The Fourth Company

The fourth company of these famous scholars was composed of Oxford divines; and to them, as their portion of the work, were assigned the four Gospels, the Acts of the Apostles, and the Revelation of St. John the Divine.

Thomas Ravis, D.D.

This person, the president of his company, was born of worthy parentage, at Maiden, in the County of Surrey. He was bred at Westminster School; and then entered, in 1575, as student of Christ's Church, one of the Oxford colleges. As it is a matter of some interest, shewing that he went through an extensive course of study, the dates of his various degrees will be given. In 1578, he graduated as Bachelor of Arts; in 1581, he proceeded as Master of Arts; in 1589, he became Bachelor in Divinity; and in 1595, he was made Doctor in Divinity. The successive degrees of the greater part of the persons belonging to the list of Translators could be given; but are omitted for the sake of brevity. It is enough to record, that they nearly all attained to the highest literary honors of their respective universities.

Dr. Ravis, in 1591, was appointed rector of the Church of All-hallows, Barking, in London. The next year, he became Canon of Westminster, and occupied the seventh stall in that church. Two years later, he was chosen Dean of Christ's Church College. He was also, in 1596 and the year following, elected Vice-Chancellor of the University. In 1598, he exchanged his benefice at All-hallows Church for the rectory of Islip. He also held the Wittenham Abbey Church, in Berkshire. All these preferments and profitable livings mark him as a rising man. His holding a plurality of churches for the sake of their revenues, in neither of which he could perform the duties of the pastoral office, was one of the cases that justified the complaint of Lord Chancellor Ellesmere, at the Conference in Hampton Court. His lordship complained of this practice, as occasioning many learned men at the universities to pine for want of places, while others had more than they could fill. "I wish, therefore," said he, "that some may have single coats, or one living, before others have doublets, or pluralities." To this, the frugal Bancroft, then Bishop of London, who kept his own ribs thoroughly warmed with such investitures, made the thrifty reply,—"But a doublet is necessary in cold weather!" This prelate, a fierce persecutor of the Puritans, was reputed to have manifested very little "saving grace," except in the way of penurious hoardings. The graceless wags of his day made this epitaph upon him;

"Here lies his Grace, in cold clay clad,
Who died for want of what he had!"

The pernicious custom of pluralities, whereby a man receives tithes for the care of souls of which he takes no care, fleecing the flock he neither watches nor feeds, is one of those abuses still continued in the Church of England, and calling for thorough reform.

In 1604, soon after Dr. Ravis was commissioned as one of the Bible-translators, the Lords of the Council requested his acceptance of the bishopric of Gloucester, for which there were very many eager suitors. Three years later, he was translated to the bishopric of London. Anthony Wood says, that he was first preferred to the see of Gloucester, which he reluctantly accepted, on account of his great learning, gravity, and prudence; and that though his diocese "was pretty well stocked with those who could not bear the name of a bishop, yet, by his episcopal living among them, he obtained their love, and a good report from them." If he deserved this commendation while at Gloucester, he changed for the worse on his translation to London, where he not only succeeded the bitter Bancroft in his office, but also in his severe and exacting behavior. So true is the remark, that "bishops and books are seldom the better for being translated." No sooner had he taken his seat in London, than he stretched forth his hand to vex the non-conforming Puritans. Among others, he cited before him that holy and blessed man, Richard Rogers, for nearly fifty years the faithful minister of Weathersfield, than whom, it is said, "the Lord honored none more in the conversion of souls." In the presence of this venerable man, who, for his close walking with God, was styled the Enoch of his day, Bishop Ravis protested,—"By the help of Jesus, I will not leave one preacher in my diocese, who doth not subscribe and conform." The poor prelate was doomed to be disappointed; as he died, before his task was well begun, on the 14th of December, 1609. On account of his high offices, and his dying before the translation was completed, it is not probable that he took so active a part in that business as some of his colleagues. Though too much carried away by a zeal for the forms of his Church, which was neither according to knowledge nor charity, he lived and died in deserved respect, and hath a fair monument still standing in his cathedral of St. Paul's.

