In the General Introduction to the Acts, etc., he says on the same subject:

Some have been offended at my adoption of the term repent instead of do penance in several passages of the gospels. Had I been the first to innovate in this regard, I should feel that I had acted rashly; but I only followed up what others had begun. The truth is, that the Latin phrase agere pœnitentiam was employed for the Greek term metanoeo, many ages before the doctrinal controversies about penitential works originated, and was occasionally replaced by pœnitemini: the interpreter regarding both terms as equivalent. Doubtless penitential works were always inculcated; but no one ever thought of proving their necessity by the mere force of the Latin terms, and no one acquainted with the Greek could question that it expressed more directly the change of mind or compunction, although it was used to signify in general penitential exercises. An anonymous writer, believed to be Dr. Lingard, adopted it [repent] universally. I chose to retain the other phrase wherever reference was had expressly to penitential works. The responsibility of the change should rest with those who first made it; but as it has been admitted into all the modern editions, there is no reason why it should not be adopted in the other passages. It implies no concession: but it merely supposes that certain phrases have by long usage acquired a popular meaning different from that in which they were first employed. The doctrinal proofs remain unshaken. Penitential works are necessary, not because the Vulgate interpreter has pœnitentiam agite, or the Rhemish interpreter says do penance: but because such works have been inculcated under the Old and New Dispensations, in the Scriptures and by the Fathers, as evidences and fruits of compunction.*

And towards the close of this Introduction, the bishop says:

In adopting occasionally the words and phrases of the Protestant version, I have followed the example of others who have from time to time revised the Rhemish translation. It is not to be regretted that, whilst we point to errors which need correction, we acknowledge excellencies which we are free to imitate, thus diminishing the asperity of censure by the tribute which we willingly render to literary merit.

The freedom with which I have quoted Protestant and Rationalistic authors may seem scarcely consistent with the Rules of the Index, which require that the annotations should be taken from the fathers, or from Catholic divines. The attentive reader will, however, observe, that in all matters of doctrine and moral instruction I draw from the purest fountains of orthodox faith, and that I avail myself of the testimonies of those who are outside the pale of the Church, only by way of acknowledgment on their part, or in matters purely critical, in which they have brought their stores of erudition and their natural acuteness of mind to the vindication of the sacred text. I have felt the more free to make such references, because in this work I have chiefly had in view the instruction of students in theology; cherishing the hope of being enabled hereafter to publish the whole New Testament in a more popular form for the general edification of the faithful.

It is painful to turn from such enlightened liberality to the almost savage fanaticism of the work of which a brief extract concludes this chapter.

*Cotton, Rhemes and Doway, pp. 153-165.

Errata of the Protestant Bible: or the Truth of the English Translation Ex

Place.

amined, etc., By Thomas Ward. LONDON, 1688.

note d appended to this passage:

in St. Luke say to our blessed Lady, "Hail! freely beloved," to take loved in the world, God has only accepted us," as they make the angel Beloved,") as if they had a mind to say, that "In, or among all the beout Son very boldly; changing the word his into the "accepted in the or "freely accepted in his beloved Son,” (their last translation leaves Here again they make St. Paul say, that God made us "accepted"

In illustration of the spirit of this bigoted book, I produce

Y

away all grace inherent and resident in the blessed virgin, or in us: whereas the Apostle's word signifies that we are truly made grateful, or gracious and acceptable; that is to say, that our soul is inwardly endued and beautified with grace, and the virtues proceeding from it; and consequently, is holy indeed before the sight of God, and not only so accepted or reputed as they imagine. Which St. Chrysostom sufficiently testifies in these words, "He said not, which he freely gave us, but, wherein he made us grateful; that is, not only delivered us from sins, but also made us beloved and amiable, made our soul beautiful and grateful, such as the angels and archangels desire to see, and such as himself is in love withal, according to that in the psalm, the king shall desire or be in love with thy beauty." St. Hierom speaking of baptism, says, "Now thou art made clean in the laver: and of thee it is said, who is she that ascends white? and let her be washed, yet she cannot keep her purity, unless she be strengthened from our Lord;"† whence it is plain, that by baptism original sin being expelled, inherent justice takes place in the soul, rendering it clean, white, and pure; which purity the soul, strengthened by God's grace, may keep and conserve.

