The Sixth Company

The sixth and last company of King James's Bible-translators met at Cambridge. To this company was assigned all the Apocryphal books, which, in those times, were more read and accounted of than now, though by no means placed on a level with the canonical books of Scripture.¹ Still this party of the Translators had as much to do as either of the others, in the repeated revision of the version of the canonical books.

John Duport, D.D.

The president of this company was Dr. Duport, then Master of Jesus College, and Prebendary of Ely. He Was son of Thomas Duport, Esquire; and was born at Shepshead, in Leicestershire. He was bred at Jesus College, Cambridge, where he became Fellow, and afterwards Master, which latter office he exercised with great reputation for nearly thirty years. He was a liberal benefactor of the College. In 1580 he was Proctor in the University; and in the same year he was made Rector of Harlton in Cambridgeshire. He afterwards bestowed the perpetual advowsance of this rectory on his College. He was soon after Rector of Bosworth and Medbourn, in his native County. In 1583, he was collated to the rectory of Fulham, in Middlesex, which was a sinecure. Such frequent change of parishes, in a clergyman of the Anglican Church, is a sign of great prosperity; as they are always changes from a poorer benefice to a better, and are considered as "preferments."

Almost every parish, whenever vacant, is in the gift of some man of wealth, or high officer in church, state, university, or other corporation: Hence frequent removals to more desirable parishes tend to shew that a clergyman has very influential friends or is in high esteem. Still this does not necessarily follow, inasmuch as a very great part of this business is mere matter of bargain and sale. The person who has the right of presenting a clergyman to be pastor of a vacant church is called the "patron;" and the right of presentation is called the "advowson." These advowsons are bought, sold, bequeathed or inherited, like any other right or possession. They may be owned by heretics or infidels, who are under very little restraint as to their choice of ministers to fill the vacancies that occur. If the bishop should refuse to institute the person nominated, it would involve the prelate in great trouble, unless he could make out a very strong case against the fitness of the rejected presentee. Meanwhile the flocks, who pay the tithes which support the minister, have no voice in the matter, except in comparatively few parishes. They may be dearly loved for their flesh and fleece; but they must take the shepherd who is set over them. If they dislike his pasture, and jump the fences to feed elsewhere, they must pay tithes and offerings all the same to the convivial rector, fox-hunting vicar, or Puseyite priest, who has secured the "benefice" or "living." It is astonishing, that, under such an ecclesiastical system, the Church of England is not more thoroughly corrupted. And it is astonishing, that such a system can be endured to the middle of such a century as this, by a nation whose loudest and proudest boast is of liberty.

While Dr. Duport was rapidly rising in the scale of preferment, he retained his connection with Jesus College. After he was made Master in 1590, he was four times elected Vice-Chancellor, the highest resident officer, of the University. In 1585, he became Precentor of St. Paul's, London; and in 1609, was made Prebendary of Ely. He married Rachel, daughter to Richard Cox, Bishop of Ely. They were very happy in their son James Duport, D. D., a distinguished Greek professor and divine. The father died about Christmas, in 1617, leaving a well-earned reputation as "a reverend man in his generation." Let him also be reverend in this generation, for his agency in the final preparation of the Bible in English.

William Brainthwaite, D.D.

Of Dr. Brainthwaite we recover but little. He spent his life in Cambridge University, where he was first a student of Clare Hall, then Fellow of Emanuel College, and at last Master of Gonvil and Caius College. He was in this last office, when he was named in the royal commission as one of the Translators. He was a benefactor of the last-mentioned colleges; and in 1619, was Vice-Chancellor of the University. These few items go to mark him as a learned, reverend, and worshipful divine.

Jeremiah Radcliffe, D.D.

Dr. Radcliffe was one of the Senior Fellows of Trinity College, Cambridge. In 1588, he was Vicar of Evesham; and two years later, he was Rector of Orwell. He was Vice-Master of his College in 1597. In the year 1600, he was made Doctor in Divinity, both at Cambridge and Oxford. Thus he, too, is to be ranked as a scholar and a divine by calling. His death took place in 1612.

Samuel Ward, D.D.