George Abbot, D.D.

This distinguished ecclesiastic was a native of Guildford, in Surrey. He was the son of pious parents, who had been sufferers for the truth in the times of popish cruelty. He was born October 29th, 1562. At the age of fourteen, he was entered as a student of Baliol College, Oxford; and in 1583, he was chosen to a fellowship. In 1585, he took orders, and became a popular preacher in the University. He was created Doctor of Divinity, in 1597; and a few months after, was elected Master of University College. At this time began his conflicts with William Laud, which lasted with great severity as long as Abbot lived. Dr. Abbot was a Calvinist and a moderate Churchman; while Dr. Laud was an Arminian, and might have been a cardinal at Rome, if he had not preferred to be a pope at Canterbury.

In 1598, Dr. Abbot published a Latin work, which was reprinted in Germany. The next year he was installed Dean of Winchester. In 1600, he was elected Vice-Chancellor of the University; and was re-elected to the same honorable post in 1603 and 1605. It was about this time, that he was put into the royal commission for translating the Bible.

Dr. Abbot went to Scotland, in 1608, as chaplain to the Earl of Dunbar; and while there, by his prudent and temperate measures, succeeded in establishing a moderate or qualified episcopacy in that kingdom. This was a matter which King James had so much at heart, that he ever after held Dr. Abbot in great favor, and rapidly hurried him into the highest ecclesiastical dignities and preferments. He was made Bishop of Litchfield and Coventry on the 3d of December, 1609; and then, in less than two months, was translated to the see of London. In less than fifteen months more, he was made Archbishop of Canterbury, and Primate of all England. Thus he was twice translated himself, before he saw the Bible translated once. Though an excellent preacher, he had never exercised himself in the pastoral office, rising at one stride from being a University-lecturer to the chief dignities of the Church.

When he reached the primacy, he was forty-nine years of age; and was held in the highest esteem both by the prince and the people. In all great transactions, whether in church or state, he bore a principal part. And yet, at times, he showed, in matters which touch the conscience, a degree of independence of the royal will, such as must have been very distasteful to the domineering temper of James, and very unusual in that age of passive obedience, and servile cringing to the dictates of royalty. Thus it was, when the King, under the pretense that the strict observance of the Sabbath, as practiced by Protestants, was likely to prejudice the Romanists, and hinder their conversion, issued his infamous "Book of Sports." This was a Declaration intended to encourage, at the close of public worship, various recreations, such as "promiscuous dancing, archery, leaping, vaulting, May-games, Whitsunales, or morrice-dances, setting up of May-poles, or other sports therewith used." This abominable edict was required to be read by all ministers in their parish-churches. Its promulgation greatly troubled the more conscientious of the clergy, who expected to be brought into difficulty by their refusal to publish the shameful document. Archbishop Abbot warmly opposed its enforcement, and forbade it to be read in the church of Croydon, where he was at the time of its publication. The opposition was too much, even for the ruthless king; and he, at last, gave up his impious attempt to heathenize the Lord's Day.

It was in 1619, that the Archbishop founded his celebrated hospital at Guildford, the place of his nativity, and nobly endowed it from his private property. In that same year, a sad mischance befel him. His health being much impaired, he had recourse to hunting, by medical advice, as a means of restoring it. This sort of exercise has never been in very good repute among ecclesiastics. Jerome recognizes some worthy fishermen who followed the sacred calling; but says, that "we no where read in Scripture of a holy hunter." While his Grace of Canterbury was pursuing the chase in Bramshill Park, a seat of the Earl of Ashby de la Zouch, an arrow from his cross-bow, aimed at a deer, glanced from a tree, and killed a game-keeper, an imprudent man, who had been cautioned to keep out of the way. This casual homicide was the cause of great affliction to the prelate. During the rest of his life, he observed a monthly fast, on a Tuesday, the day of the mishap. He also settled a liberal annuity upon the poor game-keeper's widow, which annuity was attended with the additional consolation, that it soon procured her a better husband than the man she had lost. For the Primate, however, who was ever a celibate, there was no such remedy of grief, and all the rest of his life was overcast with gloom. This business subjected him to many hard shots from them that liked him not. Once returning to Croydon, after a long absence, a great many women, from curiosity, gathered about his coach. The Archbishop, who hated to be stared at, and was never fond of females, exclaimed somewhat churlishly, "What make these women here!" Upon this an old crone cried out,—"You had best to shoot an arrow at us!" It is said that this tongue-shot, which often goes deeper than gunshot, went to his very heart.