Ward's Errata was answered by Rev. R. Ryan, Rev. Dr. Kipling, and Rev. Rd. Grier. As the book continues to be published in the United States, it is proper to add that many of the alleged heretical corruptions are embodied in the Bibles authorized, and approved by Archbishop Murray in 1825, and that the censures of Ward's Errata apply as much to Murray's Bibles as to the Protestant Bible. For matter bearing on this subject see Cotton, Rhemes and Doway, pp. 27–30.

CHAPTER XIII.

THE AUTHORIZED VERSION.

AT the conference held at Hampton Court between the Conformists and the Puritans, January 14th, 16th, and 18th, 1604, presided over by that curious compound of worldliness. and theology, king James I., Dr. John Reynolds, leader of

St. Chrys. ad loc. St. Hierom, lib. iii. contra Pelagianos.

the Puritans, suggested to the king the desirableness of a new translation of the Bible, on the ground that the versions allowed in the reigns of Henry VIII. and Edward VI. were untrue to the original, and instanced, that Psalm cv. 28, rendered they were not obedient," read in the original, "they were not disobedient"; Psalm cvi. 30, rendered, "then stood vp Phinees and prayed" ought to be "executed judgment"; and that Gal. iv. 25, the word 6v6roixεi was incorrectly translated "bordereth as neither expressing the force of the word, nor the Apostle's sense, nor the situation of the place. So Barlow reports the matter, but the account given in the Preface to the Authorized Version is somewhat different, for there it is stated that the Puritans as a last shift submitted,

"That they could not with good conscience subscribe to the Communion Book, since it maintained the Bible as then 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." Barlow adds:

"My Lord of London well added: that if every man's humour should be followed there would be no end of translating. Whereupon his Highness wished some special pains should be taken in that behalf for one uniform translation-professing that he could never yet see a Bible well translated in English; but the worst of all his Majesty thought the Geneva to be-and this to be done by the best learned in both the Universities; after them to be reviewed by the bishops and the chief learned of the Church; from them to be presented to the Privy Council; and lastly to be ratified by his royal authority; and so this whole Church to be bound unto it and none other. Marry withal he gave this caveat, upon a word cast out by my lord of London, that no marginal notes should be added, having found in them which are annexed to the Geneva translation, which he saw in a Bible given him by an English lady, some notes very partial, untrue, seditious, and savoring too much of dangerous and traiterous deceits (e. g. those on Exod. i. 19; 2 Chron. xv. 16").*

* Barlow, Sum and Substance, in Cardwell's History of Conferences, p. 167.

Dr. Eadie very strongly animadverts on the last passage, and holds that the king was either misunderstood, or if his speech is correctly reported, that then he uttered "a bold unblushing falsehood, a clumsy attempt to sever himself from his earlier Scottish beliefs and usages that he might win favour with his English churchmen."*

Although nothing further was done at the Conference, and Convocation, holden a few months later, took no action in the matter, the king clearly favored it, and the scheme was fast maturing, for by June 30th, a list of the translators was submitted to the king, who approved of the choice. Bancroft wrote that day to Cambridge on the subject and said, "I am persuaded his royal mind rejoiceth more in the good hope which he hath for the happy success of that work, than of his peace concluded with Spain."

In a letter from the king to Bancroft, who was then representing the vacant see of Canterbury, dated July 22, 1604, he announces the appointment of fifty-four learned men for the translating of the Bible, and requiring him

"To move all our bishops to inform themselves of all such learned men within their several dioceses, as having special skill in the Hebrew and Greek tongues, have taken pains in their private studies of the Scriptures, for the clearing of any obscurities either in the Hebrew or in the Greek, or touching any difficulties or mistaking in the former English translations, which we have now commanded to be thoroughly viewed and amended; and thereupon to write unto them, earnestly charging them, and signifying our pleasure therein, that they send such their observations either to Mr. Lively, our Hebrew reader in Oxford, or Dr. Andrews, dean of Westminster, to be imparted to the rest of their several companies; that so our said intended translation may have the help and furtherance of all our principal learned men within this our kingdom."

In the matter of remuneration of their labor, the translators were to be provided for by Church preferment.

*The English Bible, ii. pp. 177-8.