This was a man of mark,—"a vast scholar." He was a native of Bishop's Middleham, in the county of Durham. His father was a gentleman of "more ancientry than estate." He studied at Cambridge, where he was at first a student of Christ's College, then a Fellow of Emanuel, and afterwards Master of Sidney Sussex College. He entered upon this latter office in 1609, and occupied it with great usefulness and honor till his death, thirty-four years after. His college flourished greatly under his administration. Four new fellowships were founded, all the scholarships augmented, and a chapel and new range of buildings erected, all in his time. He was distinguished for the gravity of his deportment, and for the integrity with which he discharged the duties of his Mastership.

Being appointed chaplain to the royal favorite, Bishop Montague, he was by that prelate made Archdeacon of Taunton in 1615, and also Prebendary of Wells. The King next year presented him to the rectory of Much-Munden in Hertfordshire; and also appointed him one of his chaplains. In 1617, the excellent Dr. Toby Mathew, archbishop of York, made him Prebendary of Ampleford in the cathedral church of York; and this stall Dr. Ward retained as long as he lived.

King James sent him, in 1618, to the Synod of Dort, in Holland, together with Bishops Carleton, Davenant, and Hall; as the four divines most able and meet to represent the Church of England, at that famous Council. After a while Dr. Goad, a powerful divine and chaplain to Dr. Abbot, Archbishop of Canterbury, was sent in the place of Dr. Hall, recalled at his own request, on account of sickness. The English delegates were treated with the highest consideration; and having exerted a very happy influence in the Synod, returned with great honor to their own country, after six or eight months' absence. The sittings of the Synod began November 3rd, 1618, and ended April 29th of the next year. During all this time, the States General of Holland allowed the British envoys ten pounds sterling each day; and, at their departure, gave them two hundred pounds to bear their expenses; and also to each of them a splendid gold medal, representing the Synod in session.

At this celebrated ecclesiastical council, Walter Balcanqual, B. D., Fellow of Pembroke Hall, and afterwards Master of the Savoy, by order of King James, represented the Presbyterian Church of Scotland. There were also, besides the members from the Dutch provinces, delegates present from Hesse, the Palatinate, Bremen, and Switzerland, all of whose churches practiced the Presbyterial form of discipline and government. The Church of England, through its "supreme head," acknowledged and communed with all these as true churches of the Lord Jesus Christ,—sitting and acting with them, by its delegated theologians, in a solemn ecclesiastical assembly. Surely the spirit of the Anglican Church in those days was widely different from what is manifested now.

The object of the Synod, which was convened by order of their High Mightinesses, the Lords States General, was to settle the doctrinal disputes which then convulsed the established Church of the Netherlands. For some ten years the dispute had been very sharp between the Calvinists, who adhered to the old national faith, and the followers of Arminius, who innovated upon the old order of things. The points in dispute related to divine predestination, the nature and extent of the atonement, the corruption of man, his conversion to God, and the perseverance of saints. These five points are explained in some sixty "canons," which were "confirmed by the unanimous consent of all and each of the members of the whole Synod." The Dordrechtan Canons are, perhaps, the most careful and exact statement of the Calvinistic belief, in scientific form, that has ever been drawn up. It is wisely framed, so that all the usual objections to these doctrines are forestalled and excluded in the very form of their statement. Although the decrees of Dordrecht had not the desired effect of quelling the errors of Arminianism, they are worthy of all it cost to procure them. At the time of their adoption, King James was very hostile to the Arminians. He soon, however, became more lenient toward them, when convinced by Bishop Laud, that the laxity and pliancy of Arminianism made it far more supple and convenient for the purposes of "kingcraft" and civil despotism, than the stiff and unyielding temper of Calvinism, whose first principle is obedience to God rather than to man. The court favor took such a turn, that it was not many years till, in answer to a question as to what the Arminians held, it was wittily said, that they held almost all the best bishoprics and deaneries in England.

Before going home to England, the British delegates made a tour through the provinces of Holland, and were received with great respect in most of the principal cities. On his return, Dr. Ward resumed his duties as head of Sidney College. In 1621, he was Vice-Chancellor of the University. In the same year, he was made the Lady Margaret's Professor of Divinity, which office he sustained with great celebrity for more than twenty years. The English Bible, which he actively assisted in translating, was formally published in 1611. Some errors of the press having crept into the first edition, and others into later reprints, King Charles the First, in 1638, had another edition printed at Cambridge, which was revised by Dr. Ward and Mr. Bois, two of the original Translators who still survived, assisted by Dr. Thomas Goad, Mr. Mede, and other learned men.