His enemies made a strong handle of this accidental homicide. It was insisted, that the canon law allows no "man of blood" to be a builder of the spiritual temple; and that the Primate who had retreated after the accident to his hospital at Guildford, was disenabled from his clerical functions. The King appointed a commission to try the question, Whether the Archbishop was disqualified for his official duties by this involuntary homicide? After long debate, in which the divines on the continent took part, it was the general decision, that the fact did disqualify. Nevertheless, King James, in his usurped character as supreme head of the English Church, an office which rightly belongs only to the King of kings, issued, in 1621, a full pardon and dispensation to the humbled Primate. Still, several newly-appointed bishops, who had been awaiting consecration, and among them Dr. William Laud, then bishop elect of St. David's, refused to receive it from his hands, and obtained the mysterious virtues of "episcopal grace" from other administration. Others, however, as Dr. Davenant, bishop elect of Salisbury, and Dr. Hall, bishop elect of Norwich, were solemnly consecrated by their dejected metropolitan.

All this did not discourage Archbishop Abbot from making vigorous opposition, in the following year, to the proposed match between Charles, Prince of Wales, and the Infanta, or Princess Royal, of Spain. Though this foolish, unpopular, and unsuccessful scheme was a favorite piece of policy with the King, who was quite unused to be thwarted by his courtiers, Dr. Abbot continued to enjoy his confidence till the King's death in 1625.

When Charles the First succeeded to the throne, he was crowned and anointed by the Archbishop of Canterbury. Nevertheless, the latter soon found himself in deep eclipse. His inveterate foe, the resolute Dr. Laud, then Bishop of Bath and Wells, came between, and intercepted the sunshine of royal favor. The matter of the fortuitous homicide seems to have been revived against him, as ground for his sequestration. Charles required him to live in retirement, which he did at Ford; and in 1627, appointed a commission of five prelates, to suspend him from the exercise of his archiepiscopal functions. These prelates were Dr. Mountaigne, Bishop of London; Dr. Neile, Bishop of Durham; Dr. Howson, Bishop of Oxford; and Dr. Laud, Bishop of Bath and Wells. When the instrument for the Archbishop's suspension was drawn up for their signature, the four senior bishops declined to set their hands thereto, and appeared to manifest much reluctance and regret. "Then give me the pen!" said Bishop Laud; and "though last in place, first subscribed his name." The others, after some demur, were induced to follow his example. From that time, it is said, the Archbishop was never known to laugh; and became quite dead to the world.

Next year, however, the fickle king saw fit to alter his course; and, about Christmas time, restored Dr. Abbot to his liberty and jurisdiction. He was sent for to Court; received, as he stepped out of his barge, by the Archbishop of York and the Earl of Dorset, and by them conducted into the royal presence. The king gave him his hand to kiss, and charged him not to fail of attendance at the Council-table twice a week. He sat in the House of Peers, and continued in his spiritual functions without further interruption till his death some five years after, when he was succeeded in his see by his implacable and ill-starred rival, William Laud.

