ] [bind a thing on oneself, gird oneself] Pollux Lib. 4. C. 18. , [but a white garment is placed over the tunic of slaves, which is called the [frock] or [that which is thrown over, tapestry].

In 2. Peter

Cap. 1. 1. or, of like faith with us, of equal faith with us. A. D. [held in equal honor] i.e. [held in equal honor], well-matched, equal.

Ibid. v. 3. Others. whose divine power hath given unto us all-things etc.

*Ibid. v. 4. ] [of the divine nature] i.e. of heavenly regeneration. Zanchius.

Ibid. v. 5. And for this very purpose use all diligence.

Ibid. v. 10. you shall never offend, or, stumble, or, doe amisse.

Ibid. v. 19. And [hereby] we have the word etc. Others. And hereby the speeches of the Prophets are more confirmed unto us, are made of greater credit unto us. Others. a more firme speech etc. [more firm], doubtless [than the cunningly devised fables]. [v. 16.]

Cap. 2. 1. privily, or, craftily. or, pernicious haeresies.

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Ibid. v. 2. , others , pernicious waies; , lascivious waies, impure waies, flagitious facts. an outrage, a sin worthy of lashes.

Ibid. v. 3. with forged words. whose judgment of old lingreth not, neither doth their destruction slumber.

Ibid. v. 6. ] [condemned them with an overthrow] i.e. as I think, punished them with overthrow.

Ibid. v. 8. Day by day tormented his righteous soule, in seeing and hearing their unlawfull works.

Ibid. v. 10. dominion, or, sovereignty. A. D. bold persons, self-pleasers, dignities, of them that are in dignity.

Ibid. v. 11. doe not raile at them, nor accuse them. Others. by following that codex which for [them] reads [themselves], doe not raile at, nor accuse one another. Others. doe not bring railing accusation against them, i.e. [against the dignities]. or, against them selves, i.e. the good Angels against the evil ones. Jud. 9.

Ibid. v. 12. brute beasts led by nature, made to be caught, catched etc.

Ibid. v. 14. that never cease from sin, alluring unstable soules.

Ibid. v. 16. [madness], dotage, foolishnesse.

*Ibid. v. 18. they allure, through the lust of the flesh, through wanton deeds. [really, verily], i.e. [truly]. Gr. Schol. The Complut. edit. reads [a little], others [for a while], i.e. a litle, for a while, well nigh.

Ibid. v. 22. ] [to his own vomit] Prov. 26. 11. [to his vomit].

Cap. 3. 1. in both which I stirre up and admonish etc.

*Ibid. v. 5. that by the word of God etc. Thus Plato says that the world has an eternity obtained by entreaty, [a restored eternity]. and the earth which out of the water and in the water standeth.

Ibid. v. 6. ] [whereby] i.e. as I suspect, [through which], doubtless [word].

Ibid. v. 9. ] [of the promises] supply [as far as regards].

Ibid. v. 12. expecting with diligence, or, care

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[expecting with diligence]. [one part of speech for another, ]. Others. expecting, or making your selves ready for the coming.

Ibid. v. 16. ] [as] see above c. 1. 3. [among which things], others. [in which letters].

In the 1. Epistle of John

Cap. 2. 6. ] [ought] is bound, must.

Ibid. v. 10. i.e. perhaps, [he does not stumble], [he does not stumble, he does not take offence]. Some understand this thus, as if John were saying that his life is not a means of offense to others: but from a comparison of this verse with the following it is possible to infer that these words ought to be taken as concerning the placid course of him who remains in the light.

Ibid. v. 22. he that denyeth the Father, denyeth the Son also.

Cap. 3. 2. allbeit it doe not yet appeare, or, be not yet made manifest.

Ibid. v. 4. or, swerveth also from the Law, for sin is a swerving from the Law, a want of conformity, a disconformitie with the Law, a repugnancy to the Law, an incongruity.

Ibid. v. 11. ] [message, tidings] i.e. [command, order, charge], [injunction, order, command, behest]. A. D.

Ibid. v. 18. ] [my little children] my deare children, A. D.

Ibid. v. 19. we shall secure our hearts

Cap. 4. v. 17. for this, or, to this purpose etc. [herein], i.e. [for this] because [that] soon follows, to this, A. D. because as he is, are we also in this world, or, that are in this world. h.e. just as he loves us, so even we love him.

Cap. 5. 15. we know we shall receive the requests which we requested of him.

In the 2. Epistle of John

v. 3. [it will be], i.e. [be]. moreover it is not a bad guess, that these words have been carried over to this place from the verse above; so that the true reading is, [grace], [mercy] etc. these words having been omitted [will be with you].

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v. 8. [to work], hoc est, to make a gain, to obtain, A. D. Others. that which we have laboured for.

In the 3. Epistle of John

v. 2. above all things, Others. in all things.

v. 3. and testified of thy integrity, [in classical Greek, according as, just as; in N.T. Greek, how] how, unaccustomed.

v. 6. ] [after a godly sort] as is meet for the honor of God.

In the Epistle of Jude

v. 1. and reserved for fesus Christ.

v. 10. whatsoever things they know not.

v. 12. these are, when they banquet with you, spots, or, rockes in your Love feasts. ] [trees of late autumn] without sap, saplesse, trees fading away, naked, all most naked.

v. 16. murmurers, complainers of their estate.

v. 23. by using terror, catching them out of the fyre.

In the Apocalypse of John

Cap. 1. 7. with the clouds, or, in the clouds. [prick out, pierce, massacre] slew, see 2. Maccab. 12. 6.

Ibid. v. 15. [having been burned, proved or tested by fire]. tryed, see Psal. [11(12). 7(6)]. and below c. 3. 18.

Cap. 2. 3. and thou hast born [a burthen] or, thou hast born a burthen.

Ibid. v. 15. of the Nicolaites.

Cap. 3. 1. Some codices do not have [seven].

Ibid. v. 14. h.e. the cause and beginning of the creatures, not however the first and chief among the creatures.

Cap. 5. 5. that is of the Tribe of fudah. ] [, to conquer, prevail, vanquish] hath prevailed, or, obteined.

Cap. 6. 6. [for a penny], for a testar, A. D.

Ibid. v. 14. and the heaven parted as a scrol etc. Esa. 34. 4.

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*Cap. 7. 15. He shall pitch his tent over them, he shall pretect them, he shall dwell with them, he shall rest upon them, shall rule over them. [he will shelter them], he will cover them with a bower. see 2 Cor. 12. 9. rest upon me. i.e. Arethas having interpreted, [he will dwell and walk about among them]. see below c. 12. 12. c. 21. 3. and c. 13. 6.

Cap. 8. 13. by reason of the rest etc. see c. 9. 2. [by reason of the smoke].

Cap. 10. 9. and it shall offend thy belly.

Cap. 11. 10. shall feast, shall make merry, A. D. [gifts], i.e. [parting gifts].

Ibid. v. 17. and hast entred thy kingdome.

Ibid. v. 18. destroy them that destroy, or, corrupt. Antanaclasis. see 1. Cor. 3. 17.

Cap. 12. 4. [draws], for [drew]. [as soon as it was born], that as soon as she was delivered.

Ibid. v. 9. [he was cast], i.e. [he was cast out]

Ibid. v. 10. ] [is come, is made] i.e. perhaps, [is come to one's side, is arrived, is come to hand].

Ibid. v. 11. for the bloud, because of the bloud.

Cap. 13. 3. [slain] etc. having been wounded, [smitten, struck], inaccurately.

Ibid. v. 5. to continue, i.e. [to pass the time]. or, to make warre, [to make war]. In another manuscript, [he will make war]. D. Harmer.

*Ibid. v. 8. A. D. and Hutch. asserted that the phrase [from the foundation of the world] ought rather to be joined with [are written] than with [slain]: Arethas manifestly favors this opinion of theirs, if only I understand him rightly. see c. 17. 8. But since all translators, as far as I know, and a good portion of the commentators, both ancient and modern, regard this passage as pertaining to the eternity of the sacrifice of Christ, I do not deem it prudent [to institute anew] anything in a matter so commonplace and spread abroad.

Ibid. v. 10. into captivity etc. see Mat. 26. 52.

*Ibid. v. 12. ] [before him] like unto him, A. D. Arethas, , [but like, as if in accordance with him, not differing from the presence of the first satan.]

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Ibid. v. 13. [final conjunction, that, in order that] i.e. [result, so that], adeo ut [so that]. [ employment of detached phrases; ; belonging to ], as it is wont to be done by the Author of this book.

Cap. 14. 4. [they were purchased] i.e. [they were redeemed], were redeemed. see above c. 5. 9.

Ibid. v. 8. of the venemous wine, A. D. [anger, wrath], venome, poyson.

Ibid. v. 15. is more than ripe, [A. D.] or, withered, parched.

Cap. 15. 8. which came from the glorie of God.

Cap. 16. 2. an evill and a sore botch.

Ibid. v. 19. or, so that he gave her. [to give], supply [which with the infinitive expresses result].

Cap. 17. 1. I will shew thee that great, damnable harlot.

Ibid. v. 4. and all layd over with gold, all bespangled with gold.

Ibid. v. 17. or, to doe with one consent.

Ibid. v. 18. that hath sovereignty, or, rule.

Cap. 18 .3. or, by the wealth, [abundance,] of her bravery.

Ibid. v. 5. ] [they were followed, were gone after] Others. [they were joined together, built, heaped], Heb. Higginu *, regit [he leads, guides].

Ibid. v. 11. [a ship's freight, burden, tonnage], literally, their lading.

Ibid. v. 13. [and of slaves], supply [lading], which ought to be understood before the remaining genitives.

Ibid. v. 15. shall stand farre from her.

Ibid. v. 17. ] [and all the company in the ships] i.e. [all who mounted the ship].

Ibid. v. 19. [dust], earth, A. D.

Ibid. v. 21. ] [with violence] at once, uno impetu [, at the first stir] [from the onset], at one push, A. D.

Cap. 19. 9. Others. These true sayings are of God.

Cap. 20. 13. [hell], the grave, A. D. I prefer, Hell, on account of the following verse.

Cap. 21. 27. and that doth abominably and falsely. Others. and that maketh an Idol, and ly, A. D. see Esai. 44. 19.

Cap. 22. 14. [literally, that it will be] the construction is similar to 1. Cor. 4.6. [that no one of you be puffed up].

Ibid. v. 15. that loveth and committeth falsehood.

Ibid. v. 18. contestor, I protest, I give warning.

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Cap. 4. 12. when we are persecuted we take it patiently.

Ibid. v. 15. for though you have many to traine you up in Christ.

Cap. 5. v.[3.] I have determined, or given sentence.

Ibid. v. 4. Others. When as in the name of our Lord Jesus Christ you and my spirit shall be gathered together with the power of our Lord Jesus Christ.

Cap. 6. 4. D. Hutch. asked whether may be taken here in place of [of judgments and strifes and rivalries]: for thus better consideration will be had for the sense.

Cap. 7. 36. , towards his virgin. i.e. , concerning his virgin. [towards] in the place of the word [concerning].

Cap. 9. 27. [to strike one under the eye, bruise, mortify]. Others which reading A. D. prefers. , : [to press, oppress], [to press, squeeze, pinch, oppress]. Etymologically the word [to take] is more suitable than the word [to press]. , I take; , I take down. Others. , , , I keep under, , I tame, I subjugate, thus I tame as if I were beating with blows.

Cap. 14. 10. ] [voiceless, speechless, dumb] i.e. [unintelligible, without sign], [hard to distinguish].

Cap. 15. 1. I bring again to your knowledgethe Gospel or glad tidings

Ibid. v. 2. ] [after what manner, by what speech] i.e. [what word], or, [what]. A. D.

Ibid. v. 19. D. Hutch. If for this life, concerning this life, in respect of this life, in this life, i.e. as long as we live. It is certain, however, that we hope in this life; notwithstanding eternal life is the object of hope: They only therefore are miserable, whose hope is not extended beyond the present life.

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Cap. 1. 8. we were burthened.

Cap. 2. 5. Hoc est, if anyone has brought me grief, as certainly he who is sinful has brought, he has not brought it to me except to a certain degree and in a certain extent. For to the extent that he has sinned, he has afflicted me with grief; to the extent, however, that he has given signs of penance, he has cheered me exceedingly. I say this, however, so that you all, just as you have been comrades of my sorrow, thus likewise I make comrades of my joy: that you be not still vexed on account of my grief, and continue to be sorrowful. Others. none hath grieved me but he alone, that I burthen not you all.

Cap. 4. 17. For the momentany lightnesse of our affliction causeth unto us in marvelous exceeding great measure an eternal weight of glory.

*Cap. 10. 12. [to reckon], i.e. [to count among, to enlist soldiers], rank our selves. is to elect into the senate. Quod si me Lyricis vatibus inferis [inseris], Sublimi feriam sydera vertice. inseris, i.e. .

Cap. 11. 16. And if not so, yet as a foole admitt me.

Ibid. v. 21. A. D. surmises that this is the sense; You think me to be weak: but now it appears from the reproaches with which false apostles have used you to such a tyrannical degree [or rather, from the fact that you have borne the injuries and reproaches of the false apostles so patiently, or even slavishly] that not I but you are weak.

Cap. 13.7. ] [as spurious, rejected] and we might be as men disallowed.

Addendum to the Notes to the Galatians

Cap. 1. 10. to approve my self to men, or to God? For doe I labour to satisfie men, or God?

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Addenda to the Notes on Ephesians

f. 79r

Cap. 4. 14. A. D. joins [to the craft, wiliness] with the participle [carried about]. ; in what way? [by the craftiness of error]: i.e. by following those who shrewdly and insidiously deceive. here has the force of [by, according to], ad, as when we say, to sail by the little bear whenever the wind is on the deep; then the sail is hung, i.e. the course is arranged according to the wind. [a wandering, digression, error] is taken actively, in place of the word [of deceit, fraud] and in place of [of those who deceive].

Ibid. v. 19. [being without care], past shame, past grace, A. D.

Ibid. v. 23. A. D. to be renewed with the spirit of your mind, by the spirit etc. But it pertains with better reason to the argument of the exhortation to specify in what respect he wishes them to be better, than to show whence they may proceed so that they may be better.

Addendum to the Notes on Philippians

Cap. 1. 22. [an elliptic statement], which it appears ought to be completed thus; , etc. But if it so fall out that I livethis will not be amisse for me, in regard of the fruit that may come of my labour. Literally, this shall be to me a work of fruit [] [fruit of the work], hypallage, for [a work of fruit], i.e. [fruitful], or [bearing fruit].

Addenda on the Colossians

Cap. 2. 14. ] [in ordinances] supply [with, by means of]. blotting out with the ordinances the handwriting etc.

Cap. 3. 15. beare rule, or brave it, triumph.

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Addendum on 1. Thessalonians

f. 79v

Cap. 5. 1. that any thing be written unto you.

Addenda on 1. Timothy

Cap. 1. 13. ] [a violent, overbearing person] a man ready to abuse others, a contumelious person, a spightfull dealer.

Cap. 6. 5. who suppose that Godlynesse is gayne, or, a trade to gayne by.

Ibid. v. 6. or, is great gayne in that it bringeth contentment.

Addendum on 2. to Timothy

Cap. 1. 6. ] [to rekindle, to gain fresh life and courage] By repeated blasts of breath he blows up a sleeping fire. suscitat, i.e. [he rekindles], [he gains fresh life].

