overshooting. Some walk too much on the left hand; some too much on the right. In the former sort by all they that refuse to read, or to hear read, the Scripture in the vulgar tongue; much worse they that let also, or discourage, the other from the reading or hearing thereof. In the latter sort be they which, by their inordinate reading, indiscrete speaking, contentious disputing, or otherwise by their licentious living, slander and hinder the Word of God most of all other, whereof they would seem to be greatest furtherers. These two sorts, albeit they be most far unlike the one to the other, yet they both deserve in effect like reproach. Neither can I well tell, whether of them I may judge the more offender, him that doth obstinately refuse so godly and goodly knowledge, or him that so ungodly and so ungoodly abuseth the same." Then follows a vindication of English translations according to ancient custom, succeeded by a long extract from Chrysostom on the duty and benefit of reading the Holy Scriptures, with a pithy application from Cranmer himself: "Therefore, in few words, to comprehend the largeness and utility of the Scripture, how it containeth fruitful instruction and erudition for every man, if anything be necessary to be learned, of the Holy Scripture we may learn it. If falsehood shall be reproved, thereof we may gather wherewithal. If anything to be corrected and amended; if there need any exhortation or consolation, of the Scripture we may well learn. In the Scriptures be the fat pastures of the soul; therein is no venomous meat, no unwholesome thing: they be the very dainty and pure feeding. He that is ignorant shall find there what he should learn. He that is a perverse sinner shall there find his damnation to make him to tremble for fear. He that laboureth to serve God shall there find his glory, and the promissions of eternal life, exhorting him more diligently to labour. Herein may

princes learn how to govern their subjects; subjects obedience, love, and dread to their princes; husbands, how they should behave unto their wives, how to educate their children and servants; and contrary, wives, children, and servants may know their duty to their husbands, parents, and masters.

XXVII.]

BENEFIT OF SCRIPTURE READING.

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Here may all manner of persons, men, women, young, old, learned, unlearned, sick, poor, priests, laymen, lords, ladies, officers, tenants, and mean men; virgins, wives, widows, lawyers, merchants, artificers, husbandmen, and all manner of persons, of what estate or condition soever they be; may in this book learn all things what they ought to believe, what they ought to do, and what they should not do, as well concerning Almighty God, as also concerning themselves and all other. Briefly, to the reading of the Scripture none can be enemy, but that either be too so sick, that they love not to hear of any medicine; or else that be so ignorant that they know not Scripture to be the most healthful medicine. Therefore, as touching this former part, I will here conclude and take it for conclusion, sufficiently determined and appointed, that it is convenient and good for the Scriptures to be read of all sorts and kinds of people, and in the vulgar tongue, without further allegations and probations for same. Wherefore, I would advise you all, that come to the reading or hearing of This Book, which is the Word of God, the most precious jewel, and most holy relic that remaineth upon earth, that ye bring with you the fear of God, and that ye do it with all reverence, and use your knowledge thereof not to vain glory of frivolous disputation; but to the honour of God, increase of virtue, and edification both of yourselves and others." Next there is a long and appropriate quotation from St. Gregory Nazianzen, on those who did not considerately read and study the Word of God-" idle babblers and talkers"; the conclusion being, "This is the mind and almost the words of Gregory Nazianzen, doctor of the Greek Church, of whom St. Jerome said, that unto his time the Latin Church had no writer able to be compared, and to make an even match with him. Therefore, to conclude the latter part, every man that cometh to the reading of This Holy Book ought to bring with him first and foremost this fear of Almighty God; and then, next, a firm and stable purpose to reform his own self according thereunto; and so to continue, proceed, and prosper, from time to time; showing himself to be a sober and fruitful hearer and learner. Which if he do, he

shall prove at length well able to teach, though not with his mouth, yet with his living and good example; which is sure the most lively and effectuous form and manner of teaching. He that otherwise intermeddleth with This Book, let him be assured that once he shall make account therefore, when he shall have said to him, as it is written in the prophet David, "Peccatori dicit Deus, &c.

The volume, with Cranmer's prologue, was at length published in April, 1540, with the following title in black and red:

"The Byble in Englyshe, that is to saye the content of al the holy scrypture, both of the olde, and newe testament, with a prologe therinto, made by the reverende father in God, Thomas archbysshop of Cantorbury, This is the Byble apoynted to the use of the churches. Prynted by Rychard Grafton. Cum privilegio ad imprimendum solum, M.D.XL." The colophon is "The ende of the newe Testament; and of the whole Byble, fynisshed in Apryll, anno M.CCCCC.XL. A Domino factum est istud." A royal proclamation followed, repeating the terms of one previously issued. Two other editions were issued in the same year, and three more followed the next year.