Dr. Abbot's brief sequestration had made him popular in the country, and his restoration was probably owing to a desire to conciliate his influence in the parliament, with which the king was already in trouble. The Archbishop rather countenanced the liberal party, and stiffly resisted the slavish tenet of Dr. Mainwaring, which raised such an excitement. This divine had publicly maintained, as was supposed with the royal approbation, "that the King's royal will and command, in imposing laws, taxes, and other aids, upon his people, without common consent in parliament, did so far bind the consciences of the subjects of this kingdom, that they could not refuse the same without peril of eternal damnation." Here was the "divine right of kings" with a vengeance!

Dr. George Abbot continued in office during those troublous times which preceded the civil wars, till he died, at his palace of Croydon, on Sunday, August 4th, 1633, at the age of seventy-one, quite worn out with cares and infirmities.

He was a very grave man, and of a very "fatherly presence," and unimpeachable in his morals. He was a firm Calvinist, and a thorough Church-of-England-man. He was somewhat indulgent to the more moderate Puritans; but the more zealous of them accused him sharply of being a persecutor, while the high-toned churchmen vehemently charged him with disloyalty to their cause. It is also said, that as he had never exercised the pastoral care, but was "made a shepherd of shepherds, before he had been a shepherd of sheep," he was wanting in sympathy with the troubles and infirmities of ministers.

He was severe in his proceedings against clerical delinquents; but he protested that he did this to shield them from the greater severity of the lay judges, who would visit them with heavier punishments, to the greater shame of themselves and their profession. He was, in truth, stern and melancholy. As compared with his brother, Robert Abbot, the Bishop of Salisbury, it was said, that "gravity did frown in George, and smile in Robert." The other brother of these bishops was Lord Mayor of London.

The Archbishop was regarded as an excellent preacher and a great divine. Anthony Wood speaks of him as a "learned man, having his learning all of the old stamp,"—that is to say, vast and ponderous. He published lectures on the book of Jonah, and numerous treatises, mostly relating to the political and religious occurrences of the times. But to have borne an active part in the preparation of the most useful and important of all the translations of the Bible, is an honor far beyond the chief ecclesiastical dignities and the highest literary fame.

Richard Redes, D.D.

Dr. Redes was a native of Bedfordshire, born at Sewell, about the year 1555. At an early age he was sent to Westminster school. He became a student of Christ's Church, in Oxford, in 1571. He subsequently took his two degrees in arts, and two more in divinity. In 1578, he became a preacher, and arose to considerable eminence. In 1584, he was made Prebendary of Yarminster, in the cathedral church of Salisbury; and two years later, became Canon of Christ's Church, and chaplain to Queen Elizabeth. In 1596, he was Dean of Worcester, which was the highest ecclesiastical preferment he attained. He was chaplain to James I., as he had been to the illustrious queen who preceded him; and was much admired at court as an accomplished pulpit orator. In his younger days, he was given, like some other fashionable clergymen, to writing poetry and plays; but, in riper years, he became, as the antiquarian of Oxford says, "a pious and grave divine, an ornament to his profession, and grace to the pulpit." He published several discourses at different times. Dr. Redes died at Worcester, November 19th, 1604, soon after his appointment to be one of the Bible-translators, and before the work was well begun, so that another was appointed in his place. But let him not be deprived of his just commendation, as one who was counted worthy of being joined with that ablest band of scholars and divines, which was ever united in a single literary undertaking.

Giles Tomson, D.D.

This good man was a native of "famous London town." In 1571, he entered University College, Oxford; and, in 1580, was elected Fellow of All Souls' College. A few years later, he was out in a shower of appointments, "with his dish right side up." He was, at that lucky season, made divinity lecturer in Magdalen College; chaplain to Queen Elizabeth, as was his friend, Dr. Richard Redes; Prebendary of Repington; Canon residentiary of Hereford; and Rector of Pembridge in Herefordshire. He was a most eminent preacher. He became Doctor in Divinity in 1602; and was, in that year, appointed Dean of Windsor. In virtue of this latter office, he acted as Registrar of the most noble Order of the Garter.