When the Assembly of Divines was convened at Westminster, 1643, Dr. Ward was summoned as a member, but never attended. In doctrine, he was a thorough Puritan; but in politics, a staunch royalist. In the sad and distracted times of the civil wars, as Thomas Fuller, his affectionate pupil, says, "he turned as a rock riseth with the tide.—In a word, he was accounted a Puritan before these times, and popish in these times; and yet, being always the same, was a true Protestant at all times." When hostilities broke out, he joined the other heads of Colleges at Cambridge, in sending their college-plate to aid the tyrannical Charles Stuart, whose character, partially redeemed by some private virtues, has been so admirably exposed by Macaulay. "Faithlessness," says that philosophic historian, "was the chief cause of his disasters, and is the chief stain on his memory. He was, in truth, impelled by an incurable propensity to dark and crooked ways. It may seem strange that his conscience, which, on occasions of little moment, was sufficiently sensitive, should never have reproached him with this great vice. But there is reason to believe that he was perfidious, not only from constitution and from habit, but also on principle." This historical judgment may seem severe; but its truth is maintained by other competent critics. James Stuart was undoubtedly one of the worse sort of monarchs; but of him Coleridge frankly says,—"James I., in my honest judgment, was an angel, compared with his sons and grandsons."

Dr. Ward, no doubt, like many other good men who disliked the King's proceedings, was compelled, by his conscientious belief in the long established doctrine of the "divine right of kings," to uphold his sovereign. In consequence of his sending the college-plate to be coined for the King's use, the parliamentary authorities deprived Dr. Ward of his professorship and mastership, and confiscated his goods. He was also, in 1642, with three other heads of colleges involved in the same transaction, imprisoned in St. John's College for a short time. During his confinement, he contracted a disorder that proved fatal in six weeks after his liberation, which was granted on account of his sickness. He died, in great want, at an advanced age, in 1643, and was the first person buried in Sidney Sussex Chapel. A beautiful character is drawn in some Latin verses addressed to him by Dr. Thomas Goad, the close of which is thus given in English by Fuller;—

"None thy quick sight, grave judgment, can beguile,
So skilled in tongues, so sinewy in style;
Add to all these that peaceful soul of thine,
Meek, modest, which all brawlings doth decline."

Dr. Ward maintained much correspondence with learned men. His correspondence with Archbishop Ushur reveals traits of diversified learning, especially in biblical and oriental criticism.² In his letters to the elder Vossius he animadverts upon that distinguished author's History of Pelagianism. His character cannot be better described than in the following beautiful passage from Dr. Fuller's History of the University of Cambridge. "He was a Moses, not only for slowness of speech, but otherwise meekness of nature. Indeed, when, in my private thoughts, I have beheld him and Dr. Collins,³ (disputable whether more different, or more eminent in their endowments,) I could not but remember the running of Peter and John to the place where Christ was buried. In which race, John came first, as youngest and swiftest; but Peter first entered the grave. Dr. Collins had much the speed of him in quickness of parts; but let me say, (nor doth the relation of pupil misguide me,) the other pierced the deeper into underground and profound points in divinity. Now as high winds bring some men the sooner into sleep, so, I conceive, the storms and tempests of these distracted times invited this good old man the sooner to his long rest, where we leave him, and quietly draw the curtains about him."

Andrew Downes, D.D.

Dr. Downes was Fellow of St. John's College, Cambridge. For full forty years he was Regius Professor of Greek in that famous University. He is especially named by the renowned John Selden as eminently qualified to share in the translation of the Bible. Thus it is the happiness of Dr. Downes to be "praised by a praised man for no man was ever more exalted for learning and critical scholarship than Selden, who was styled by Dr. Johnson, "monarch in letters;" and by Milton, "chief of learned men in England;" and by foreigners, "the great dictator of learning of the English nation." His decisive testimony to Downes's ability was given from personal knowledge, Andrew Downes was one of the revising committee of twelve, composed of the principal members of each company, who met at London to prepare the copy for the press. This venerable Professor is spoken of as "one composed of Greek and industry." He bestowed much labor on Sir Henry Savile's celebrated edition of the works of Chrysostom, and many of the learned notes were furnished by him. "His pains were so inlaid" with that monument of erudition, that "both will be preserved together." He died, February 2nd, 1625, at the great age of eighty-one years.

John Bois.

