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An example of one of the three 1589 printings of the 1560 Geneva Bible, probably no. 199 in Herbert, below (since the "test passage" matches). This copy has been deprived of its opening title page.
“The Geneva Bible of 1560 and its later editions are often called by the somewhat absurd title of ‘Breeches’ Bibles.” (And indeed this copy bears that title on the spine of its current binding.) But “The rendering breeches (for aprons) in Gen. iii.7 had already occurred in Wycliffe’s MS. Bible, as well as in Caxton’s edition of the Golden Legend (1483)” (A. S. Herbert, Historical catalogue of printed editions of the English Bible 1525-1961 (London: The British and Foreign Bible Society, 1968), no. 107, p. 62).
This copy was “Presented. | To Judge [Edmund J.] Senkler | County Judge of Lincoln[, Ontario] | By | Rev. Robert Ker | Rector of St. Georges Church | St Catharines[, Ontario] | Christmas 1892” (see, just for example, St. George’s Parish Church, St. Catharine’s. Jubilee celebration and historic and centenary review, ed. Rev. Robert Ker (St. Catharine’s, ON: Star Print, [1892])), and, so, seems likely to have come in with the other Senkler titles owned by SPU, just for example the 1676 Book of homilies probably first owned by the Judge’s father, the Rev. Edmund John Senkler. Noted as present in the files of the University Librarian, this copy of the Geneva Bible was "rediscovered" in the Emmanuel Room closet by Lee Staman in the Spring of 2011 and quickly added to the electronic catalog.
Probable full title: [The Bible. Translated according to the Ebrew and Greeke, and conferred with the best translations in diuers languages. With most profitable annotations upon all the hard places, and other things of great importance, as may appeare in the epistle to the reader. And also a most profitable concordance for the readie finding out of any thing in the same conteined.]
For the whole of a 1594 printing, go here.
An example of the earlier first edition he Authorized or King James Version (Ruth 3:15b, "and he went into the citie"), later changed to she. Other marks of the first edition present here: the repetition in Ex 14:10; Emorite for Amorite in Gen 10:16; hoopes for hookes in Ex 38:11; plaine for plague in Lev 13:56; Ioel for Micah at the top of Gggg 2 b (Mic 4-5); Ecclesiasticus for Baruch at the top of Xxxx 3 b (Baruch 6:11-42); Anocrynha for Apocrypha at the top of Iiii 6 a (1 Esdras 4:37-63); etc. (Herbert, Historical catalogue of printed editions of the English Bible 1525-1961, ed. A. S. Herbert (1968), 133).
In situ at the Schoenberg Center for Electronic Text and Image, University of Pennsylvania.
Clearly not identical with the first edition edition above. Cf. Rev 3:15-5:1 with recto, and Rev 6:12-7:17 with verso. Not to mention size (the first edition was a folio).
Gift of SPU Alumna Kathy Turay.
First edition actually authorized by Erasmus: 1519. Final text: 1533 (CWE 39, xxii, xxvi).
At the latest, 1681. Use flash drive.
Princeton University Press. BR1725 .N42G33 2015.
When the thirty-five-year-old Anglican priest John Wesley, six months or so after having felt his heart “strangely warmed”, “began more narrowly to inquire into . . . the doctrine of the Church of England”, he turned to the Edwardian Book of homilies, and, before the year was out, had published a twelve-page condensation of three of them entitled The doctrine of salvation, faith, and good works (1738). This “went through [twenty] editions in his lifetime and was a staple . . . [of] Methodist instruction” (Outler, John Wesley (1964), 121, as updated by Maddox). The First book of homilies appeared in 1537. Cranmer contributed a number of them, indeed all three of those later so treasured by Wesley. But to others, including even (in the event) a staunch Romanist or two, he assigned the rest. A Second was published under Queen Elizabeth I in 1571, and both were enshrined in the Thirty-Nine Articles of 1571 (1563). The Restoration-era copy owned by Seattle Pacific antedates by seven years the Bridwell copy that some have supposed was owned by Wesley. Published in 1676, it hails from a period by which the two Books of homilies, though still formative of the clergy, had long since begun to lose their dogmatic or at least pragmatic hold on the Church at large. (Indeed, “It was [later none other than] John Wesley who gave the homilies, themselves almost extinct, forgotten, and misunderstood, a new lease on life” (Bond, Certain sermons, 15).) Though we don’t know much about its subsequent history, the re-binding effected by “Hunter, Rose & Co. Toronto” between 1871 and 1895 seems an indication that it may have been owned by the Rev. Edmund John Senkler (1802-1872), an Anglican priest and natural philosopher who studied at Caius College, Cambridge, emigrated to Quebec in 1843, and died near Toronto in 1872. Remnants of the Senkler library can be found elsewhere as well, but most especially in the Thomas Fisher Rare Book Library at the University of Toronto.