Addenda on Hebrews

*Cap. 7. 28. ] [perfected, consecrated] [to make perfect] sometimes signifies to be dead: Chrysost. , [who does not dare to say that such a one has died but that he has been made perfect?]

Cap. 8. 4. he could not be a priest, seing there are priests etc. h.e. if the priesthood of Christ had been earthly, it could not have fallen out otherwise but that the two earthly priesthoods, of the Levites, and of Christ, would have been crushed between themselves: these two were indeed [incoherent, inconsistent].

Addendum on 1. Epistle to John

Cap. 2. 22. Others. this is Antichrist, [this is he] that denyeth the Father and the Son.

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Addenda on the Apocalypse

f. 80r

Cap. 1. 5. ] [unto him that loved us] These words are more correctly joined with etc. [to him be glory] v. 6. than made continuous with those preceding. See below c. 5. 13.

Cap. 2. 6. ] [but this thou hast] supply [worthy of praise].

Cap. 7. 15. ] [shall dwell among them] shall stretch his pavilion over them. Italian version. I would prefer, shall dwell with them, or, rest upon them. see below c. 21. 3.

Cap. 16. 8. ] [to burn, scorch up] to burn. and in the following verse were burned. Others. to scorch: but this is too mild to express the force of the word [to burn]: for, to scorch, is to wound with a flame only so far as the surface of the skin, or to burn as far as the skin.

Transcribed out of a Copie taken by some unskillfull hand, very confused, and faulty, especially in the Greek.

These Notes were taken by John Bois one of the Translators of the Kings Bible.

A. D. so often occurring, signifies Andrew Down, Greek Professor in Cambr.

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REFERENCES CITED IN JOHN BOIS'S NOTES

In Epist. ad Roman.

Fol. 61r

4.17. Unless otherwise noted, all references to St. John Chrysostom are to Tov . . . . . . (Etonae, J. Norton, 1610-1613).

(Homily 8 in the Epistle to the Romans, III, 59, ll. 27-28).

4.17. . . . Expositiones antiquae . . . ex diversis sanctorum patrum commentariis ab Oecumenio & Aretha collectae in hosce novi testamenti tractatus (Veronae, apud Stephanum & fratres Sabios, 1532).

1.20. Chrysostom, 1610.

; (Homily 6 in Genesis, I, 37, l. 2).

3.5. Lexicon Graeco Latinum. Ex R. Constantini aliorumque scriptis . . . collectum, etc. ([Geneva], apud 10. Crispinum, 1568).

. . . Item Actiuè, cõstituo, constabilio, confirmo, astruo, Rom. 3 . . . si autem iniustitia nostra, Dei iustitiam constabilit & astruit, i. confirmat.

Fol. 61v

5.7. in omnes libros Novi Testamenti . . . Edita a Victorino Strigelio (Lipsiae, in officina Ernesti Voegelini, 1565).

PRO IVSTO, ] Id est, etiam cure debemus mori, tamen inuiti oppetimus mortem, vt latro inuitus moritur, etiamsi debet mortem legibus. PRO BONO, ] Id est, pro rebus charis aut vtilibus, vt vir fortis animose se obijcit morti pro chara cõiuge, pro liberis, aut pro gloria. Summa autem huius amplificationis, breui syllogismo compraehendi potest: Necesse est, eum magna vi amoris moueri, qui alteri cum dolore benefacit, cùm nihil ei debeat, & quidem sine spe vtilitatis. Christus autem cum nihil nobis deberet ciuili obligatione, nec vllam à nobis vtilitatem expectare posset, pro nobis mortuus est. Necesse est igitur in Christo esse ardentem & sincerum amorem erga Ecclesiam, & singulos pios.

5.12. All quotations from Beza in these notes are from Iesu Christi Domini Nostri Novum Testamentum,... ([Geneva], sumptibus Haered. E. Vignon, 1598), Second Part.

In quo [homine] videlicet vno illo homine vt humani generis stirpe. Fuit enim omnino afferenda ratio cur ab vno homine peccatum & mors in omnes homines peruaserit: nec alia afferri potest, quod tamen perspicuitatis causa exprimere non dubitaui. Nouum autem non est, quamuis repugnante Erasmo, vt pro accipiatur, vt Mar. 2.4.

8.6. For the prior part of this distinction, Bois had in mind, no doubt, the discussion of in the Ethica Nicomachea, 1139a-1143b Nowhere in Aristotle do

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I find the latter distinction stated explicitly. However, one may infer the distinction from Aristotle's use of in the Politica, 1313b 2, 1314a 3, 1264a 34.

Fol. 62r

10.20. Chrysostom, 1610.

(In the Prophet Esaia, I, 1016, l. 18).

11.29. Notatio figurarum orationis et mutatae simplicis elocutionis in Apostolicis Scriptis . . . nunc primum elaboratae studio Joachimi Camerarii (Lipsiae, procurante E. Voegelino, 1572).

Mutant enim certe sentetiam animi, quos facti poenitet. Ea est . autem est immutabile . In libris Latinis est: stabilem (p. 72).

11.31. Beza, 1598.

Beza, in his note to this verse, confirms

Bois's observation:

Nepe * vnus (ni fallor) Theophylactus hîc vidit [quod] res est. Omnino . . . sublata distinctione quae post adscribi solet: . . . .'' However, I have not located an edition of Theophylact which places the comma after .

12.3. These notes cite a scholia at Rom. 12.3, 13.1, 15.31; I Cor. 7.29; Gal. 2.4; Heb. 2.16, 12.28; I Pet. 4.4; II Pet. 2.18. I have not located the scholia which Bois used. However, I have located certain of the citations in scattered places. At I Cor. 7-29, Beza, like Bois, cites the Greek scholia. At Heb. 12.28, Cramer's Catena follows the reading, , which Bois cites from the scholia. The reading which Bois cites at I Pet. 4.4, , may be found in Scholia Hellenistica in Novum Testamentum, edited by Edward William Grinfield (Londini, Gulielmus Pickering, 1848), where it is attributed to Oecumen.

12.3. Apologia, 29b.

12.8. This quotation does not occur in Migne's edition of Photius. Photius quotes and discusses the phrase, , in Ad Amphilochium, Quaestio XCIII [J.-P. Migne, Patrologiae, Series Graeca (Parisiis, apud Garnier Fratres, Editores et J.-P. Migne, Successores, 1900) CI, Cols. 601-602]. There are many verbal echoes to this sentence in Photius's writings.

Fol. 62v

13.1. Beza, 1598.

. . . sunt à Deo ordinatae.

From the note to this passage:

Existimo igitur Apostolum primùm quidem testari in genere ius ipsum & potestatem magistratus à Deo esse: deinde verò, quia varij sunt magistratuum gradus, & dixerat oportere omnes non vni alicui potestati, sed potestatibus subiici huius etiam potestatis distributionem & eidem Deo vindicare, vt infimis etiam órdinibus parendum esse sciamus. Sunt autem haec duo connexa, id est, magistratus dignitas, & eius dignitatis distributio: . . . .

1. Corinth.

Fol. 63r

4.9. M. Manilii Astronomicon a Josepho Scaligero. .. (Lugd. Batavorum, ex officina Plantiniana, apud Christophorum Raphelengium, 1599-1600).

v. 12 Major & armatis hostis subsederat.] Eleganter traduxit a gladiatoribus, aut a bestiariis, qui victis sufficiebantur. Graeci hos , Latini subdititios vocant, Martialis etiam supposititios. Vnde verbum , quod hic est subsidere. Proprie autem Latini in ludo gladiatorio secutores vocant. Nam, nisi fallor, non bene exponunt Grammatici. Admodum venuste transtulit Apuleius Milesia quarta: Non diu cruciatus vitam euasit, quem, prioris exemplo, sepulturae traditum bonum secutorem Lamacho dedimus. Secutorem dicit

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. Veteres Glossae etiam tertiarium vertunt: quod nimirum altero interfecto tertius sufficeretur. Secutor igitur, supposititius, idem.

Apostolus priore ad Corinthios, cap. iiii: , , . Non dicit . neque enim linguae Graecae Canon id patitur: sed . nos, qui apostoli sumus, tanquam supposititios quosdam bestiarios posuit. enim hic . & locus est elegans (p. 417). Sed pecorum membris] Intelligit bestiarios, non vtique qui ad bestias damnati erant, quos vocat Apostolus 1 ad Cor. IV: sed eos, qui auctorati hoc faciebant, ac spectaculo meridiano operam locabant, vel vt Maniliane loquar, qui luxuriae caedem parabant:. . .. Ij propter desperatam audaciam dicebantur . . . . Inde verbum elegans Apostolo ; quod alij in mutant, Philipp. II (pp. 315-317).

7.26. Catenae Graecorum Patrum in Novum Testamentum, Edidit John Anthony Cramer (Hildesheim, Georg Olms Verlagsbuchhandlung, 1967).

Fol. 63v

9.27. Chrysostom, 1610.

. . . (Homily 22 in Genesis, I, 163, Lines 16-17).

10.11. De Trinitate, III. 11. 22.

10.17. Beza, 1598.

Quidnam significat Panis? Corpus Christi. Quid autem fiunt qui accipiunt? Corpus Christi, non multa, sed vnum corpus. Nam quemadmodum panis ex multis granis vnitur, vt minimè grana appareant, sed tamen grana sint, verùm incerta discretione coniuncta: sic & inuicem Christo coniungimur. Non enim ex altero corpore tu, ex altero ille educatur, sed ex eodem omnes. Ex quo etiam intelligitur quam absurda sit & ab his mysteriis prorsus aliena eorum sententia, qui sicut substantiam illius sacri panis, sic etiam ipsius Christi, substantiam volut * ore ab accedentibus, & quidem quibusuis sumi. Nam sic oporteret vt causa effecto, & effectum causae responderet: & sicut in nostram substantiam conuertitur panis, sic vel nos in ipsummet Christi corpus reale, vel reale Christi corpus in nos re ipsa transmutari: nec mysticam & merè spiritualem, sed corporalem esse & naturale* nostri cum Christo coalitionem: quid? nostri, id est Ecclesiae? imò quorumuis etiam indignissimorum, modo illo pane vescantur, si illo modo istud Pauli argumentum intelligatur.

10.30. Beza, 1598.

Per gratiam, . Id est, si ex beneficio Dei hoc vel illo cibo vti mihi licet cur committam vt mea culpa hoc Dei beneficium mihi vitio vertatur? Sic enim (meo iudicio) rectè omnino explicat doctissimus interpres. Nam si haec est obiectio in persona Corinthiorum, vbi responsio? aut cur illam prorsus omitteret Apostolus? quomodo etiam sequens conclusio cohaerebit? Vulg. & Erasmus, Cum gratia, id est cum gratiarum actione, quod nimis est coactum. Ambrosius, Si gratiae particeps sum. Verùm (vt rectè annotauit Erasmus) cum tertio casu iungi non solet, nisi ad socium communionis referatur, non ad rem cuius sis particeps, vt si dicas vel .

11.10. E.g., see Nestle, Novum Testamentum Graece, 23. Auflage (New York, for the American Bible Society, 1957).

Fol. 64r

11.26. Analysis Logica Epistolarum Pauli. Una cum scholiis & observationibus locorum doctrinae. Autore M. Iohan Pisca-

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tore, sacrarum literarum in illustri schola Herbornensi Professore (Londini, impensis Georg. Bishop, 1590).

Annunciate. . Sic malo quam Annunciatis. quasi dicat, annunciare debetis. nam exponit illa verba, Hoc facite ad mei recordationem. Quod si reddas, Annunciatis: erit ratiocinatio, cuius vis nulla apparet. nempe, vos Corinthii celebrantes coenam, annunciatis mortem Domini: Ergo Christus praecepit ut hoc faceretis. Quin & determinatio illa temporis videtur imperatiuum postulare, Annunciate donec venerit. i.e. non solum vos, sed etiam vos secuturi credentes usque ad finem mundi debent in celebranda sacra coena mortem Domini annunciare (pp. 222-223).

2. Corinth.

Fol. 64v

2.6. , , D. . Aphthonius, Hermogenes, & Dionisius Longinus . . . F. Porti . . . opera industriaque . . . illustrati atque expoliti ([Geneva], anchora Ioannis Crispini, 1569).

Fol. 65r.

10.16. Thucydides, I. 20.

10.16. . . . Gum praefatione S. Grynaei (Basileae, 1536).

(Col. 189).

(N.B. This edition is printed so that falls on one line, on the next line.)

11.[9]. Lexicon Graecolatinum Rob. Constantini ([Geneva], Haeredes Eustathii Vignon & Jacobus Stoer, 1592).

, . . . Hoc verbo vsus est saepius Apostolus, vt in secunda epistola ad Corinth. capite vndecimo, : & capite duodecimo, . Ibidem, . vbi est , torporem iniicere, nimirum crebra petitione atque exactione torpidos reddere: alij exponunt suo otio & torpore molestum esse & onerosum: . . . (II, 46-47).

In Epist. ad Galat.

Fol. 65v

2.4. Camerarius, 1572.

.] . Repetendum autem, . (p. 86).

2.6. E.g., see Ilias, A. 135.

2.6. Constantinus, 1592. (Secunda hac editione, partim ipsius authoris, partim Francisci Porti, & aliorum additionibus plurimùm auctum. . . .)

De hac voce sic annotavit Portus, , haec particula quum habet suum tonu * temporis adverbium est, hoc tritum & vulgatum est: sed quu* est enclitica incertum & indefinitum aliquid significat, & propterea gaudet iungi nominibus interrogativis, & merito: nam interrogativa nomina prae se ferunt ignorationem eius rei de qua quaeritur. exemplum, ut , : quisnam, qualisnam. Interdum tamen iungitur etiam nominibus relativis, ut apud Thucydid. quaecunque tandem sint: valet igitur idem quod apud Latinos, nam & cuque* (II, 509).

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Ephes.

Fol. 66v

1.13. Beza, 1598.

In quo & vos spem posuistis . . . (p. 264). And from the notes: In quo & vos, , Nunc igitur Gentes Iudaeis exaequat, vt vtrique in Christo coalescentes non habeant de quo conquerantur, sed de quo pariter gratias agant.

Fol. 67r

4.19. Tusculanae Disputationes, IV. 20. 45.

Ad Philipp.

Fol. 67r

3.20. Constantinus, 1592.

etiam translatè sumitur, vt apud Apostolum 3. ad Philippens. , id est, civitatem coelum habemus: vt Cicero dixit de Catone 2. de Leg. Ita quum ortu Tusculanus esset, ciuitatem Roman habuit (II, 494).

Ad Colossen.

2.1. Chrysostom, 1610.

2.18. The New Testament of Iesus Christ, translated faithfully into English out of the authentical Latin . . . In the English College of Rhemes. [By W. Allen, R. Bristow, G. Martin and T. Worthington.] (Rhemes, Iohn Fogny, 1582).

The text: ''Let no man seduce you, willing in the humilitie and religion of Angels, . . ."

The margin: "That is, wilful or selfwilled in voluntarie religiõ for that is , whereof cometh the word folowing , Superstitiõ. v. 23. See Annot. v. 21."

From Annot. v. 21: "Which sort as Christ in the Gospel, so here S. Paul calleth the precepts and doctrines of men, and superstition, and (as the Greeke word signifieth) voluntarie worship, that is inuented by Heretikes of their owne head without the warrant of Christ in the Scriptures, or the Holy Ghost in the Church, or any lawful authoritie of such whom Christ commaundeth vs to obey."

