those which the Genevan exiles had used."* The revision of the New Testament is more important than that of the Old. As a general rule, the original renderings in the latter appear to be arbitrary, and at variance with the exact sense of the Hebrew text.† This Bible has obtained the nickname of the "Treacle Bible," from Jeremiah viii. 22, where we read, "Is there no tryacle in Gilead?" But here again, as in the case of the Genevan Bible, the odd rendering is not without parallel. The word triacle occurs at the same place in Coverdale's Bible of 1535.

A new edition, published in 1572, presents little or no alteration in the Old Testament; but numerous differences, more or less important, are discovered on comparing the volume of 1572 with that of 1568.

It is interesting to read the notes in the Bishops' Bible in connection with those in the Genevan version, and to recognise the character of Church theology at that period as reflected from the doctrinal remarks. It was really very much the same as that of the Genevan school. The following are extracts:

"The mystery of man's redemption and salvation is perfected by the only sacrifice of Christ, the promises to the fathers fulfilled, the ceremonies of the law altered.". John xix. 30.

"The will and purpose of God is the cause of the election and reprobation: for His mercy and calling through Christ are the means of salvation, and the withdrawing of His mercy is the cause of damnation."-Rom. ix. 11.

"Our health hangeth not on our works; and yet are they said to work out their health who do run in the race of justice; for although we be saved freely in Christ by faith, + Ibid., p. 310.

*Westcott, p. 301.

yet must we walk by the way of justice unto our health.' Phil. ii. 12.

"They that stick to the ceremonies of the law cannot eat, that is, cannot be partakers of our altar, which is thanksgiving and liberality, which two sacrifices or offerings are now only left to the Christians."-Heb. xiii. 10.

There were other scholars in Elizabeth's reign who devoted themselves to Biblical translations. Lawrence Tomson, an under-secretary to Sir Francis Walsingham, prepared a new edition of the Genevan Testament. He entitled it, "The New Testament, translated from the Greek by Theodore Beza;" but though he might avail himself of Beza's Latin version, it is quite certain he did not follow it entirely, but took the Genevan as his standard, altering it here and there. The book contains short expositions selected from distinguished authors. Hugh Broughton, a very learned man and eminent Hebraist, also devoted his time to a revision of translations. He was much dissatisfied with the Bishops' Bible, and was anxious for a new version by some six of the longest students in the tongues." But though a learned man, he seems to have been one of those impracticable spirits with whom it is impossible to co-operate, and therefore his proposal fell to the ground. He then undertook to publish himself a new translation of the books of "Daniel, Ecclesiastes, Lamentations, and Job."

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The publisher of the first edition of the Bishops' Bible in 1568 was Richard Jugge, who printed on the title-page, "Cum privilegio Regiæ Majestatis." A patent was necessary for the purpose, and this had to be obtained from a person named Wilkes, who enjoyed a monopoly of printing in the English language, and who granted royal licences upon receiving a pecuniary consideration. John Jugge, the son

of Richard Jugge, secured a portion of his father's patent; but in 1579, Wilkes, for "a great sum," sold a more extensive patent to Christopher Barker. In 1579 Christopher included his son Robert in a new patent, embracing "all Bibles and Testaments whatever in the English tongue, with notes or without notes, printed before then or afterwards." This Robert obtained, in 1612, a patent for his son Christopher, upon whose death it was transferred to a brother. The Barkers assigned their rights for a while to other parties; but in 1635 they were re-secured by the family, who remained royal printers of the English Bible down to the year 1709.*

N the year 1582 a volume printed at a foreign press reached England with the following title-page : "The NEW TESTAMENT OF JESUS CHRIST, translated faithfully into English out of the Authentical Latin, according to the best corrected copies of the same, diligently conferred with the Greek, and other editions in diuers languages, with ARGVMENTS of bookes and chapters, ANNOTATIONS, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the CORRUPTIONS of diuers late translations, and for cleering the controuersies in religion of these daies; IN THE ENGLISH COLLEGE OF RHEMES. Ps. cxviii.: ' Da mihi intellectum et scrutabor legem tuam, et custodiam illam in toto corde meo; that is, 'Giue me vnderstanding, and I wil searche Thy law, and wil keepe it with my whole hart.' S. Aug., tract ii. in Epist. Joan: Omnia quæ in Scrip

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turis sanctis ad instructionem et salutem nostram, intentè oportet audire: maxime memoria commendanda sunt, quæ aduersus Hæreticos valent plurimum; quorum insidia, infirmiores quosque et negligentiores circumuenire non cessant;' that is, al things that are readde in Holy Scriptures we must hear with great attention to our instruction and saluation; but those things specially must be commended to memorie which make most against heretickes, whose deceites cease not to circumuent and beguile al the weaker sort and the more negligent persons. PRINTED AT RHEMES, by John Fogny. 1582. CUM PRIVILEGIO.”

This title-page speaks for itself, and with the title-page the preface is in perfect harmony. The translators begin by guarding against the idea that the Scriptures should always be printed in the mother tongue, and be freely read by all sorts of persons. Not on that principle did they publish this book, but for special reasons connected with passing times and the condition of England. They eulogize the wisdom and moderation of the Roman Catholic Church, in neither forbidding nor commanding vernacular versions; and after reciting the names of illustrious translators, alluding to the Constitution of Arundel, and noticing what had been done since Luther's time by learned Romanists, they insist upon the decree of the Tridentine Council that the Scriptures "may not be indifferently read of all men, nor of any other than of such as have express licence thereunto of their lawful ordinaries." They lament that, owing to the state of the times, this rule cannot in England be precisely observed, yet they trust wise and godly persons will use the matter in the meanwhile with moderation, meekness, and subjection of heart. They deny that their forefathers suffered every sciolist to translate, or every husbandman,