Dr. Tomson took a great deal of pains in his part of the translation of the Bible, which he did not long survive. He was consecrated Bishop of Gloucester, June 9th, 1611; and a year after, June 14th, 1612, he died, at the age of fifty-nine, "to the great grief of all who knew the piety and learning of the man." Man is like the flower, whose full bloom is the signal for decay to begin. It is singular that Bishop Tomson never visited Gloucester, after his election to that see.

Sir Henry Savile, Knt.

Some have doubted whether the "Mr. Savile," on the list of Translators, was the renowned scholar afterwards known as Sir Henry Savile. But the matter is put beyond doubt by Anthony Wood and others. Savile was born at Bradley, in Yorkshire, November 30th, 1549, "of ancient and worshipful extraction." He graduated at Brazen Nose College, Oxford; but afterwards became a Fellow of Merton College. In 1570, he read his ordinaries on the Almagest of Ptolemy, a collection of the geometrical and astronomical observations and problems of the ancients. By this exercise he very early became famous for his Greek and mathematical learning. In this latter science, he for some time read voluntary lectures.

In his twenty-ninth year, he traveled in France and elsewhere, to perfect himself in literature; and returned highly accomplished in learning, languages, and knowledge of the world and men. He then became tutor in Greek and mathematics to Queen Elizabeth, whose father, Henry VIII., is said by Southey to have set the example of giving to daughters a learned education. It is to her highest honor, that when she had been more than twenty years upon the throne, she still kept up her habits of study, as appears by this appointment of Mr. Savile.

In 1686, he was made Warden of Merton College, which office he filled with great credit for six and thirty years, and also to the great prosperity of the institution. Ten years later, he added to this office, that of Provost of Eton College, which school rapidly increased in reputation under him. "Thus," as Fuller says, "this skilful gardener had, at the same time, a nursery of young plants, and an orchard of grown trees, both flourishing under his careful inspection." He was no admirer of geniuses; but preferred diligence to wit. "Give me," he used to say, "the plodding student. If I would look for wits, I would go to Newgate;—there be the wits!" As might be expected, he was somewhat unpopular with his scholars, on account of the severity with which he urged them to diligence.

Soon after his nomination as one of the Translators, having declined all offers of other promotion, whether civil or ecclesiastical, he was knighted by the King. About the same time, he buried his only son Henry, at the age of eight years. In consequence of this bereavement, he devoted most of his wealth to the promotion of learning. He translated the Histories of Cornelius Tacitus, and published the same with notes. He also published, from the manuscripts, the writings of Bradwardin against Pelagius; the Writers of English history subsequent to Bede; Prelections on the Elements of Euclid; and other learned works in English and Latin.

He is chiefly known, however, by being the first to edit the complete works of John Chrysostom, the most famous of the Greek Fathers. He spent large sums in procuring from all parts of Europe, manuscripts, and copies of manuscripts. He not only made learned and critical notes on his favorite author, but procured those of Andrew Downes and John Bois, two of his fellow-laborers on the Translation of the Bible. His edition of one thousand copies was published in 1613, and makes eight immense folios. All his expenses in this labor of love amounted to above eight thousand pounds, of which the paper alone cost a fourth part.¹ It was fifty years before all the copies were sold. The Benedictines in Paris, however, through their emissaries in England, succeeded in surreptitiously procuring the labors of the learned knight, sheet by sheet, as they came from the press. These they reprinted as they were received, adding a Latin translation, and some other considerable matter, and forming thirteen mighty folios. By this transaction, the friars may have gained the most glory, but surely are not entitled to much honor.

Sir Henry Savile also founded two professorships at Oxford, with liberal endowments; one of geometry, and the other of astronomy. It is related of him; that he once chanced to fall in with a Master Briggs, of the rival University of Cambridge. In a learned encounter, Briggs succeeded in demonstrating some point in opposition to the previous opinion of Sir Henry. This pleased the worthy knight so well, that he appointed Mr. Briggs to one of his professorships. He made other valuable benefactions to Oxford, in land, money, and books. Many of his books are still in the Bodleian library there.