1. Timoth.

Fol. 68r

1.5. Beza, 1598.

Id est, Legis scopus, & cuius causa Lex data est piis. Sed quorsum hoc? Vult nimirum Paulus homines ab illis vanissimis studiis abductos ad verum pietatis studium reuocare.

Fol. 68v

1.6. Fragmenta, XXIX. 24.1 [29.9.1]. And see Thesaurus Graece Linguae ab Henrico Stephano constructus (Graz. Akademische Druck-U. Verlagsanstalt, 1954).

, Romanorum non habere rationem (". . . utitur Polybius, de quo Schweigh." II, Col. 2254). For an example of the usage cited in Herodotus, see 3. 125.

2.15. C. S. T. de xii. Caesaribus libri viii. I. Casaubonus recensuit et animadversionem libros adjecit. .. ([Lyons?],

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excudebat Stephanus Gamonetus, 1605).

. . . vt apud Paulum Apostolum , hoc est, (Lib. I, p. 6).

4.6. All copies of Erasmus's Latin New Testament which I have examined show ". . . enutritus in sermonibus fidei, . . ." But see Erasmus's note to this verse, Novum Instrumentu * omne, diligenter ab Erasmo Roterodamo recognitum & emendatum. .. (Basileae, in aedibus I. Frobenij, Mense Februario, 1516).

Enutritus verbis.] Potest & active legi educans illos verbi fidei, nã participiu* est mediu*, praesentis temporis , atque ad id facit, quod mox sequitur, quã assecutus es, hoc est trade aliis quod a nobis didicisti (Part 2, p. 568).

Fol. 69r

6.2. Chrysostom, 1612.

(Homily 16, in the 1st Epistle to Timothy, IV, 318, ll.18-19).

6.5. Chrysostom, 1612.

"" (Homily 17, in the 1st Epistle to Timothy, IV, 320, in the quotation of the verse. For a discussion of the word, see p. 321, line 6 "").

6.5. Beati Theodoreti Episcopi Gyrensis, Theologi Vetustitissimi. Opera Omnia . . . (Parisiis, apud Michaelem Sonnium, via Jacoboea sub scuto Basiliensi, 1608).

Ex quibus oriuntur inuidiae, contentiones, blasphemiae, suspiciones malae, conflictationes hominum mente corruptorum, & qui veritate priuati sunt, existimantium quaestum esse pietatem (Tomus secundus, 811).

6.5. And see Beza, 1598:

Peruersae exercitationes, . Vetusti nostri codices scripture habent id est, assidui attritus. vt legit etiam Syrus interpres. Mutuò enim sese atterunt sophistae, & sua scabie alii alios inficiunt, vt Graecus Scholiastes explicat. Sed mihi potius probatur recepta lectio. Porro vocant Graeci quas Quintilianus scholarum exercitationes appellat. Itaque significat Paulus, istis inanibus quaestionibus homines quasi in ludo quodam impudetiae* & improbitatis exerceri. quod designat praepositio , vt sinister prorsus istarum exercitationum vsus declaretur. Sunt enim verae ad acuendum ingenium, confirmandum iudicium, veritatis denique inuestigationem comparatae. in istis verb obtunditur animus, peruertitur iudicium, veritatis denique lux omnis extinguitur. Exemplum quaeris? Propone tibi scholasticae theologiae facultates, quas vocant & viua istius inanissimae vanitatis exemplaria contemplaberis. Hîc tamen nascuntur quos solos doctores & magistros nostros vocant: nempe vt ipsis etiam nominibus Pharisaeos referant. Vulgata, Conflictationes, non expressa praepositione. Erasmus, Superuacaneae conflictationes, quum pestiferas potius dicere debuerit.

6.5. . Hesychii Dictionarium (Venetiis, in aedibus Aldi & Andreae Soceri, 1514).

2. Timoth.

Fol. 69v

1.3. Camerarius, 1572.

Sed , gratiam habeo, aut , ut affirmatio significetur, quasi dicatur tale quiddam, Scit Deus me non obliuisci tui. Vel simpliciter secundum proprietatem sermonis Graeci, Gratiam habeo Deo, cum non obliuiscor tui (p. 147).

But see Iesu Christi . . . Novum Testamentum . . . (1587):

"Gratiam habeo Deo, . . . ut assiduam tui memoriam teneo in precibus meis nocte ac die" (p. 339).

2.5. This set of synonyms does not appear in the Scholia Graeca Thucydidis (Venetiis, in Aldi Neacademia, mense octobri 1503). There is a way, far-fetched

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though it may be, by which Andrew Downes may have associated these words in his mind. The scholia explains a passage at IV.lx, by these words: (sig. g iiv). At V.lxx, there occurs in the text the following passage: . The scholia reads at this passage: . (sig. t iiir). At VIII.xxix, the scholia reads: (sig. iiir).

Andrew Downes may have associated in his mind and by way of the first two passages cited. The second and third passages supply the synonyms which Bois's note cites.

Ad Titum.

Fol. 70v

3.14. S. Joannis Chrysostomi . . . Expositio in Divi Pauli Epistolas, &c. ([Heidelberg], apud H. Commelinum, 1696).

Ad Philem.

5. Novi Testamenti libri omnes recens nunc editi, etc. Isaaci Casauboni in Novi Test. libros notae (Geneva, E. Vignon, 1587).

) Chiasmus est, pro . Sic in epistola ad Philemonem, 5. , (p. 377).

7. E. g., see Isthmian Odes, I. 2. 19.

Ad Hebraeos.

2.1. Chrysostom, 1612.

(Homily 3 in the Epistle to the Hebrews, IV, 444, ll.37-39).

2.1. Hesychius, 1514.

Fol. 71r

4.1. Beza, 1598.

Metuamus igitur nequando derelicta promissione introeundi in requiem eius, videatur aliquis ex vobis illa fuisse per tarditatem exclusus.

4.2. Cramer, 1967.

And see Novum testamentum grece & latine in academia complutensi noviter impressum. .. (In Academia Complutensi [Alcala de Henares], industria Arnaldi Guilielmi de Brocario, 1514).

And see Beza, 1598:

Graecus scholiastes legit , assentiente Photio, & Theophylacto, quos etiam Complutensis editio sequitur, & quinque ex vetustis nostris codicibus.

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4.2. Xenophontis Cyri Paedioe libri quatuor priores, in usum Scholarum seorsim excusi (Argentorati, excudebat Theodosius Rihelius, [1561]).

The passage cited, l[iber] 1, p[age] 13, occurs in this edition at fol. 13r, ll.4-6.

4.13. Satires, III. 112.

5.2. Hesychius, 1514.

Fol. 72r

9.12. Stephanus, 1967.

Adispiscor, Nanciscor, Pro labore meo aliquid consequor, Ulp. in Dem. C. Timocr., (IV col. 2417). , inquit Bud. Comm. p. 301, proprie est , Mereri: exempla autem inde petes (IV, col. 2419).

The quotation from Budaeus may be found on p. 301 of the Commentarii linguae Graecae, Gulielmo Budaeo. .. (Parisiis, 1548).

Fol. 72v

11.19. Chrysostom, 1610.

(Homily 49 in Genesis, I, 394-395, 1. ultimate and ll.1 and 2).

11.21. Ioannes Mercerus. Thesaurus Linguae Sanctae: sive, Lexicon Hebraicum. (Lugdini, apud Bartholomaeum Vincentium, 1577).

Ex vicinitate huius nominis cure sequenti , factum est vt Septuaginta Genesis 47. in fine pro lecto legerint virgam, quos author Epist. ad Hebraeos cap. 11. est sequutus. Perperam ergo faciunt qui eum putant perperã vertisse, quum & saepe aliàs Apostoli editionem Septuaginta interpretum tunc temporis receptissimam citarint: etsi interim aliud haberet veritas Hebraica. Eadem ergo opera & caetera quae in novo Testamento ex illorum editione citantur, damnent.M Require in . Hinc est & Virga, Baculus: quòd homo illi Innitatur, & super illam aut illum Requiescat, seu, sese Inclinet: vel etiam quod Extendatur ad aliquid indicandum. Virga verti solet.M (Col. 1597).

11.38. Chrysostom, 1612.

[] (IV, 570, in the quotation of the verse; and see IV, 570-571).

12.7. Chrysostom, 1610.

. . . (Homily 64 in Genesis, I, 491, ll.11-12).

Fol. 73v

12.28. Cramer, 1967.

And see Beza, 1598:

Retineamus, . Vulg. Habemus, , quod in duobus codicibus scriptum inuenimus. Sed praeterquam quod in plerisque codicibus legitur , vt etiam vertit Syrus interpres, longè melius conuenit proximus versiculus si haec legas hortandi modo. . . .

In Epistolam Jacobi.

1.3. Beza, 1598.

Experimentum, . i. illud quod consequitur multiplice * illam exploratione*. Ita enim accipitur nomen hoc in loco, & infrà, v. 12. Distingue igitur , vt causam ab effectu sicut diximus Rom. 5.4.

1.17. Lexicon graecolatinum . . . nimiru* Gulielmi Budaei. Erasmi Roterodami. Laurentii Vallae. Harmolai Barbari. Angeli Politiani. Luodouici Coelii...

Page 122

(Parisijs, imprimi curabat Gerardus Morrhius apud Collegium Sorbonae, 1530).

Fol. 74r

2.17. Adversus Leocharem, 10 [1083].

2.22. Beza, 1598.

In 1. Petri

Fol. 74v

1.20. Beza, 1598.

Praecogniti, . Id est, praeordinati: non à verbo Scio, sed à verbo Scisco, . . .

1.20. Epicedion in Patrem, (III. iv).

2.5. Beza, 1598.

Aedificati fiatis domus, . Sic intelligeda * est haec loquendi formula, quadam appositionis specie, vt rectè exposuit Syrus interpres. Vulgata legit superaedificamini.

2.9. E.g., see Nemean Odes, x. 2-3.

Fol. 75r

3.21. Q. Septimii Florentis Tertulliani . . . Opera . . . omnia,. .. (Parisiis, 1608).

Anima enim non lauatione, sed responsione sancitur (Tomus Tertius, De resurrectione carnis, p. 586).

3.21. Novum Testamentum graece et latine, studio et industria Des. Erasmi Roterodami. .. (Lipsiae, imprimebat M. Lantzenberger, 1599).

... cui figurae nuc* respondes* Baptismus nos quoq; salvos reddit, nõ carnis sordes abijciendo, sed vt bona conscientia bene respondeat apud Deum, per resurrectionem Iesu Christi, . . . (p. 703).

And see Novum Instrumentu* omne, diligenter ab Erasmo Roterodamo recognitum & emendatum. .. (Basileae, in aedibus I. Frobenij, Mense Februario, 1516).

Graeca plus habent lucis . i. cui nunc simile, sive respondens baptisma, vos quoque salvos facit. Est enim praesentis temporis salvat. Caeterum dure respondet, sive ad aquam referas, sive ad baptisma. Fortasse scriptum fuit cui (Part 2, p. 612).

5.5. Pollux, 1536.

(Book 4, Chapter 18, Col. 226).

In 2. Petri

1.4. Operum Theologicorum D. Hieronymi Zanchii ([Heidelberg], excudebat Stephanus Gamonetus, 1613).

Ita nomine divinae naturae, pro donis & effectis Dei in nobis: ut apud Petrum, consortes effici divinae naturae dicuntur fideles, hoc est, donorum Dei: ut est regeneratio, & naturae renovatio (Tomus Secundus, p. 22).

Summa: haec vita, est nova natura, quam per regenerationem assequimur. Ideo hanc vitam, Petrus nomine divinae naturae expressit: 2 Pet. 1.4 (Tomus Secundus, p. 86).

Fol. 75v

2.18. See Novum testamentum grece & latine in academia complutensi noviter impressum. .. (In Academia Complutensi [Alcala de Henares], industria Arnaldi Giulielmi de Brocario, 1514), Vol. 5.

And see Beza, 1598:

Verè, . Id est re ipsa, non autem simulate, vt illi. Complutensis editio legit , & in duobus aliis codicibus scriptum legitur . id est, penè, & propemodum. Vetus quoque interpres legit , paululum.

3.5. Politicus, 270a.

Page 123

In Apocal. Johan.

Fol. 77r

7.15. Arethas, 1532.

13.8. Arethas, 1532.

13.12. Arethas, 1532.

Addend. Not. in 2. Ep. ad Cor.

Fol. 78v

10.12. Horace, Odes, I. i. 35-36.

Add. in Hebr.

Fol. 79v

7.28. Chrysostom, 1612.

See Homily 13 in the Epistle to the Hebrews, pp. 504-506; esp. p. 505, ll. 8-14.

Page 125

ANTHONY WALKER'S LIFE OF JOHN BOIS

Page 126

The biographical sketch beginning here is of John Bois, written by his contemporary, Anthony Walker. It is reproduced from pp. 325-342 of Francis Peck's Desiderata Curiosa (London: Printed for Thomas Evans, 1779). This is not a facsimile reproduction of those early printed pages. Both editor and publisher feel that, for the present-day reader, the most significant aspect of this material is the trenchant word-portrait given of John Bois and his era, rather than the visual impact of an antique typeface and archaic page makeup. For the reader's convenience, therefore, this reprinting of Walker's ''Life of Bois" appears in a twentieth-century typeface. The text, however, with an occasional misnumbering for some sections, is exactly the same as that of the eighteenth-century account; the earlier eccentricities of spelling and punctuation are preserved here throughout, with only two exceptions: double quotation marks instead of single ones are used to enclose quoted material, appearing only at the beginning and the end of each quotation, instead of preceding each line of it, as in the original; and the footnotes are numbered consecutively from first page to last, instead of beginning with "1" on each page, as was the earlier practice. Errors in Greek remain uncorrected. In only one instance, where the error may mislead the reader, has the editor placed the correct Greek word in brackets following the erroneous reading.

Page 127

The Life of that famous Grecian Mr. John Bois, S. T. B. one of the translators of the Bible, temp. Jac. I. and senior prebendary of Ely; who died 14. Jan. 1643.

By Anthony Walker, M. A. of S. John's college, Cambridge, (afterwards S. T. P. and rector of Fyfield in Essex. )

From a 4º MS. in the hands of the publisher. The gift of the reverend Mr. Thomas Baker.

The whole divided into chapters, and illustrated with contents and notes, by the publisher.

[Authoris dedicatio.]

Amplissime praesul,

1. Quanguam hoc me opus aggressurum, non minus difficultas defunctum debito honore prosequendi, quam dominationis vestrae (cujus inprimis gratis illud suscipiebam) censurae gravitas deterruit; tamen anteacti laboris experimentum, et ignara* mortis in avum pietas, adeo haesitanti calcar addigit, ut hanc Spartam subirem lubens, et dominationi vestrae, hasce quales quales chartas audax porrigerem. Praesertim cum dominationem vestram, tale quippiam optasse, et allum qui hoc munere pari fide. fungeretur, deesse cogitavi.

2. Memini legisse me (autore Seneca) "crucifixum servum, quod venenum domino petenti denegaverat." Si itaq; is in crucem actus, quod noxium detinuit; quam merito in rein malam mihi esset abeundum, si volenti tibi officium hoc, molestum licet, non praestitissem?

3. Tenues ergo conatus hosce benigne accipiat dominatio vestra; nec pretiosos ejus cineres, ob urnae vilitatem, reprobet. Ut inde discam, favorem vestrum (qui, ut immortalis sit, supplex obtestor) funeri ipsius, cui et ortum debet progressum, superstitem fuisse.