The very vacillations of some men of that time betokened progress; for while the waves singly fall back on the shore, the tide surely advances to its fulness. Thus William Barlow, who had changed sides more than once, and died at length Bishop of Chichester, published a dialogue against "Luthers faccions" in 1531, and in it objected to Tyndale's translation, asserting that "for the present" the Scripture should not be rendered into English. This limitation of time foreshadowed the coming of a future period when there might be an Authorized Version, and it came in six years, and was now in wide unrestricted diffusion.

CHAPTER XXVIII.

AS the text of the Bible of 1539 differed from Matthew, of

which it was a revision, so the text of the Bible of 1540

differs from that of 1539, Coverdale being very conscientious in what he did, though his changes are not all to the better. Münster's Latin version is for the most part followed in the old Testament, but not always; and where it may not be formally accepted it suggests the change. Some instances are striking:1 Proverbs xviii, 1. The edition of 1539 has, "Whoso hath pleasure to sowe dyscorde, pycketh a quarrell in every thynge," Coverdale's own translation after the Zürich Bible unchanged; in the edition of 1540, "He accompanieth hym selfe with all steadfast and helthsome doctryne, that hath a fervent desyre to it, and is sequestrate from companye," after Münster: 2 xix, 2, "There the soule is not well; & who so is swyfte on fote, stombleth hastely," 1539; "There the the soule is inclined to the thyng that is not good; & is swyfte on fote, and offendeth," 1540, after Münster: xix, 19, "For greate wrath bringeth harme, therefore let hym go, and so mayest thou teach hym more nurtoure," 1539; "A man of great wrath beareth a payne; and though thou once deliver him, thou must agayne do as moch for him," 1540, after

1 Every scholar and critic must feel deeply obliged to Mr. Francis Fry for his volume "A Description of the Great Bible," &c. London, 1865. He has given a minute, careful, and exhaustive collation of the various editions.

2 Qui in votis est et quærit sequestrari, hic immiscet se omni solidæ et sana (doctrina).

3 Anima (fertur ad id quod) non est bonum, festinatque pedibus et peccat.

Münster: xix, 24, "A slouthfull body shuteth his hande in to hys bosome, so that he can not put it to his mouth,” 1539; "A slouthful man shuteth his handes into his bosom as into the pot and wyll not take payne to put it to his mouth," 1540, after Münster.2

Eccles. xi, 1, "Sende thy vitayles ouer the waters, and so shalt thou fynde them after many dayes," 1539; "Lay thy brede vpon weate faces, and so shalt thou fynde after many days," 1540, virtually after Münster: 3 xi, 5, "As thou knowest not the waye of the wynde, nor how the bones are fylled in a mothers wombe," 1539; "As thou knowest not the waye of the spirit howe he entred into the body beinge yet in a mother's wombe,” 1540, after Münster.

Hosea x, 12, "That they myght plowe vp their fresh land, and seke the Lord, tyll he came, and lerned them ryghteousness 1539; "Plowe up youre freshe lande, for it is tyme to seake the Lorde tyll he come and rayne rightuousnesse vpon you," 1540, Münster.5

Zech. ix, 16, "For the stones of his Sanctuary shal be set vp in his lande," 1539; "Ffor as precyous stones of a dyademe they shall be sett vp ouer his lande," 1540, Münster.6

Jeremiah viii, 4, "And turne they so farre awaye, that they neuer conuerte," 1539; "Or yf Israell repent, wyll not god turne ageyn to them?" 1540, Münster:7 viii, 22, For there is no more Triacle at Gylead, and there is no Physicyon that can heale the hurte of my people," 1539; "Is there triacle at Gilead? Is ther no physycyon ther?

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1 Qui est (homo) magni furoris, portat pœnam, et si eum semel liberaveris denuo id agere te oportebit.

2 Abscondit piger manum suam (in sinu quasi) in olla, et dedignatur eam reducere ad os suum.

atur) spiritus in corpusculum cum adhuc est in utero pregnantis.

5 Novate vobis novalia, tempus enim est ad inquirendum dominum, donec veniat et pluat super nos justitiam.

Quia ut lapides coronæ eleva

3 Mitte panem tuum super facies buntur super terram ejus. (emittentes) aquas.

7 Aut si poeniteat (Israel) et non

4 Sicut tu nescis qua via (ingredi- revertetur (deus) ?