This devoted scholar was a native of Nettlestead, in Suffolk, where he was born January 3rd, 1560. His father William Bois, a convert from papistry, was a pious minister, and a very learned man; and at the time of his death, was Rector of West Stowe. His mother, Mirable Poolye, was a pious woman, and a great reader of the Bible in the older translations. He was the only child that grew up. He was carefully taught by his father; and at the age of five years, he had read the Bible in Hebrew. By the time he was six years old, he not only wrote Hebrew legibly, but in a fair and elegant character. Some of these remarkable manuscripts are still carefully preserved. This precocious scholar, who yet lived to a ripe and hale old age, was sent to school at Hadley, where he was a fellow-student with Bishop Overall. He was admitted to St. John's College, Cambridge, in 1575. He soon distinguished himself by his great skill in Greek, writing letters in that language to the Master and Senior Fellows, when he had been but half a year in College. Bois was a pupil to Dr. Downes, then chief lecturer on the Greek language, who took such delight in his promising disciple, that he treated him with great familiarity, even while he was a freshman. In addition to his lectures, which Dr. Downes read five times in the week, he took the youth to his chambers, where he plied him exceedingly. He there read with him twelve Greek authors, in verse and prose, the hardest that could be found both for dialect and phrase. It was a common practice with the young enthusiast to go to the University Library at four o'clock in the morning, and stay without intermission till eight in the evening.

When John Bois was elected Fellow of his College in 1580, he was laboring under that formidable disease, the small pox. But, with his usual resolution, rather than lose his seniority, he had himself wrapped in blankets, and was carried to be admitted to his office by his tutors, Henry Coppinger and Andrew Downes. He commenced the study of medicine; but fancying himself affected with every disease he read of, he quitted the study in disgust, and turned his attention to divinity. He was ordained a deacon, June 21st, 1583; and the next day, by a dispensation, he was ordained a priest of the Church of England.

For ten years, he was Greek lecturer in his college; and, during that time, he voluntarily lectured, in his own chamber, at four o'clock in the morning, most of the Fellows being in attendance! It may be doubted, whether, at the present day, a teacher and class so zealous could be found at old Cambridge, new Cambridge, or any where else,—not excluding laborious Germany.

At this time, Thomas Gataker, afterwards one of the most distinguished of the Westminster Divines, was a pupil to Bois.

On the death of his father, Mr. Bois succeeded to the rectory of West Stowe, but soon resigned it, and went back to his beloved College. The Earl of Shrewsbury made him his chaplain; but this too he soon resigned. When he was about thirty-six years old, Mr. Holt, Rector of Boxworth, died, leaving the advowson of that living in part of a portion to one of his daughters; and requesting of some of his friends, that "if it might be procured, Mr. Bois, of St. John's College, might become his successor." The matter being intimated to that gentleman, he went over to take a view of the lady thus singularly portioned, and commended to his favorable regards. The parties soon took a sufficient liking to each other, and the somewhat mature lover was presented to the parsonage by his future bride, and instituted by Archbishop Whitgift, October 13th, 1596. He fulfilled the other part of the bargain, by marrying the lady, February 7th, 1598; and so resigned his beloved Fellowship at St. John's. He could not, however, wholly separate himself from old associates and pursuits. Every week he rode over from Boxworth to Cambridge to hear some of the Greek lectures of Dowries, and the Hebrew exercises of Lively, and also the divinity-acts and lectures. Every Friday he met with neighboring ministers, to the number of twelve, to give an account of their studies, and to discuss difficult questions.

While thus absorbed in studious pursuits, he left his domestic affairs to the management of his wife, whose want of skill in a few years reduced him to bankruptcy. He was forced to part with his chief treasure, and to sell his library, which contained one of the most complete and costly collections of Greek literature that had ever been made. This cruel loss so disheartened him, as almost to drive the poor man from his family and his native country. He was, however, sincerely attached to his wife, with whom he lived in great happiness and affection for five and forty years.

In the translation of the Bible, he had a double share. After the completion of the Apocrypha, the portion assigned to his company, the other Cambridge company, to whom was assigned from the Chronicles to the Canticles inclusively, earnestly intreated his assistance, as he was equally distinguished for his skill in Greek and Hebrew. They were the more earnest for his aid, because of the death of their president, Professor Lively, which took place shortly after the work was undertaken. During the four years thus employed, Mr. Bois gave close attention to the duty, from Monday morning to Saturday evening, spending the Sabbaths only at his rectory with his family. For all this labor he received no worldly compensation, except the use of his chambers and his board in commons. When the work had been carried through the first stage, he was one of the twelve delegates sent, two from each of the companies, to make the final revision of the work at Stationers' Hall, in London. This occupied nine months, during which each member of the committee received thirty shillings per week from John Barker, the King's printer, to whom the copyright belonged. Mr. Bois took notes of all the proceedings of this committee.