Amplitudini vestrae omni obsequio divinctissimus,

Antonius Walker.1

*Sic, sed forte, mentis

1. Neither the exact time when Mr. Walker wrote this life, nor yet again the prelate to whom this dedication is addressed, appears by the MS. Concerning the first however Mr. Baker writes"If it were wrote soon after Mr. Bois's death, he [Mr. Walker] was yet loyal. For we have a mandat from the king, dated Oxford, 11 Dec. 1643. to admit Anthony Walker, B.D. into the next fellowship, that should become void in S. John's college, Cambridge."

As as to the second"For the same reason,

(Footnote continued on next page)

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Chap. i.

1. Mr. John Bois, his grandfather, a lay-man, of Halifax. 2. His father born there, 3. sent to Michael house, 4. instructed by Mr. Seton of S. John's, in logic; 5. and Martin Bucer, in divinity: but withdraws into Suffolk; 6. probably to enjoy the company of Dr. Rouland Taylor, minister of Hadley; where he marries Mrs. Mirable Pooley. 7. Her character. His father dies. 8. His father's great care of this his son's education. 9. His father first rector of Elmeset, then of West-Stow.

Obiit J. B. Jan. 14. 164 3/4. 19. C.I.

1. The grandfather of Mr. John Bois (beyond whom I never heard him mention any of his progenitors) was a lay-man; as is partly evident from the single lives of clergymen (one foot of S. Peter's chair standing then in England) but more certain from his own mouth. An inhabitant of Hallifax in Yorkshire, I think a clothier.

2. In which town his father, William Bois was born, and brought up at school; and, according to the custom of the time and place, instructed in musick and singing; wherein he afterward attained to great proficiency.

3. From Hallifax he was transplanted to a more fruitful nursery of learning, Cambridge; and ingrafted into Michael house; which together with King's house and Phiswick hostel, was swallowed up by King Henry the VIII. and, by him, digested into the most famous college of the undivided Trinity.

(Footnote continued from previous page)

it might be dedicated to Bishop Wren; if not, to Bishop Brownrigg. Tho' the title of amplitudo agrees better with the former, who was as great, as the other was humble."T. B.

Dr. Ralph Brownrig, it may be observed, "was born at Ipswich in Suffolk; prebendary of Ely; and made bp. of Exeter in 1641. (upon the translation of Mr. Joseph Hall to Norwich.) But the episcopal function being soon after silenced, he became (after some years spent in the family of Thomas Rich esq; afterwards a baronet) preacher to the Temples, and died 7. Dec. 1659." Fasti Oxon. Vol. I. col. 245.

And now, as to our author Mr. Anthony Walker, it may be added, that, besides the following life, he hath also published,

"j. A sermon on a Chron. xxiij. 11. Printed MDCLX. 4º.

"ij. Planctus unigeniti, et spes resuscitandi; or the bitter sorrows for a first born, etc. Funeral sermon on Luke vii. 12. Lond. M,DC,LXIV. 4º.

''iij. Leez lachrymans, sive comitis Warwici justa. Sermon at the funeral of Charles earl of Warwick, baron Rich of Leez; on Samuel iij. 28. M,DC,LXXIII. 4º.

"iv. The virtuous woman found; her loss bewailed; and character. Sermon at the funeral of Mary countess dowager of Warwick, 30 April, M,DC,LXXVIII. Lond. 1678. 8º with so large additions as may be stiled her life.

"v. Say on; or a seasonable plea for a full hearing between man and man; an assize sermon at Chelmesford. Lond. M,DC,LXXVIII.

"vi. The holy life of Mrs. Elizabeth Walker, late wife of him [Ant. Walker, D.D.] giving a modest and short account of her exemplary piety and charity. Lond. M,DC,LXXX. 8º.

''vij. Sermon before the company of apothecaries, viii. Sep. M,DC,LXXXI. Lond. 4º.

"viij. The great evil of procrastination, or the sinfulness and danger of deferring repentance; in several discourses. Lond. M,DC,LXXXI. 12º

"ix. The true interest of nations impartially stated, an assize sermon at Chelmsford, 2 March. M,DC,XC. Lond. 1691. 4º.

"And other things which I have not seen." Fasti Oxon. Vol. II. col. 119.

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4. Here he continued a student; but went to lectures to S. John's, where he was an auditor of Mr. [John] Seton.2 The other two houses (it's not unlike) drank of the same spring. If so, we may probably guesse (by the vast buildings of the one, and the exceeding flourishing estate of the other, soon after) that, at their demolishment, they left to Trinity their stones, but S. John's (from whence they had it) heir of their learning.

5. After divers years study in the university (so that he was not now a graduate only, but, I think, invested in holy orders also) the dislike of popery growing with the more perfect knowledge of it; which to their shame, verifies the Romish maxime [ignorance is the mother of devotion] and being, by Mr. [Martin] Bucer, who was then divinity professor, instructed in a more perfect way; he pull'd his neck from under his holinesses yoke. Which that he might do with some safety, he withdrew himselfe into High Suffolk (for doubtlesse the fire which burn'd, at Cardinal Pool's visitation, Bucer's and Paulus Phagius's dead bones, would have scorched the living flesh of their adherents, had they stayed within the heat of it.)

6. Indeed what moved him to make choise of that place, rather than any other, I never heard. But a conjectural reason, and that none of the least, is, that it was [for] the love of Doctor [Rouland] Taylour^3 of Hadly, or else of the place. For, as Mr. [John] Fox in his acts and monuments doth testify, "that town was one of the first which received the purity of the gospell."4 For at Nettle-stead near Hadly, he took a farm and lived as a lay-man; and married a gentle-woman, of a family very antient and worshipful; yet herself more virtuous, but most of all religious; as appears, though by a filial, yet (I doubt not) an impartial testimony, written in the beginning of a Common Prayer book, in these words.

7. "This was my mother's book; my good mother's book. Hir name was first Mirable Poolye; and then afterwards Mirable Bois; being so called by the name of her husband, my father, William Bois: who lived in the ministry divers years, and was buried at a village, not above four miles from S. Edmund's-Bury, called West-Stow, where he had been pas-tour, and remained so 'till the time of his death. My mother over-lived my father about ten years. For, being much alike in years when they married, my father died anno aetatis suae lxxviijº. and my mother lxxviijº. plus minus. She had read the Bible over twelve times, and the Book of Martyrs twice; besides other bookes, not a few."

8. By this wife he had more children, but none who lived any con-

2. "Anno 1554. John Seton or Seaton, [probably the person] D. D. of S. John's college Camb. and prebendary of Winchester, was incorporated D. D. of Oxon. He was then famous in Cambridge, for the brief and methodical book of logick which he had composed for the use of junior scholars." Fasti Oxon. Vol. I. col. 81.

3. See the whole story of Dr. Rouland Taylour's life and martyrdom in Fox, sub anno MDLV. Vol. III. Lond. MDLXXVI. p. 1445.

4. "The whole towne seemed rather an university of the learned, than a town of cloth-making or labouring people." Id. ib.

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siderable time, but Mr. John Bois. (So that though of the fates, in spinning the thread of his life, we may say with Seneca,

Plus solito nevêre manus:

yet we may rather judge them to have ek't it out with what was allotted to some fraternal twist, than to have exceeded their accustomed bounty) which made his parents exceeding careful of him in his education; as appears in that he had read the Bible over by that time he was five years old: and that in such a print as might almost pose one who had lived as many decads.

9. But to speak a word or two more of his father. When the days of refreshing came, in the days of Queen Elizabeth, his wife would urge him to the function of the ministry, telling him "he was in the wrong way whilst he forbore." Whereat he took upon him to serve the cure of Elmesett near Hadly. And, after the death of the incumbent, he was presented by the lord keeper to the rectory. And, not long after, to West-Stow above-named; at the vacancy thereof, by his brother, Mr. Pooly.

Chap. ii.

A general survey of Mr. John Bois his life.

Years.

1. Mr. John Bois was born January the iij. MDLX. [iij. Eliz.] at Nettlestead in Suffolk; where, and at Elmsett, he lived with his father

14

[Afterwards] at Cambridge in S. John's

22

[Then] at Boxworth, where he married

32

[Lastly] at Ely, where he died

15

83

He lived

Before he married,

36

In matrimony,

45

After marriage, [that is, a widower.]

2

83

[Again]

Before he entered into holy orders,

27

In holy orders,

56

83

He was

Schollar of S. John's,

5

Fellow of S. John's,

17

Rector of Boxworth,

47

Prebendary of Ely,

28

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Chap. iii.

1. His father taught him Hebrew, 2. but sends him to Hadleyschool, 3, 4. and Cambridge, 5. at fourteen, 6. to S. John's college, under Mr. Henry Coppinger; 7. Dr. John Still, rector of Hadley, being then master. 8. Distribution of the rest of this work.

1. His father Mr. William Bois was a great scollar, being learned in the Hebrew and Greek excellently well. Which, considering the manners (that I say not the rudeness) of the times of his education, was almost a miracle. Yet did his modesty so withhold him from seeking after eminency, that it's hard to say, whether the copy of learning or virtue, were better sett by the father, or followed by the son; in whom, as he was careful to lay the grounds of religion betimes; so he was not backward in laying a foundation of learning. For he hath shewed me Hebrew which his father had taught him to write very young (unless my memory fails me) by six years old. And that in a character not only legible, but [which] deserves consideration, had he been as old in the university as he was in nature.

2. But, notwithstanding his father's ability and care in teaching him, he sent him to Hadley to schoole, two miles from Elmsett where he lived: so that he went four miles a day. Which, being iterated for divers years, if we consider to how much it amounts; his learning may seem, as well for the way 'twas fetcht, as for the purity of it, to have come from Athens. In which way, he had, to fasten in him the grounds of religion, Dr. Taylor's stake, for a morning and an evening meditation. At this schoole was bred his acquaintance with his much honoured friend Dr. [John] Overall, dean of S. Paul's; and afterward lord bishop of Norwich.

3. When he had served a little apprenticeship in that shop of the muses, he was sent by his parents to the university, to be made free of the liberal sciences; or, take it in a better expression, from his own pen.

4. "Feb. xxvij. (ante, annos lx.) missus sum a parentibus meis Cantabrigiam, bonarum literarum seminarium; ut inde discederem (deo conatibus meis favente) aliqua praeditus praedicandi evangelium facultate; id quod accidit post annos, plus minus, xxij." This was noted in MDXXXV.

5. With him was admitted one Smith, the one and twentieth child of his father, who had served Erasmus. Both, at their coming, wonder'd at. But he was, though the lesse man, the greater miracle; being but fourteen years old. For that was, then, counted very early summer fruit, Which was ripe for the university before one or two and twenty years growth.

6. The first of March, MDLXXV. he was admitted into S. John's college, under the tuition of Mr. Henry Coppinger; who was "vir illustri familia natus, et bonis literis, bonisq; moribus praeditus." For this

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short testimony of his tutor have I seen written with his own hand.

7. The principal, if not sole, reason of his coming to S. John's was because Dr. [John] Still, rector of Hadley, was master there. This is he who procured the alteration of the college statutes; before which few masters continued seven years. Which gave occasion to the then common merry saying, viz. "That the college was a good horse, but that he would kick, 'till Still went to court and got new girts."5

8. The remainder of my poor indeavours for the historical part of his life, I shall distribute into three parts, according to the three chief places of his abode and habitation, Cambridge, Boxworth, and Ely. Which we may call his academic, rural, and city life.

Chap. iv.

1. Dr. Still removed to Trinity, and Mr. Bois left at S. John's. 2. Three Greek lectures there. 3. Mr. Andrew Downes then Greek lecturer there; who greatly affects and instructs him. 4. Mr. Bois chosen scholar of the house. 5. His tutor Coppinger chose master of Magdalen college; takes Mr. Bois with him. 6. Mr. Coppinger resigns his mastership, for fear of a certain great man; and so loses all; master and fellowship. 7. Mr. Bois returns to S. John's, and recovers his scholarship: is elected fellow, when sick of the smallpox, and carried in blankets to be admitted: 8. Studies hard. 9. Inclines to physic, but alters his mind. 10. Goes into holy orders. 11. Whittacre chose master of S. John's. 12, 13, 14. His character by Mr. Bois; 15. who makes a speech at his death: 16. Whereby he obtains much credit, 17. and is importuned to print it; but refuses. 18. The flourishing estate of S. John's college in point of learning, when Whittacre was master. 19. Mr. Bois made Greek lecturer: 20. his many hearers. 21. His great diligence in common placing. 21. He begins the custom of moderating after declamations. 22. Succeeds his father, at West-Stow; but soon resigns it. 23. One of the E. of Shrewsburie's chaplains. 24. Succeeds Mr. Holt, rector of Boxworth, and marries his daughter, 25. being first twice asked at church.

1. Not long after his admission Dr. Still was removed to be master of Trinity college.6 And then was he left friendless at S. John's. But his father had well instructed him in the Greek tongue before his coming; which caused him to be taken notice of in the college. For, besides himselfe, there was but one in the college [who] could write Greek. Which I speak, not to the discovery of my

5. John Still (son of Will. Still of Grantham in Lincolnshire) Ath. Oxon. Vol. I. col. 710. was admitted master of S. John's xxi July, MDLXXIV. Le Neve. Much might be here said of this worthy person, (afterwards lord bishop of Bath and Wells) but I chuse rather to refer the reader to Dr. Still's own pupil (Sir John Hatington) for an account of him. Brief View of the State of the Church. Lond. 8º. 1653. p. 118.

6. Dr. Still, master of S. John's, was translated to Trinity, xxx May, MDLXXVII. Le Neve.

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mother's nakedness, but to the commendation of her industry, who, in so short [a] time afterwards (like old Euridice, though her age had equalled both her years and ignorance) obtained that general perfection in that language, which must needs have made the Grecians blush, not to have exempted her from the common imputation of Barbarisme.

2. There was then in S. John's three Greek lectures read. In the first grammar was taught, as is commonly now in schooles. In the second, an easy author was explained in the grammatical way. In the third was used somewhat which might seem fit for their capacities who had passed over the other two. From the first of these to the second, he was called the first week. From that, to the third, in a month more. Notwithstanding a year was usually spent in the first; and two, in the second.

3. Mr. Andrew Downes was then chief lecturer in the Greek;7 who took such singular delight in him, for the knowledge he had in the Greek tongue, that he used him with special familiarity, even while he was a fresh-man. And (besides his lecture, which he did read five times a week, with great diligence)he took him to his chamber and plied him exceedingly. For he read to him twelve of the hardest, and, for dialect and phrase, both in verse and prose, most difficult Greek authors he could devise.

4. By this meanes he came to that perfection, that he wrote epistles in Greek, at the election of schollars, to the master and seniors; and was chosen scholler, when he was but halfe a year old in the college. In which state he remained three years.

5. About which time the mastership of Magdalen college being vacant, his tutor [Henry] Coppinger was, by the queen, thereto commended. Whereupon he left his fellowship, and went to Magdalen, and took his pupil Bois along with him.

6. Not above a month after the lord keeper (I think) or some other nobleman (whose ward the earl of Suffolk then was, and, in whose right, the disposing of that mastership appertained to him) sent a menacing letter to Mr. Coppinger, importing, "That indeed it was in his power now to keep the place by him possessed; but, if he did, it should be with his displeasure, etc." Wherefore he (thinking it safer, at first to wade to the shore, than a while to strive against the stream, and at last be overwhelmed) layd down his mastership; for which he had newly lost his fellowship [and] to which there was no returning.