Sir Henry Savile died at Eton College, where he was buried, February 19th, 1621, in his seventy-second year. He was styled, "that magazine of learning, whose memory shall be honorable among the learned and the righteous for ever." He left an only daughter, Elizabeth, who was married to Sir John Sedley, a wealthy baronet of Kent. Sir Henry's wife was Margaret, daughter of George Dacres, of Cheshunt, Esq. It is said that Sir Henry was a singularly handsome man, and that no lady could boast a finer complexion.

He was so much of a book-worm, and so sedulous at his study, that his lady, who was not very deep in such matters, thought herself neglected. She once petulantly said to him, "Sir Henry, I would that I were a book, and then you would a little more respect me." A person standing by was so ungallant as to reply, "Madam, you ought to be an almanac, that he might change at the year's end." At this retort the lady was not a little offended. A little before the publication of Chrysostom, when Sir Henry lay sick, Lady Savile said, that if Sir Harry died, she would burn Chrysostom for killing her husband. To this, Mr. Bois, who rendered Sir Henry much assistance in that laborious undertaking, meekly replied, that "so to do were great pity." To him, the lady said, "Why, who was Chrysostom?" "One of the sweetest preachers since the apostles' times," answered the enthusiastic Bois. Whereupon the lady was much appeased, and said, "she would not burn him for all the world." From these precious samples, it may be inferred that your fine lady is much the same in all ages of the world, no matter whom she may marry.

It is enough for our purpose, that Sir Henry Savile was one of the most profound, exact, and critical scholars of his age; and meet and ripe to take a prominent part in the preparation of our incomparable version.

John Peryn, D.D.

Dr. Peryn was of St. John's College, Oxford, where he was elected Fellow in 1575. He was the King's Professor of Greek in the University; and afterwards Canon of Christ's Church. He was created Doctor of Divinity in 1596. When placed in the commission to translate the Bible, he was Vicar of Watling in Sussex. His death took place May 9th, 1615. These scanty items may serve to show, that he was fit to take part, with his learned and reverend brethren, in preparing our English Bible for the press.

Ralph Ravens, D.D.

This was the Vicar of Eyston Magna, who was made Doctor of Divinity in 1595. He died in 1616. It is thought that he did not act, for some reason, under the King's commission; and that Doctors Aglionby and Hutten were appointed in place of him, and of Redes, who died before the work was begun.

John Harmar, D.D.

A native of Newbury, in Berkshire. He was educated in William de Wykeham's School at Winchester; and also at St. Mary's College, founded by the same munificent Wykeham at Oxford. "Manners make the man, quoth William of Wykeham," is a motto frequently inscribed on the buildings of his School and College. Mr. Harmar became a Fellow of his College in 1574. He was appointed the King's Professor of Greek in 1585, being, at the time, in holy orders. He was head-master of Winchester School, for nine years, and Warden of his College for seventeen years. He became Doctor of Divinity in 1605. His death took place in 1613. He was a considerable benefactor to the libraries both of the school and the college of Wykeham's foundation. For all his preferments he was indebted to the potent patronage of the Earl of Leicester. He accompanied that nobleman to Paris, where he held several debates with the popish Doctors of the Sorbonne. He stood high in the crowd of tall scholars, the literary giants of the time. He published several learned works; among them, Latin translations of several of Chrysostom's writings,—also an excellent translation of Beza's French Sermons into English, by which he shows himself to have been a Calvinist, the master of an excellent English style, and an adept in the difficult art of translating. Wood says, that he was "a most noted Latinist, Grecian, and Divine;" and that he was "always accounted a most solid theologist, admirably well read in the Fathers and Schoolmen, and in his younger years a subtle Aristotelian," Of him too it may be said, "having had a principal hand in the Translation," that he was worthy to rank with those, who gave the Scriptures in their existing English form, to untold millions, past, present, and to come.