He rendered a vast amount of aid to his fellow translator, Sir Henry Savile, in his great literary undertaking, the edition of Chrysostom. Sir Henry speaks of him, in the Preface, as the "most ingenious and most learned Mr. Bois;" and it is said that the aged Professor Downes was so much hurt at the higher commendations bestowed on his quondam pupil's share in that labor than upon his own, that he never got entirely over it. Mr. Bois, however, did not cease to regard his veteran instructor with the utmost respect and esteem. For his many years of hard labor bestowed upon Chrysostom, he received no compensation, except a single copy of the work. This was probably owing to the sudden demise of Sir Henry Savile, who was intending to make him one of the Fellows of Eton College.

Mr. Bois continued to be quite poor and neglected, till Dr. Lancelot Andrews, then Bishop of Ely, and who had also been employed in the Bible-translation, of his own accord made him a Prebendary of the cathedral church of Ely, in 1615. He there spent the last twenty-eight years of his life, in studious retirement, providing a curate for Boxworth. After his removal to Ely, he visited Boxworth twice a year, to administer the sacraments and preach, and to relieve the wants of the poor. He left, at his death, as many leaves of manuscript as he had lived days in his long life; for even in his old age, he spent eight hours in daily study, mostly reading and correcting ancient authors. Among his writings, was a voluminous commentary in Latin on the Gospels and Acts, which was published some twelve years after his decease.

He was of a social and cheerful disposition, and had a great fund of anecdote at command.

He kept up a strict family government. His charity to the necessitous poor was limited only by the bottom of his purse; though he "chode the lazy," knowing that charity's eyes should be open, as well as her hands. He was "in fastings oft," sometimes twice in the week; and punctual in all religious duties. His preaching was without notes, though not without much prayer and study. In performing this solemn duty, his main endeavor was to make himself easily understood by the humblest and most ignorant of his hearers. This is a wise and noble trait in one of such vast acquirements; and one to whom Dalechamp, in dedicating to him a eulogy on Thomas Harrison, said with truth, that he was "in highest esteem with studious foreigners, and second to none in solid attainments in the Greek tongue." He was so familiar with the Greek Testament, that he could, at any time, turn to any word that it contained.

His manner of living was quite peculiar. He was a great pedestrian all his days. He was also a great rider and swimmer; and possessed a very strong constitution, which all his hard study could not impair. He took but two meals, dinner and supper, and never drank at any other time. He would not study between supper and bedtime; but spent the interval in pleasant discourse with friends. He took special care of his teeth, and carried them nearly all to the grave. Up to his death, his brow was unwrinkled, his sight clear, his hearing quick, his countenance fresh, and head not bald. He ascribed his health and longevity to the observance of three rules, given him by one of his college tutors, Dr. Whitaker:—First, always to study standing; secondly, never to study in a draft of air; and thirdly, never to go to bed with his feet cold!

He had four sons and three daughters. The first-born son died an infant. The second son and eldest daughter he saw married. The third son died of consumption, at the age of thirty, at Ely, where he was a canon in the cathedral. The youngest son died of the smallpox, while a student of St. John's College. Thus the father was not without his sore afflictions. These seem to have been sanctified to his good. He said of himself, near the end of his life,—"There has not been a day for these many years, in which I have not meditated at least once upon my death." Thus he met death, at last, with great joy, as an old acquaintance, and long expected friend. Having survived his wife for two lonesome years, Mr. Bois had himself carried about five hours before his end, into the room where she died. He there expired, on the Lord's Day, January 14th, 1643, in the eighty-fourth year of his age. "He went unto his rest on the day of rest; a man of peace, to the God of peace."

John Ward, D.D.

This name closes the original list of King James's translators. Dr. Ward was Fellow of King's College, Cambridge. Fuller gives him the strange title of "Regal," probably denoting some station in the University. All that we gather of this Dr. Ward is that he was Prebendary of Chichester, and Rector of Bishop's Waltham in Hampshire.