7. But with his pupil the college dealt more favourably, and received him again into his forfeited schollership. In which he continued 'till he was senior batchelour; and then was elected fellow, lying sick of the small-pox. But Mr. Downes and his tutor were so careful of his seniority, that he was carryed in his sick bed, wrapt up in blankets to be admitted. Which overmuch care had almost made him keep his fellowship less time than his tutor Coppinger kept his mastership at Magdalen.

7. Andrew Downes was the king's Greek professor in Cambridge, and fellow of S. John's, id.

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8. After recovery he continued very studious. For I have heard him say, that it was common with him, in summer-time, to go to the university library (the college stock being then but poor in books) at four of the clock in the morning, and continue there till eight at night without any intermission.

9. He once proposed to have imployed his studies in physick; to which end he purchased many books in that faculty. 'Till, in reading of them, he was conceited, that whatsoever disease he read of, he was troubled with the same himself. By which sicknesse of his brain it pleased God to cure the church of the want of so good a member as he afterwards proved. For,

10. At thirteen years standing (when he could no longer keep his fellowship without so doing) he entred into holy orders; and by Edmond [Freake] then lord bishop of Norwich, on Friday xxi. of June, he was ordained deacon; and, the day following (by dispensation) minister, anno MDLXXXIII.

11. About which time was that most worthy man and pillar of our church, Dr. [William] Whittaker, upon S. Matthias day, chosen master of S. John's.8 I have seen this note, in an almanack for MDCXXXIV.

12. "Dies semper mihi memorabills, propter Dominum Whittakerum, virum egregium, sive doctrinam, sire insignem modestiam, caeterasq; virtutes, spectes. Qui, in festo Matthiae, ante xlvij. plus minus annos, per regium mandatum, necnon suffragia bonae partis eorum qui jus elegendi habent, ad praefecturam collegii illius, quod apud Cantabrigienses D. Johannis nomine gaudet, assumptus est."

13. At this election of Dr. Whittaker's, I have heard him, with a kind of grief, confesse, that he gave his voice against him. But, when he came to a more perfect knowledge of his worth, he expiated that fault with an unexpressible estimation of him. And indeed two much honour could not be bestowed upon an object which deserved it so well, and was so ready to reflect curtesie to all, and familiaritie where he found desert.

14. I have heard him say, he would ordinarily come to his chamber on Friday nights, to hear his pupils declaim. I know not, whether more to encourage young students, or to manifest the respect he had to him. But, doubtlesse, a singular testimony it was of both.

15. At his death, which hapned December the fourth, in (I think) MDXCV.9 he went to the vice-chancellor, desiring him, "that the funeral might be performed with [a] solemnity in some sort befitting the great desert of the person deceased." Who thereupon gave order, that one speech should be made in S. Marie's by [Anthony Wingfield M.A. fellow of Trinity college] the university orator; and another in the college; which [last] talk he imposed upon him. In the performance whereof 'twas hard to judge, whether his speech or silence, whether his tongue

8. "William Whittaker S.T.P. was admitted master, xxv. Feb. MDLXXXVI." Le Neve.

9. "He died December iv. and was buried the x. of the same month, in the. college chapel." Id.

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or eyes (grief now and then interrupting him) were the more affectionate orators.

16. For the making of this speech he had but four days. Yet was it, if not the raiser, yet at least a great upholder, of that fame he got in the time of his being philosophy lecturer. For, in that one year, he read so diligently, that he explained almost all Plato's Timaeus, and with that content to his hearers, that the vicechancellour oft frequented his lectures, and the schooles were, not seldome, crouded.

15. For a copy of this speech, to publish with Dr. Whittaker's life,10 he was earnestly importuned. But, modesty, or the losse of it; virtue, or necessity; gave the requester a negative answer. I could instance in some honour which was shewed him by an honourable personage for this speech, above fifty years after: but I forebear. So that, doubtlesse, there was somewhat more in it than four days could have brought forth, had not exceeding love made him more than ordinarily eloquent.

18. But this was not, as we commonly call things of that nature, his last duty [read, respect.] For he would never slip an opportunitie of doing his memory honour. Take one note more. "Sub illo prefecto (scilicet, Whittakero) floruerunt bonae literae in illo collegio, si unquam antea. At post illum morte ereptum (quod accidit intra novem annos post initam praefecturam) novimus collegium illud crevisse in aedificiis, et decrevisse in literis." In his time there were xxxviij. fellow commoners at once in S. John's; if not (which I rather thinke) admitted in one year.11

10. "Whittaker's works are printed in Latin, in two volumes in folio, at Geneva, MDCX." Fasti Oxon. p. 118. The publisher of those volumes I presume was the person who requested the copy of Mr. Bois his speech. If not he, Hugh Holland, author of Herwologia Anglica. Fol. Arnheim. 1620. (wherein the picture and life of Whittaker and a catalogue of his works) was probably the man.

11. "This famous divine for learning and life [Dr. William Whittaker] was born at Holme in the parish of Burndley in Lancashire; initiated there in grammar; taken thence by his uncle Alexander Nowel, dean of Paul's; and by him, maintained in his house, and put to the free-school there. At eighteen he was sent to Trinity college in Cambridge, and the first thing that made him known for his excellency in the Greek tongue, was, the turning his uncle's catechism into that language. Afterwards, being famous for theology, he was made the king's professor in that faculty; and stood up in defence of the protestant religion and the church of England, against Edmund Campian, Nicholas Saunders, William Rainolds, Thomas Stapleton, etc." Fasti Oxon. Vol. I. col. 118.

"Nee contentus cum supra nominatis pseudocatholicis Anglo-papistis dimicasse, in certamen descendit cum illo Philistaeorum Goliatho, Bellarmino; cujus argumenta et objectiones tam succincte solideq; refellit, ut, nemo supra, attestantibus omnibus evangelicis Europaeis. Et nisi (proh dolor!) immatura et nobis luctuosa mors eum praevertisset, ad singulas controversias et singulos tomos Bellarminianos exquisite respondisset. Nihilominus ab ipsis quibusdam Anglis in Italiam profectis cum fide audivi relatum, ipsum Bellarminum hujus viri effigiem ex Anglia procurasse, et in ipsius musaeo servasse: propter insignem enim eruditionem clam admiratus est. Et cure forte ab aliquo socio suo ex Jesuitis vel amico rogareter, cure haeretici illius plcturans habuit, solitus est respondere, quod quamvis haereticus esset et adversarius, esset tamen doctus adversarius." H. Holland, p. 213.

"At length having much impoverished his weak body by continual study, even at that time when the question was so rife among the divines, whether a true and justifying faith may be lost? he was freed from this body of flesh, and lost his life, aged fourty seven; having left behind him the desire and love of

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But I have digressed too much: to returne to Mr. Bois.

19. He was chief Greek lecturer in the college ten years together; all which time he read most diligently every day. And not only so, but, for divers years, he did voluntarily read a Greek lecture, at four a clock in the morning, in his own chamber; which was frequented by many fellows.12

20. And this, it may be, gave occasion to that observation, that "there used to be as many candles light in S. John's as the bell, which then rang, gave tolls, at four of the clock in the morning."

21. All the time he was senior dean there, he missed not one common place in the chapel. For he did a while perform that exercise for all who missed. Till his fellow-dean, in emulation of him (the college being then divided) performed it for all of his own faction. So that, if his modesty would have given him leave, he might have said of him, as truly as Ulysses did of Achilles, Ergo opera illius mea sunt.

22. When he was head lecturer (which was not 'till he was senior fellow) he performed all things belonging to that office in his own person; and was the first beginner of that laudable custom (which in some places continues to this day) of moderating after declamations.

23. At the death of his father (his mother thereto by request commanding him, that it might be continued to her for a place of abode) he asked Mr. Pooly for the living which had been his father's, viz. West-Stow; who most willingly condiscended to his request. But when Mr. Pooly was pleased to take his mother home to his own house, he presently gave over his living: con-tenting himself with his fellowship only, though he might have held them both together.

24. Not the least testimony of his deserts was, that the earle of Shrewsbury (who used to make choice of four of the most eminent men in the university for his chaplains; who were, by course, one quarter with him, and three at the university) chose him for one.Yet (whether he could not spare that time from his book? Or, whether he was hindred by marriage? I cannot

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the present times and the envy of posterity that cannot bring forth his paralell." Fasti Oxon, ubi supra.

His epitaph, in the ante-chapel at St. John's.

Hic situs est Doctor Whitakerus, regius olim

Scripturae interpres. Quem ornabant gratia linguae,

Judiciiq; acies, et lucidus ordo, memorq;

Pectus, et invictus labor, et sanctissima vita.

Una sed enituit virtus rarissima, tantas Ingenii inter opes submissio candida mentis.

Hujus gymnasii super annos octo magister Providus; et recti defensor, et ultor iniqui.

12. Whereof Mr. Gataker was one. See Fuller's Worthies in Suffolk. Manu. Cl. Bakeri. "Mr. Thomas Gataker was born of an antient family in Shropshire, educated in S. John's, and elected fellow of Sydney college while it was building; where he became remarkable for his skill in the Greek and Hebrew tongues. He was afterwards rector of Redrith in Surrey, and the most celebrated among the assembly of divines; being highly esteemed by Salmasius and other foreigners. And it is hard to say which is most remarkable, his exemplary piety and charity, his polite literature, or his humility and modesty in refusing preferments. He died in 1654." Echard. p. 713. b.

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tell) he remained but one quarter with him. For,

25. When he was about thirty six years old, Mr. Holt, rector of Boxworth dying, left the advowson of that living, in part of a portion to one of his daughters; requesting of some of his friends, that, "if it might be by them procured, Mr. Bois of S. John's might become his successor, by the marriage of his daughter." Whereof, when he was advertised, he went ouer to see her, and, soon after (they taking [a] liking each of other) he was presented to the parsonage; and instituted by [John Whitgift] my lord's grace of Canterbury (it being then the great vacation with the see of Ely^13) the instrument of his institution bearing date the xiij. of October, MDXCVI.

26. Before he was married (that he might be as well clear of the suspition as the fault, of having a wife and a fellowship at once) he desired three fellows of his own college, "to publish the banns of matrimony on three Sundays in his own parish church." And then was married 7. Febr. as appears by a short note upon that day, anno MDCXXXIII. "." [Nuptiae meae ante annos XXXV.] The college, at his departure, gave him an hundred pounds. Though, I must confesse, that was then custom more than curtesie.

Chap. v.

1. Mr. Bois rides every week from Boxworth to Cambridge to hear and converse with Mr. Downes, Mr. Lively, and others. His way of studying on horseback. His Quaerenda Cantabrigiae. 2. He runs into debt, and is forced to sell his fine library; 3. grows discontented at his wife's management, and resolves to travel; but is prevented by. a reconciliation. 4. He agrees with the clergy in his neighbourhood, to have a weekly meeting; 5. keeps a schoolmaster and boarders in his house. 6. Chose to be one of the translators of the Bible, 7. and performs the part of two persons. 8. Chose one of the committee

13. After the death of Richard Cox, bishop of Ely, that' see was vacant xviij. years and an half. Cox died in July, 1581, and was buried in his own cathedral. There is in the hands of my honoured friend the learned Dr. Samuel Knight, now one of the prebendaries of Ely, a large double drawing, representing the procession of other funeral solemnities at the burial of this bishop. It is a great curiosity; the fullest of figures, and therefore the richest piece of this sort I ever saw. As to the long vacation of the see afterwards, hear Sir John Hatington.

"I was, among others, at Bishop Cox his funeral; but some years after, we thought it would have proved the funeral of bishoprick, as well as of the bishop, Something there was that had distasted the queen concerning Bishop. Cox in his life-time; either his much retirednesse, or small hospitality, or the spoyl he was said to make of woods and parks, feeding his family with powdred venison; all which (I know not how truly) was suggested to her against him in his life-time, and remembred after his deathAs for his church of Eely, it seemed, he had no great love there, to have his monument defaced within xx. yearsBut, to let him rest, I must confesse, that it was held for one of the blemishes of Queen Elizabeth's reigne, first to keep this see of Eely vacant so long after Bishop Cox's death, and, after, to take away so large a portion from it, as is generally spoken. The profits thereof [in the vacation] were imployed to relieve the poore distressed king of Portugall, who was called, by some scollers, bp. of Eely." Brief View, etc. p. 76.

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of six, to revise the whole; 9. and sent for up to London, to correct the press. 10. Becomes acquainted with Sir Henry Seville, and with Mr. Downes, and others, assists him in his new edition of Chrysostom; 11. who approving? his notes better than Mr. Downes's, Mr. Downes envies him: 12. his character of Mr. Downes. 13. All Mr. Bois his reward from Sir Henry, but a copy of his Chrysostom. 13. The great expence. of that edition. Sir Henry so close a student, that it angers his lady, who wishes herself a book. 14. And afterwards threatens to burn Chrysostom. Discourse between her and Mr. Bois on that head. 15. 16. 17. 18. 19. 20. 21. 22. Mr. Bois his children. 23. He is made prebendary of Ely, by Bp. Andrews. The bishop's words on that occasion.

1. He went not from the universitie when he left Cambridge, only he made his way a little longer to the schooles. For he used constantly to come and hear Mr. Downes and Mr. Lively^14 (those two worthy professors of the Greek and Hebrew tongues) as also divinity acts and lectures. And though he may seem to have lost much time hereby, in riding to and fro so often; yet might he justly stop the mouth of such objectors, with that piece of Erasmus, ''ne totum tempus quo equo fuit insidendum et illiteratis fabulis tereretur, malui mecum aliquoties de communibus studiis aliquid agitare, etc.'' For he used, by the way, to meditate on doubts, wherein he might (pro-pounding them) require satisfaction of his learned friends in Cambridge; witness his Quaerenda Cantabrigiae, so frequent in his then pocket-paper-book. And, in his return, to chewe the cud, and lay up his new encrease of knowledge in his safe cabinet, his memory.

2. But, as by this means the scale of his learning was sunk dayly lower by the greatnesse of the weight; so that of his estate was, by the emptynesse, become a very unequell counterpoyse. For (he minding nothing but his book; and his wife, through want of age and experience, not being able sufficiently to manage other things aright) he was, ere he was aware, fallen into debt. The weight whereof (though it were not great) when he began to feel, he, forthwith, parted with his darling (I mean, his library) which he sold (considering what it cost him) I believe, to nigh as much losse as the debt amounted to, for the discharge whereof he sold it. I have heard him say, that "when he left the college, he knew of but few Greek authors, great or small, extant, which he had not in his own private library."

3. Either upon this, or some other occasion, there grew some discontent betwixt him and his wife; insomuch that I have heard. (but never from himself) that he did once intend to travaile beyond the seas. But religion and conscience soon gave those thoughts the check; and made it be with him and his wife, as chirurgeons say, it's with a broken bone; if once well sett, the stronger for a fracture.

4. When he began to be acquainted in the country with his

14. "Edward Liveday, fellow of Trinity college, the king's Hebrew professor." Le Neve.

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neighbour-ministers, he agreed with, I think, twelve of them, to meet every Friday at one of their houses at dinner, by course; and there to give an account of their studys; and, by joynt help, to discusse and resolve doubts and questions propounded by any one of them, to the publique benefit of them all.

5. He usually kept some young scholler in his house, as well for the instruction of his own children and the poorer sort of the town; as also because many knights and gentlemen of quality did importune him to take their children to board with him, and to take some care in their education, as well for learning as manners.

6. When it pleased God to move King James to that excellent work, the translation of the Bible; when the translators were to be chosen for Cambridge, he was sent for thither by those therein employed, and was chosen one; some university men thereat repining (it may be not more able, yet more ambitious to have born [a] share in that service) disdaining, that it should be thought, they needed any help from the country.Forgetting that Tully was the same man at Tusculan[um] as he was at Rome. Sure I am, that part of the Apocrypha was allotted to him (for he hath shewed me the very copy he translated by) but, to my grief, I know not which part.

7. All the time he was about his own part, his commons were given him at S. John's; where he abode all the week, till Saturday night; and then went home to discharge his cure: returning thence on Monday morning. When he had finished his own part, at the earnest request of him to whom it was assigned, he undertook a second; and then he was in commons in another college: but I forbear to name both the person and the house.

8. Four years were spent in this first service; at the end whereof the whole work being finished, and three copies of the whole Bible sent from Cambridge, Oxford and Westminster, to London;15 a new choice was

15. The translation was divided into six parts among six companies of learned men: thus.

I. The Pentateuch, Joshua, Judges, Ruth, 1, 2. Samuel, 1, 2. Kings, to be translated by ten persons at Westminster, viz. 1. Lancelot Andrews, D.D. dean of Westminster. 2. John Overal, D.D. dean of Paul's. 3. [Hadrianus a] Saravia, D.D. [of Leyden.] 4. ... Clarke, fellow of Christ's coll. Camb. preacher in Canterbury. 5. [John] Laifield, fellow of Trinity coll. Camb. rector of S. Clement Danes. 6. ... Leigh, rector of Allhallows Barking. 7. [Francis] Burgley. 8. ... King. 9. ... Thompson. 10. [William] Bedwell, vicar of Tottenham [High Cross.]

II. 1, 2. Chronicles, Ezra, Nehemiah, Ester, Job, Psalms, Proverbs, Ecclesiastes, Canticles; to be translated by eight persons at Cambridge, viz. 1.*Lively. 2. [John] Richardson, fellow of Emanuel. 3. [Laurence] Chaderton, master of Emanuel. 4. ... Dillingham, fellow of Christ's coll. 5. [Roger] Andrews, [afterwards] master of Jesus. 6. ... Harrison vice-master of Trinity. 7. [Robert] Spalding, [fellow of S. John's, Hebrew professor.] 8. [Andrew] Byng, fellow of Peterhouse, and Hebrew professor [before Spalding.]

*Sic, Quaere if it should not be Liveday

III. The four greater, twelve lesser, Prophets, and Lamentation, to be translated by seven persons at Oxford; viz. [John] Harding, president of Magdalen. 2. [John] Reynolds, president of Corpus Christi. 3. [Thomas] Holland, rector of Exeter college. 4. [Richard] Kilby, rector of Lincoln college. 5. [Miles] Smith, afterwards bp. of Gloucester. He made the preface to the translation. 6. [Richard] Bret, beneficed at Quainton in Bucks. 7. ... Fairclough.

IV. The Apocrypha by seven at Cambridge; viz. John Duport, master of Jesus. 2. [William] Branthwait, master of Gonville and Caius college. 3. ... Radclyffe, one of the senior

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to be made of six in all, two out of every company, to review the whole work; and extract one [copy] out of all three, to be committed to the presse.

9. For the dispatch of which businesse Mr. Downes and Mr. Bois were sent for up to London. Where meeting (though Mr. Downes would not go 'till he was either fetcht or threatned with a pursivant) their four fellow-labourers, they went dayly to Stationers Hall, and in three quarters of a year, finished their task.

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fellows of Trinity-coll. 4. [Samuel] Ward, fellow of Emanuel, after master of Sidney. 5-[Andrew] Downes. 6. [John] Boyse, rector of Boxworth in Cambridgeshire. 7. ... Ward, [fellow] of Queen's, and after prebend of Chichester.

V. The four Gospels, Acts, and Apocalyps, by eight at Oxford, viz. 1. [Thomas] Ravis, dean of Christ church. 2. [George] Abbot, master of university college, afterward archbishop of Canterbury. 3. ... Eedes. 4. ... Thompson. 5. [Mr. Henry] Savill. 6. ... Peryn. 7. ... Ravens. 8. ... Harmer.

VI. The Epistles, by seven at Westminster, viz. [William] Barlow, dean of Chester, afterwards bp. of [Rochester and] Lincoln. 2. ... Hutchenson. 3. ... Spencer. 4. ... Fenton. 5. ... Rabbet. 6. ... Sanderson. 7. ... Dakins.

"For the better ordering of their proceedings, his majestic recommended the following rules.

"i. The ordinary Bible read in the church, commonly called the Bishops Bible, to be followed, and as little altered as the original will permit.

"ij. The names of the prophets and the holy writers, with the other names in the text to be retained as near as may be, accordingly as they are vulgarly used.

"iij. The old ecclesiastical words to be kept, viz. the word Church, not to be translated Congregation, etc.

"iv. When any word hath divers significations, that to be kept which hath been most commonly used by the most eminent fathers, being agreeable to the propriety of the place, and the analogy of faith.

"v. The division of the chapters to be altered either not all, or as little as may be, if necessity so require.

"vi. No marginal notes at all to be affixed, but only for the explanation of the Hebrew or Greek words, which cannot, without some circumlocution, so briefly and fitly be expressed in the text.

"vij. Such quotations of places to be marginally set down, as shall serve for the fit reference of one scripture to another.

"viij. Every particular man of each company to take the same chapter or chapters; and (having translated or amended them severally by himself, where he thinks good) all to meet together, confer what they have done, and agree, for their part, what shall stand.

"ix. As any one company hath dispatched any one book in this manner, they shall send it to the rest, to be considered of seriously and judiciously. For his majestic is very careful in this point.

"x. If any company, upon review of the book so sent, shall doubt or differ upon any places, to send them word thereof, note the places, and therewithall send their reasons. To which if they consent not, the difference to be compounded at the general meeting, which is to be of the chief persons of each company, at the end of the work.

"xi. When any place of special obscurity is doubted of, letters to be directed by authority, to send to any learned man in the land for his judgment in such a place.

"xij. Letters to be sent from every bishop to the rest of his clergie, admonishing them of this translation in hand; and to move and charge as many as, being skilful in the tongues, have taken pains in that kind, to send his particular observations to the company, either at Westminster, Cambridge, or Oxford.

"xiij. The directors in each company to be, the deans of Westminster, and Chester, for Westminster. And the king's professors in the Hebrew and Greek, in each universitie.

"xiv. These translations to be used when they agree better with the text than the Bishops Bible, viz. Tindal's, Matthew's, Coverdale's, Whitchurch, Geneva.

"Besides these directions, three or four of the most antient and grave divines in either of the universities (not employed in translating) to be assigned by the vice-chancellor upon conference with the rest of the heads, to be overseers of the translations, as well Hebrew as Greek, for the better observation of the fourth role above specified." Fuller's Church Hist. Lib. X. p. 45, etc.

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All which time they had from the company of Stationers XXXs. [each] per week, duly paid them; tho' they had nothing before but, the self-rewarding, ingenious industry. Whilst they were imployed in this last businesse, he, and he only, took notes of their proceedings: which notes he kept till his dying day.

10. Not long after he came to the knowledge of that lay bishop Sir Henry Savil; who when he had (with, I know not, whether more pains or cost, both travailing himselfe, and employing agents to copy them out) gathered together the chiefe manuscripts of Chrysostom which could be found in the best libraries of Christendom; requested his assistance in correcting them. In which buisiness he was so diligent, that I have heard him say "he did read over the greatest part of that voluminous father in the MSS. besides the supervising of both Sir Henry and Mr. Downes his notes."

11. At the end of the work, Sir Henry was pleased to manifest a little more approbation of his notes than of Mr. Downes's; who (mistaking the object of his anger, or, it may be, giving place to envy, when he despaired of revenge) was so displeased with him, that he never was reconciled 'till his death. The time whereof, having so fitt an occasion, I will here set downe.

12. . [Hodie ante annos decem vitam ad finem perduxit Andreas Downes, literature Graecarum apud Cantabrigienses magister nobilissimus.]" This was noted Feb. ij. MDCXXXVIII. But [Mr. Downes] his undeserved displeasure did not make him [Mr. Bois] to forgett his duty. For he honoured his memory, and would often acknowledge, "that he was much bound to blesse God for him."

13. For all his labour in that service, he never had any thing but a Chrysostome; which was sent when they came forth. Though the death of that worthy knight, rather than any unmindfullnesse of his desert, robb'd him of his reward. For he thought it was Sir Henry Savile's intent, to have made him fellow of Eaton; as he gathered from these words "He knew no reason why they two should not live together."

14. I shall take here leave to set down one word or two more, concerning Sir Henry Savil's cost and pains. For the first, it may be gathered from, the foot of this Herculean labour, the paper; whereon he bestowed two thousand pounds; notwithstanding only one thousand copies were printed. For the second, he was so sedulous at his study, that his lady thereby thought herself neglected; and coming to him one day, as he was in his study, saluted him thus. "Sir Henry I would I were a book too, and then you would a little more respect me." Whereto one, standing by, replied, "Madam, you must then be an almanack, that he might change every year." Whereat she was not a little displeased. The same his lady, a little before Chrysostome was finished (when Sir Henry lay sick) said ''if Sir Harry died, she would burn Chrysostome, for killing her hus-

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band." Which Mr. Bois hearing [he] answered, "That so to do were great pity." To whom she replied "Why? Who was Chrysostome?" To which he answer'd, ''One of the sweetest preachers since the apostles times." Wherewith she was so satisfied, ''that, she said, she would not do it for all the world."16

15. I will speak next of his children; because, they being all born at Boxworth, and some of them dying there, fall under this part of my division: though otherwise, they might have had a place more convenient elsewhere. He had in all seven children, four sons and three daughters.

16. The eldest son died an infant.

17. The youngest of the other [three] lived at least fifteen years. [This] his youngest son (and him only) he sent to the university; finding him, I beleeve, best fitting to be so disposed of. He was, by report, a son worthy of such a father. He died, when he was about three years standing in S. John's, of the small-pox, the xij. of June, MDCXXIII. "Post vicesimum septimum Mail destiti scribere ad filium meum Robertum. Quare? Quia ille paulo post destitit vivere."

18. The same year, about a month before, he lost another child. "Nulla unquam nox mihi acerbior fuit, quam illa, in qua Mirabella mea moriebatur."

19. He second son and eldest daughter, he saw married.

20. His third son he buried at Ely.17

21. His eldest daughter died eight years since in her husband's house in Suffolk.

22. His second son, and youngest daughter [this last] (yet unmarried) he left [alive] at his death.

23. At the vacancy of the pre-bend, which in his life he did enjoy, he was sent for to London by Lancelot Andrews, then lord bishop of Ely, who bestowed it upon him unasked for. When he had given him, as we

16. Sir Henry Savil's edition bears this title. "S. Johannis Chrysostomi Opera, Graece, octo voluminibus. Printed in Eaton college MDCXIII. fol. On several parts of which he put learned notes, besides what the profound John Boys, Andrew Downes, [of Cambridge; and] Thomas Allen, John Hales, and Jonas Mountague, all of Merton college, had done. The whole charge of which edition, and for the payment of certain scholars beyond the seas for the obtaining of the best exemplars of that author, cost him more than 8000l. But the copy, as soon as it was finished, coming into the hands of a learned French Jesuit, named Fronto Ducaeus of Bourdeaux, he mostly translated it into Latin. Which, being so done, he printed in Greek and Latin, at Paris, in V. vols. at the charges of the bishops and clergy of France, anno. MDCXXI. The sixth vol. was put out by him in MDCXXIV. And the other volumes, (four in number) came out before, at different times, at Heidelburg, by other hands, as it seemsSir Henry Savile, after he lived beyond the age of man, departed this life in Eaton college, on the xix. of Feb. MDCXXI. and was buried there, leaving behind him one only daughter named Elizabeth (by Margaret his wife, daughter of George Dacres of Cheshunt in Hertfordshire) who was married to Sir John Sedley of Kent, baronet." Ath. Oxon. Vol. I. col. 466, 467. Where see a great deal more of him.

17. On the north side against one of the pillars in the cathedral at Ely, "Hic situs est Gulielmus Boisius, filius Johannis Boish, unius ex ecclesie hujus canonicis; quam annos vixisset plus minus triginta. Tabe consumptus placide animam Deo reddidit, Novemb. xiij. anno MDCXXXVII. posteroq; die sepultus est, multis ex omnibus ordinibus funus peramice prosequentibus." Le Neve's Monum. Ang. Vol. IV, p. 173.

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commonly say, joy of it (which was his first salutation at his coming to him) he told him, "That he did bestow it freely on him, without any one moving him thereto; though, said he, some pick-thanks will be saying, they stood your friends herein." Which prediction proved very true. The instrument, whereby he held it, bore date Aug. xxv. MDCXV.18

Chap. vi.

1. Mr. Bois removes to Ely; 2. a frequent preacher there: 3. yet visits his parish at Boxworth twice a year. 4. The case of a woman there, baptized at twenty nine. 5. Mr. Bois goes twice, often thrice a day, to church at Ely; and outlives the Book of Common Prayer, five days. 6. He buries his wife. 7. His own design at first to be buried in the churchyard. 8. His own and his wife's name, Bois and Holt, both the same.

1. Anno MDCXXVIII. he removed from Boxworth to Ely, there to rest his down-wrought old age; I mean, not by idleness, but by more moderate pains. Which we may compare with a walk a man takes to cool himselfe, after some more difficult labour hath boyled him in his own sweat. For,

2. Besides the preaching of his own course duly, he was always ready to performe any office of love, at the entreaty of his friends, or, in their absence, unrequested; yea often at an hour's warning. Funeral sermons also he preached not a few.

3. Moreover, besides the pains he took at home (although he were very carefull to provide a painfull, able curate) he went twice every year at the least to his living, to administer the sacrament and preach to his parishioners. Add the reliefe of the poor.

4. One thing is not to be forgotten, because it is no small testimony of the care he had of [the] souls committed to his charge. There was (if we compute from this year) about thirty two years since, a child left in his parish by some stragling people, of growth and age greater than infants commonly are before they are baptized, yet too little to give testimony of its own Christianity. There being therefore probability on both sides, and certainty on neither, whether it were baptized or not? This cause, being too hard for him, he did not lett it passe, but brought it to Moses; I mean, he acquainted his diocesan [Nicholas Felton] with it. With whom when he had dealt both by letter and word, and could extort no satisfaction; he surceased to his death. And then dealt with his successour [John Buckeridge] speeding with him as before, he rested till [Francis White] a third succeeded. Neither gave he over at his neglect of it; but attempted it again of Matthew [Wren,] now lord bishop of Ely. From whom when he had received order for the baptising her, he went over purposely to performe

18. Mr. Bois was also nominated one of the fellows of the new college at Chelsea, of the foundation of K. James the first. But that college soon came to nothing, and with it Mr. Bois his fellowship. See Fuller's Church History, Lib. X. p. 52.

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that, which, he said, he had so long desired; and accordingly fulfilled it, baptizing her when she was about xxix. years old. Before which time he would never admitt her to the sacrament of the Lord's supper; but had taken care that she should be instructed in the principles of religion.

5. He went here duly to church twice a day, sometimes thrice, 'till his very death. For he outlived the Common-Prayer book, but five days. Whereof what esteem he made is sufficiently witnessed by those notes he wrote in the margin of that [book] which had sometime been his mother's, abovementioned.

6. Here, much, I dare say, against his own expectation, he buried his wife; whom to have survived was the farthest off his thoughts. "Mail, xvjº. circa horam sextam matutinam, placide migravit ex hac vita, ad gaudia coelestia, uxor mea charissima; quacum, in conjuglo inculpato, vixeram annos ipse quinq; supra quadraginta, ac plus eo. Ego ibam ad illam, illa non redibit ad me." This was noted in MDCXLII.

7. I will mention one thing in this place, because it both died, and was buried, with his wife. In her lifetime, he had exacted a promise of her, that, at his death, she should cause him to be interred in the churchyard, and not in the church (as most men of quality there are; there being so much church-room at Ely.) But, after her death, I never heard him so much as once speak of it.

8. His own name and his wife's (before she married) were both, by interpretation, one; Bois, in French, and Holt, in Dutch, signifying Wood. And, as he was here a pillar in God's house, a great plank in his arke; so, I trust, they are both now timber for the building of that house, not made with hands, eternall in the heavens.

Chap. vij.

1, 2. Mr. Bois a stout walker; 3. always reading as he walked, when he met with disagreeable company, 4. He studies eight hours a day in his old age; 5, 6. then reading chiefly antient writers and Greek MSS. 7, 8. The wearisomeness of these last. 9. The great pains he took with a certain Greek MS. to assist Bp. Linzie. 10. He spent five years in the affair of translating the Bible; and much time on Chrysostome: 11. yet left an abundance of other MS. works behind him. 12. Of what sort. 13. An exact grammarian. His esteem for Linacre, Apollonius, Sylburgius and Buxtorf. 14. He kept a sort of a diary. 15. A passage from it. 16. His way of life, 17. and character, as to his person. 18. His posture in studying. Dr. Whitacre's three rules for a man's posture in studying.

1. Before I speak of his death, there is somewhat remaynes, which, being common to all his life, could not be inserted into any one part of his life, rather than another. And to begin with his worser part.

2. He had an able, active body for walking, riding, and (in his youth) for swimming; which he then

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much used. I have heard say, that he hath often walkt out of the college in the morning, to dinner to his mother's house in Suffolke; which was above twenty miles.

3. In the way his course was (if he fell into any company which he liked not) to take out a book and read. (For he could imitate Pliny, in studying in his journeys; though his ability came not more short of his horse litter-state, than his ambition.) And that would presently set him free. While the cords of frivolous discourse, not felt of the other, tyed him to a tedious durance. Like the chain amongst the Romans, which, upon the prisoners right hand, was an heavy burden; the keeper glorying therein, though it weighed no less upon his left.

4. Another testimony of the strong constitution of his body is, the assiduity of his studying. For much reading, which, to others, is a wearinesse of the flesh; custom, that other nature, had made so facil to him, that, to study in the day seemed as natural as to sleep in the night. For, even in his extream old age, he would study eight hours in the day.

5. And, because, after so much ploughing and sowing, either a plentifull crop or barren ground must be expected, I think this place most convenient to speak something, as to the manner of his studies. Though my knowledge thereof be but small; and my abilitie to judge thereof far lesse.

6. He was the most delighted with the reading of antient writers; neglecting in a manner, in respect of them, most neotericks. One reason whereof might be, because much of his study consisted in the Greek tongue (wherein few now a days do write, except such as weeded and clensed the field of authentick authors, in which study he imployed much time himselfe; as also in correcting old Greek manuscripts; as of Athanasius, and others.)

7. I would not here, could I, enter dispute of the respective difficulty and facility (quoad exercitium) of those parts of learning. Whereof the one consists, chiefly in invention; the other more principally in judgment. Yet surely it will be easily granted, that a man of a pregnant fancy and ready invention, may, sooner, and with more ease, write a leaf of his own, than he can examine a line, it may be, a word, of a decayed, crabbed author, or a dark manuscript, which perchance cannot be done without perusing twenty more. I say therefore,

8. I. It's no marvalie if the depth of his studies were some let to their speed. Who knows not, that the slowest waters have the deepest course?

9. II. He did often, at the request of divers of his worthy friends, peruse bookes by them sent to him; not only noting them in the margent, but writing larger notes upon them: which he used to send back as soon as he had finished them, keeping no copy of the notes himselfe. I will instance in one. At the request of Dr. [Augustine] Linzie, lord bishop of Hereford, he took great pains with a Greek manuscript, entitled ; which should have soon after come in print, with the bishop's and his joynt labours upon it. But the

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bishop, being so prevented by death, that he could neither see it printed himselfe, nor take order for the restoring of it (for he was found dead in his study, in MDCXXXIV. in November, [the vi. day of the month, at his palace in Hereford^19] where he died.) [And thus] there were three whole years labours lost and buried, unlesse it had pleased my Lord's Grace of Canterbury [Archbishop Laud] (who had the supervising of his bookes) to keep them from imminent danger of utter perishing.

10. III. For what the world hath seen. i. Five years were spent in the translation [of the Bible;] which makes no noyse, because it carries no name. ii. The pains he took upon Chrysostome; though it be not quite forgotten, yet it fares with that (going along with Savil's, to whom the glory of the work is due) much like as it doth with the planet Mercury "perraro cernitur, ob exiguum intervallum quo a sole elongatur."

11. If therefore the bottom of our natural life [were rightly weighed] (not only by taking off these longer threds, we sleep away; but by winding off those looser ends we spend, in taking and digesting food, and performance of other duties due to nature; that I speak nothing of the leprosy of idlenesse, a vice of that extent, that it hath given its proper word, title to all not good) doubtlesse (notwithstanding, to him studere, vivere fuit) yet the cutting off so large shreds, must needs make the web of his labours come short of measure to their expectation, who rob [it] of so just and reasonable allowance. Yet all this notwithstanding, the leaves of the manuscripts he left at his end, may seem to outvie the days of his many years.

12. To passe by the rest, he had written notes upon the four evangelists, and the Acts of the apostles, which bear this title; "Collatio veteris interpretis cum quibusdam aliis recentioribus." In these his scope and drift was, "ut haberet mater ecclesia propriam loquendi formulam." He intended to have gone through all the New Testament. But, when the Bishop of Winchester died (who was his encourager therein) like King Henry the VI. his builders (of whose work suddenly ended with his life, the halfe-sawn stone in King's college chapel yard, according to tradition, remaynes a monument) he desisted, having entered but a little way into the epistle to the Romans. Nor is it a marvel, that the clock should leave striking, whose weights were taken

off.

13. He was a most exact grammarian, having read near sixty grammars, Latin, Greek, Hebrew, Syriack; with some other few. He esteemed Thomas Linacre above all

19. "Augustin Lindsell, M.A. and fellow of Clare-Hall in Cambridge, was born at Bumsted in Essex; bred scholar and fellow in the said hall, where he became well studied in Greek, Hebrew, and all antiquity. He was prebendary of Durham, and, by the favor of the lord treasurer Portland, dean of Litchfield in MDCXXVIII. bishop of Peterborough in MDCXXXII. and of Hereford in MDCXXXIII. He died, as above; and was buried in his own cathedral. He was a man of very great learning, of which he gave sufficient evidence to the church, by setting forth that excellent edition of Theophylact upon S. Paul's epistles." Fasti Oxon. Vol. I. col. 198.

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other Latin grammarians;20 and would often with a kind of learned indignation, expresse how much English men were to blame, so to neglect their so well deserving country-man. In the Greek (wherein he obtained most absolute perfection) he seemed to set an high estimate upon Apollonius; after him, on Sylburgius. In Hebrew, his good opinion of Buxtorfius might easily be read in his much use of him in his latter days.

14. He used to slip by few occurrents, as the deaths of noblemen, his friends and neighbours, without taking some note of them; which for the * most part he set down in his almanack. By which means few things could be enquired of, as concerning the time they hapned, but he would give satisfaction; reducing them, by some circumstance, to something whereof he had taken a particular note. Neither did he set them barely down, but with the addition of somewhat, which might make them well worth reading. So that it might be truly said of his almanacks, they were never out of date.

15. I will mention one note, because it is the last he ever wrote in this kind. "xº. Decembris, sive dominica secunda adventus ( [i.e., ]) extremum halitum emisit A. J. vicinu's meus; idq; non Eliae (ubi habitabats) sed Cantabrigiae, quo ante paucos dies prorectus fuerat, quaerendae medicinae causa. Sed, medicinam quaerens, mortem invenit. Incertum est, inquit Seneca, quote mors loco expectat; tu itaq; illam omni loco expecta."

16. After shewing how strong Nature built the tabernacle of his body, it's not amisse to set down his care of keeping it in reparation; which consisted chiefly in temperance and constancy of diet. For he made but two meals, dinner and supper; betwixt which he never so much as drank, unlesse, upon trouble of wind, some small quantitie of aqua-vitae and sugar. After meat, he was careful, almost to curiosity, in picking and rubbing his teeth; esteeming that a special preservative of health. By which means he carryed to his grave almost an Hebrew alphabet of teeth. When that was done, he used to sitt or walk, an hour or more, to digest his meat; before he would go to his study. He used fasting also, as he found occasion; sometimes twice in one week; otherwhiles, not once in three weeks. He never would study at all, of later years, betwixt supper and

20. "Thomas Linacre was great with, and highly admired by Sir Thomas More (whom formerly he had taught Greek) Erasmus, Grocyn, Latimer, Tonstall, and who not. He was one of the first Englishmen that brought polite learning into our nation. [His grammar is entitled]

"The Rudiments of Grammar. London. in aedibus Pynsonianis. Turned into Latin by George Buchanan a Scot, Paris, MDL. and MDLIII. in 8º. Which book hath ever since been the Cynosura, for many of our best grammarians." Ath. Oxon. Vol. I. col. 20.

"The original is very scarce: yet from the translation by Buchanan [Sebast. Gryphius excudebat Lugduni, anno MDXLI. 8º.] it appears to be little more than the present Accidence taught in schools, and still retaining that title of the Rudiments of Grammar. For it begins with the eight parts of speech; makes five declensions, and gives the same examples to four of them; and so the four conjugations are specified in amo, doceo, lego, audio, as in Colet's Rudiments." Life of John Colet, dean of S. Paul's, by Sam. Knight, D. D. p. 137.

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bed. Which time, two hours at the least, he would spend with his friends in discourse; hearing, and telling, harmlesse, delightfull stories; whereof he was exceeding full.

17. He would sometimes repeat out of Tully this sentence. "Intem-perans et libinosa adolescentia effaeturn corpus tradidit senectuti." Which he used to interprett, "A miss-spent youth leaves a spent body to old age." I believe modestly notifying, in what legible characters Nature wrote his testimonials of his well-spent younger years, in the un-wrinkled parchment of his aged skin. For his sight was, quick; his hearing, acute; his countenance, fresh; his head, not bald; in a word, his health was, good; and his body, sound: excepting a rupture, which he had for many years. Concerning which he would often remember the words of one who professed himself, to have great skill in curing that disease; who, many years since, came to him, telling him, "that he heard how it was with him; and, that if he did not make use of his helpe, he could not live half a year longer." Hoping thereby to make him pay dear for the renewing of the lease of his life, if he could make him believe it was so neer expired. Which when he perceived, he would have nothing to do with him. And yet [he] lived [afterwards] not only one half year, but twenty whole ones.

18. The posture of his body in studying was always standing; except, when he eased himself upon his knees. For these three rules he learned for his health of Dr. Whittaker. i. Always to study standing. ij. Never to study in a window. iij. Never to go to bed with cold feet: which he most constantly observed. Thus much for the solitary part of his life, or his manners as they reflected upon himselfe.

Chap. viij.

1. His loyalty, 2. and civility. 3. His charity, 4. as to alms, of substance; 5. counsel; 6. and learning. 7, 8. His modesty, and other virtues. 9. His character, as a master, 10. father, 11. and husband. 12. His religious behaviour in private, 13. and in public.

1. For his behaviour, as it had relation to others, I will begin with his and our dread soveraign, to whom he was most loyal; as may appear by this subscription since these troublesome times (the occasion whereof I forbear) "Me vel dicto vel facto favisse unquam, tam falsum est quam quod falsissimum.

Sic testor ego Johannes Boisius,

Senex et

2. Of all his superiours he was very respective; to his equals, loving; and familiar with those who indeed were much his inferiours: though humility made him think not many below himself.

3. His charity was very exemplary, both in giving and forgiving, almes, offences. Those we may reduce

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to three heads. I. Almes, of his substance. ij. Of councel and reproofe. iij. Of his learning.

4. For the first. He seldom went to church, to beg a blessing of God, but he gave a blessing to some poor body before he came home; besides the daily reliefe they had at his door. Moreover to some he gave some money quarterly; which he would give them leave, lest he should forget it, to demand as a debt. The very poorest servant in the church he caused to come to his own table, divers years together, every Sunday, to releeve his poor old age. Often would he send, and sometimes carry, mony to the prisoners. This he did at Ely, where he lived. But his charity was not confined to the place of his habitation: for he sent duly xls. to the poor of his parish at Christmas; besides the relief he gave them at his going to them.

5. For the second. Together with the almes of his substance he would give another of his good counsel, as he saw occasion. And severely would he chide those idle ones who begged; not because they could not, but because they would not, work; knowing that Charitie's eyes must be open as well as her hands, lest, whilst she seemed to releeve Necessity, she should foster Sloth. He accounted it no trouble, neither would he spare any labour, to apply the salve of spiritual comfort to any of his neighbours, if at any time they required his help. Neither did he want courage to reprove or advise, even the best and greatest of his friends and acquaintance, when he thought they stood in need of admonition.

6. For the third, his learning. He was none of those envious ones who hide that talent so close (least any other should be better'd by it) that (as they deserve) they lost it quite themselves, by forgetting where they laid it; but was willing to communicate it to any; not respecting meerly the relation he had to them whom he did instruct; but being willing to help towards the enabling any one to do God future service, either in church or commonwealth. And therefore, with little entreaty, he would find time to read to young students Of the university (when at home with their friends) or to youths of the schoole, who thirsted to drink of that fountain.

7. His modesty was such, that, indeed I have heard of somewhat which he did refuse; but never of any thing which, of his own accord, he sought or askt for; notwithstanding he had many friends, of highest degree both in church and state, so near and intimate (some of them having been his pupils) that it's very unlike any reasonable request of his could have suffered a repulse.

8. He was to strangers, very hospitable; to his friends, very real. A just keeper of his promises; grateful for courtesies received. In a word (to sum up all his virtues, in that which the philosopher makes the chain of the rest) he was very prudent; as might be seen in many more [instances] so especially in [his] refrayning to meddle with other mens matters: yea, one of Amos his prudent ones; who keep silence in the time of evil. Witnesse these words, in a letter, since the beginning of

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these distractions. "Plane sum Harpocrtes."21

9. For his carriage to them who had a nearer relation to him, he was no hard master, but one, in whose actions, might be read his continual meditation of that place, Eph. vi. 9. knowing that your master also is in heaven.

10. To his children he was a most careful, affectionate father. With whom if he were displeased, his custom was to deny them his blessing, when, at usual times of morning and evening, they did in ordinary manner, request it. Not that he forbore to pray (No! he had too much of Samuel's spirit to do so) but he was pleased to forbear the vocal pronunciation thereof, sometimes for one, sometimes for two days; for reasons best known to himselfe: to hard for me to dive into.

11. To his wife, he was a most loving husband: to whom he committed the whole government of his house, never intrenching upon the woman's part, in oeconomick discipline.

12. To come now to his last and neerest relation betwixt his God and himselfe. He was as truly humble in all actions of piety, as he was pious in actions of civility. In his prayers with his family, he always kneeled upon the bare bricks. In his private devotions, he often, of late, prayed walking. He had many Timothies, of whom he used to make mention by name in his prayers. He seldome began any thing, though of but small consequence, without some short invoking of divine assistance; accounting that but heathenish theologie,

"Non vacat exiguis rebus adesse Jori."

And indeed he did, by his practice, approve, rather very frequent than very long prayers. In his latter days he did often meditate, as of many more places, so especially of these two. Psa. xc. 10. The days of our age are threescore years and ten, etc. 2 Sam. xix. 35. I am this day fourscore years old, and can I discern between good and evil? He was a very reverent esteemer of the holy scriptures, using, as well in hearing as in reading them, to uncover his head. He was so perfect in the Greek Testament, that he could have, in little time, turned to any, not sentence only, but word also, in the Greek Testament.

13. Thus much of his private, for his publick, performances of piety; he frequented the church very much; and was a most diligent, attentive hearer of sermons; at the end whereof he used to set down the day of the month, the text, and the preacher's name (for at Ely there is usually a sundry man every Sunday) and as much of the sermon as he thought fit, or his memory would give him leave. He never loved to censure any man himself; neither could endure to hear any man's pains (though but mean) slighted; unlesse he knew he had been grosly negligent in providing himselfe for so great a work.

21. The Egyptians drew the figure of Harpocrates, as a man pointing with his finger to his mouth, and thereby made him the god of Silence. Tho' he was in truth no more than a philosopher, the main drift of whose discourse and writings was all to shew the advantages of holding one's peace.

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When he preached himselfe (which was not seldome) he endeavoured nothing more than to be rightly understood, even of his meanest auditors; using to compare those of weak capacity with the young and tender in Jacob's flock, Gen. xxxiij. 13. and preaching beyond their understanding, to over-driving them: a course more like to slay, than feed their souls. A true disciple of S. Paul's: who, though he spake with tongues more than they all; yet, in the church, had rather speak five words with his, to their, understanding (that, by his voyce, he might teach others). than ten thousand words in an unknown tongue. He would frequently, yea sometimes in publick, desire of God, that he might live no longer than he was able to preach and doe him and his people service, in the execution of his ministeriall function. Which request doubtlesse, he both heard and granted. For he preached within three weeks of his sicknesse; and had his memory so perfect, that he, neither then nor before, carryed any book into the pulpitt, but his Bible. He never slipt of late any opportunities of receiving the blessed sacrament. And, as he was diligent therein himselfe, so was he very carefull in examining and preparing others, who belonged unto him, for the worthy approaching thereto.

Chap. ix.

His last sickness, death, and funeral. The sermon, by Mr. Thurstan, commended.

1. Now to speak of his end: of which if I had no more to say, I would conclude with what himselfe once wrote of another. "Christiana me charitas credere jubet bene et pie viventi mortem quae tall vitae responderet contigisse."

2. I have read and heard of friends who have been long acquainted by entercourse of epistles and mutual sending of painted tables (those pictures of the soul, these of the body) yet have never seen each other face to face. Instance we in Sturmius and Ascham; Sir Thomas More and Erasmus. Of the latter whereof there goes this story.

3. When Erasmus came first into England, [he] (being willing to see Sir Thomas in publick before he went to take acquaintance of him) presented himselfe before him (then lord chancellor) in a throng. Whom when Sir Thomas espied among the rout, [he] brake forth in these words (poynting at him) "Aut Erasmus est aut daemon." And presently received him with great rejoycing.

4. Thus, being by many meditations of him (those epistles written to him in his rasa tabula, his soul; than which nothing was more frequent; as appears by this sentence, written not many years since"Nul-lus fuit dies per hos multos annos, in quo non semel de morte mea cogitavi") come to very familiar knowledge of him; when death began to look him in the face, he met him, not as an enemy, with fear; but as a long expected friend and old acquaintance, with exceeding joy.

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5. When his pain began to encrease, he spake to his children and others who attended on him, ''that, if at any time, he expressed any thing which favoured of impatience, they should tell him of it.'' But he, in the very extremity of itt never forgott God, or himselfe, so much, as to stand in need of their remembrance.

6. All the time he lay sick, but especially the last week, "he desired to be private. Charging, that those friends who came to visit him, might be entreated to forbear coming to him." His cygnean song was a still, groaning forth these words, "O my torment I my torment l my torment!" The burden whereof was, "O wretched man that I am! who shall deliver me from the body of this death?" But I miscall them. This was his heavenly anthem; his pain, the burden. And doubtlesse, a very heavy one; else could it never have prest out so dolefull a complaint.

7. The day before he died, he would by all means be removed into the place where his wife departed. In which room (after he had lyen as many hours, as in all his sickness days) he went, though in a troublesome time, yet on the day of rest, unto his rest; from amongst men of war, a man of peace, unto the God of Peace: upon the first Sunday after he and others (the doors being shut) were prohibited to prayse God in the quire of men; to prayse him in that quire, the gates whereof shall not be shut. Apoc. xxi. 15. as if God would not suffer such a saint one Sabbath day to be excluded the heavenly Jerusalem, or, the type of it on earth, the church. In a word, after he had been tried as many days in the furnace, as there are gates in that city whereof he is now free denizen; being found as pure mettal as the streets thereof; the xiv. of January, MDCXLIII. he ended his life, being eighty three years and eleven days old; when yet good men thought him worthy of a longer, if God had not known him worthy of a better life.

8. His funerals were celebrated February the sixth; if we respect his humility, with pompe; if his worth, with decency. Mr. Thurston of S. John's preaching upon these words I Cor. xv. 26. The last enemy that shall be destroyed is death. Which he performed no lesse to his own praise, than to the honour of the deceased, and the delightfull satisfaction of his auditors.

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INDEX

A

Abbot, George, 6, 140

Andrewes, Lancelot: Dean of Westminster, 6;

works with translators, 6;

Bishop of Ely, 142

Andrewes, Roger, 6, 139

Antanaklasis, 36, 37, 100, 101

Antithesis, 38, 39, 82, 83

Arethas, 14, 36, 37, 100, 101, 114, 123

Attributive position, third, 58, 59

Augustine, St., 46, 47, 116

Ausonius, 18, 90, 91, 122

Authorized Version: cited, 12-34 passim

translation: proposal and reason for revision, 4;

time required for, 4, 7, 9, 10, 139, 140;

progression of work by stages, 5, 7;

date printed, 6;

division of work, 6, 139;

preparation of final version by review committee, 7-10, 12-34 passim, 139-140;

rules for, 14, 140;

marginal notes, 20-21, 23, 33, 140n

translators: appointed, 5;

divided into companies, 5, 6, 139;

number of, 5, 7;

Bibles used by, 5, 140n;

division of work, 6, 139, 140n;

discrepancy in accounts of number in final review company, 7n, 8, 140;

members of review company mentioned in Bois notes, 10-11 12-34 passim;

rules observed by, 14, 140;

directors and procedure, 140n;

review company paid by Stationers, 141

B

Barlow, William, 4, 6, 140

Bedwell, William, 6, 139

Beza, Theodore: Latin version of Bible quoted as authority, 18;

annotations mentioned by Bois, 20;

1598 edition of Greek New Testament used by company of review, 20;

mentioned, 29, 33-34, 38-43, 46-47, 64-65, 76-77, 86-91, 114-122

Bèze, Théodore de. See Beza, Theodore

Bibles, to be used by translators, 5, 12, 12n, 140n

Bilson, Thomas: Bishop of Winchester, 5;

work on final version of Authorized Version, 5-6, 7, 10, 12-13

Bing, Andrew, 6, 139

Bishops' Bible: to be used by translators, 5;

cited, 12-34 passim

Bois, Anne, daughter of John Bois, 3

Bois, John: a translator of the Authorized Version and member of final company of review, vii, viii, 3, 5, 7, 10, 12, 139-140;

member of Cambridge company of translators, 5-6, 140n;

only member of final review company to take notes, vii, 141;

unofficial work with another company, 5, 7;

at Stationers' Hall, vii, 8;

appointment causes grumbling, 5, 139;

time spent on translation, 6, 7, 139, 146;

time spent on final review, 6, 8, 10, 140

life and work: biography by contemporary, Anthony Walker, viii-ix, 5, 7, 124-152;

will, 3;

author of commentary on Gospels and Acts, 32-34, 146;

antecedents, 128-131;

important dates for, 130;

marriage and family, 137-139, 142, 144, 150;

ministry at Ely, 143-144, 150-151;

personal habits and characteristics, 144-151;

death, 151-152

notes: believed lost, vii, 8;

copy found, vii; extent and contents, vii, 9n;

authenticity and explications, vii, 10, 11-34;

preliminary description published, vii;

willed to Bois's daughter, 3-4;

speculation as to content and value, 3-4, 10;

disposition of Fulman copy, 9;

translation, 37-113

skill in linguistics: earns place with company of translators, 5;

outstanding scholastic record in Greek and Latin, 5, 133;

lecturer in Greek, St. John's College, 5, 136;

as translator in 1610 edition of Chrysostom's works, 9, 141, 146;

early teaching by father, 131, 132;

grammarian, 146-147

education: St. John's College, 5, 131;

Andrew Downes as tutor, 5, 133;

changes field from medicine to theology, 134

ecclesiastical background: prebendary of Ely, 3;

rector of Boxworth, 3, 5, 137;

commentary on Gospels and Acts published, 32;

heritage, 128-131;

enters holy orders, 134;

ministry at Ely, 143-144, 150-151

Book of Common Prayer, 20, 129, 144

Branthwait, William, 6, 139

Brett, Richard, 6, 139

Bude, Guillaume, 86, 87, 121

Burleigh, Francis, 6, 139

C

Camerarius, Joachimus, 40, 41, 54, 55, 70, 71, 115, 117, 119

Page 154

Casaubon, Isaac, 66, 67, 74, 75, 118-119, 120

Cato, 62, 63, 118

Chaderton, Laurence, 6, 139 Charles I, King of England, 3, 127

Chiasmus, 74, 75, 120

Chrysostom, St. John: patriarch of Constantinople, 9;

mentioned in Bois notes, 9;

1610 edition of works published by Sir Henry Savile, 9, 32, 141-142;

Bois as translator, 9, 141

Cicero, 60-63, 118, 139, 148

Clark, Richard, 6, 139

Codices, 80, 81, 88, 89, 94, 95, 98, 99

Complutensian edition, 94, 95, 120, 122

Constantinus, Robertus, 36, 37, 52, 53, 62, 63, 114, 117, 118

Coppinger, Henry, 131, 133

Coverdale's Bible, 5, 12, 140

Cox, Richard, Bishop of Ely, 137

Cramer, John Anthony, 115, 116, 120, 121

Cyrus. See Theodoret

D

Dakins, William, 6, 140

Demosthenes, 88, 89, 121, 122

Dewport. See Duport

Dillingham, Francis, 6, 139

Downes, Andrew: translator with Cambridge company, 5;

tutor of John Bois, 5, 7, 141;

King's professor and chief lecturer in Greek, St. John's College, 5, 133, 138;

member of final review company, 7, 8, 10, 19-34 passim, 140;

"that walking library," 8n;

as translator of 1610 edition of Chrysostom's works, 9, 141, 142n;

suggestions for translation, mentioned, 13-120 passim;

reputation for learning, 19, 22

Duport, John, 6, 139

E

Edes, Richard, 6, 140

Elizabeth, Queen of England, 130, 137

Ellicott, Charles John, 15, 17, 27, 28

Ellipsis, 54, 55, 72, 73, 108, 109

Epanalepsis, 58, 59

Epiphonema, 78, 79

Erasmus, 27, 66, 67, 92, 93, 119, 122, 131, 138, 147, 151

F

Fairclough, Richard, 6, 139

Fenton, Roger, 6, 140

Fuller, Thomas, 136, 140, 143

Fulman, William: marginal comments in copying Bois notes, viii;

life and work, 8-9;

leaves copy of Bois notes in papers, 9;

MS compared to Bois's work on Gospels, 32;

mentioned, 33, 34

G

Geneva Bible: cited, 12-34 passim;

mentioned, 140

Great Bible: cited:, 12-34 passim

H

Hampton Court, 4, 5

Harding, John, 6, 139

Harleian MS 7053, ix, 3, 8

Harmer, John, 6, 10-11, 23, 90, 91, 100, 101, 140

Harrison, Thomas, 6, 139

Hermogenes, 50, 51, 117

Herodotus, 66, 67, 118

Hesychius of Alexandria, 33, 68, 69, 74-77, 119-121

Holland, Thomas, 6, 139

Homer, 54, 55, 117

Horace, 106, 107, 123

Hutch., D., 10, 11, 13, 14, 76, 77, 100, 101, 104, 105

Hutchinson, Ralph, 6, 11, 140

Hypallage, 58, 59, 108, 109

Hyperbaton, 58, 59

I

Interpreters: old, 46, 47, 68, 69;

Greek, 76, 77

Italian Version, 112, 113

J

James I, King of England, 4, 5, 139, 143

Juvenal, 76, 77, 121

K

Kilbye, Richard, 6, 139

King, Geoffrey, 6, 139

L

Latin Versions, old, 40, 41, 46, 47

Leifield, John, 6, 139

Linacre, Thomas, 146, 147

Liveday, Edward, 138n, 139n. See also Lively, Edward

Lively, Edward, 6, 138, 139

M

Manilius, 44, 45, 115

Matthew's Bibles. 5, 12, 140

Mercerus, Joannes, 82, 83, 121

More, Sir Thomas, 147, 151

MS C.C.C. 312, vii, ix, 9

N

New English Bible, 14, 16, 18, 21, 22, 24, 26, 30

O

Overall, John: dean of St. Paul's, 6, 131, 139;

Lord Bishop of Norwich, 131

P

Paine, Gustavus S., vii, 6

Perin, John, 6, 140

Phillips Modern English New Testament, 16, 21, 22, 26, 30

Photius, St., 40, 41, 44, 45, 76, 77, 115, 116, 120

Pindar, 22, 74, 75, 90, 91, 120, 122

Piscator, Joannes, 48, 49, 116-117

Plato, 40, 41, 94, 95, 115, 122, 135

Pollard, Alfred W., 4, 6, 7, 8, 10, 12, 13, 33

Pollux, Julius, 31, 52, 53, 92, 93, 117, 122

Polybius, 17, 66, 67, 118

Poolye, Mirable, 129

R

Rabbett, Michael, 6, 140

Radcliffe, Jeremiah, 6, 139

Ravens, Ralph, 6, 140

Ravis, Thomas, 6, 140

Revised Standard Version of the Bible, 14, 16, 18, 21, 22, 24-26, 30

Revised Version of the Bible, 14, 16, 18, 21, 22, 25, 26

Reynolds, John, 4, 6, 139

Rheims Bible, 10, 12-34 passim, 62, 63, 118

Richardson, John, 6, 139

S

Sanderson, Thomas, 6, 140

Saravia, Hadrianus, 6, 139

Savile, Sir Henry, 6, 9, 10, 32, 140-142, 146

Savile, Lady Margaret, 141-142

Scaliger, Joseph, 44, 45, 115

Scholia, Greek, New Testament, 29, 30, 40-43, 46, 47, 54, 55, 68, 69, 76, 77, 86, 87, 92-95, 115, 120

Scrivener, F. H. A., vii, 3, 4, 5, 7, 8, 9, 12

Seneca, 130, 147

Septuagint, 70, 71

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