SPU possess three of the Luther Bibles published by Wolfgang Endter and descendants from 1629 to 1788. The Luther Bibles published by the Endter clan came in three basic forms: the octavo-sized Saubert (from 1726 the Mörl) Bible (1629-1822), and the small and large folio-sized Weimar (1641-1768) and Dilherr (1656-1788) Bibles. All three of the copies owned by SPU lack a firm date of publication, and the first two, an opening title page. For this reason I refer to them by the donor-names Monroe, Marston, and Frost.
Hans Rudolph, an important collector of these Bibles from Bad Wimpfen, Germany, working in collaboration with some of the major libraries in that country, has determined that Frost (which bears on its detatched and fragmentary title page the “Mit Römisch-Kayserl. auch Königl. Polnisch- und Chur-Fürstl. Sächsis. allergnädigsten PRIVILEGIIS" characteristic of the Dilherr Bibles of 1747/1755 and 1765, but lacks the other distinguishing marks of the two editions of 1765, as enumerated by Jahn) must be a 1747 (rather than a 1765 or even a 1755) Dilherr. According to Jahn, the 1747/1755 Dilherrs are virtually identical, but Sabine Tolksdorf of the Staatsbibliothek zu Berlin has confirmed via Mr. Rudolph that the first page of the book of Genesis in Frost matches only their copies of the printing of 1747.
Mr. Rudolph has also been instrumental in helping me to get beyond my own reading of Oertel and Zwink to pin Monroe (which, again, is missing its opening title page) to the year 1679. Cf. this MDZ digitization of the copy of the 1679 Dilherr in the Bayerische Staatsbibliothek, as also confirmed via Mr. Rudolph by Esther Sturm of the Württembergische Landesbibliothek in Stuttgart. Attached to OCLC record no. 38766146 are a copy at the Ambrose Swasey Library of the Colgate Rochester Crozer Divinity School in Rochester, NY, and another at the Toledo-Lucas County Public Library in Toledo, OH. Because the former was actually sold via Southeby's in 2005, the latter may be the only other copy of the 1679 Dilherr owned by a North American library.
This Endter Dilherr Luther Bible was a gift of SPU Instructor of Nursing Heidi Monroe, who says that it would have come over from Germany with her paternal great grandfather Hermann Robert Baum, who was a druggist and the proprietor of the former Baum's Pharmacy in San Francisco.
Possible fuller title: Biblia, Das ist: Die gantze H: Schrifft, Altes un[d] Neuen Testaments/ Teutsch/ Hernn Doct. Martin Luthers S. . . .
Published sources:
24 May: "I felt my Heart strangely warm'd."
Collected Bristol: Pine Works of 1774, vol. 26: 2 April; 24 May.
In the “Large Minutes” of 1563, “means of grace” no. I.2.(1), one of the “Instituted” ones, is said to be “Searching the Scripture, by . . . Reading” the New Testament and other approved books. There the well-known Explanatory notes of 1755 (often consulted by students of “Christian Scripture” here required to locate “pre-critical” commentary in the history of especially Christian interpretation) are twice urged upon the early Methodists engaged in this spiritual practice (“See that the Notes are in every Society. Explain them to the Congregation”). I have opened this first edition of the Explanatory notes to Rom 3:28. Located by Steve Perisho and purchased for Faculty Retreat 2019 by University Librarian Michael Paulus.
Sermon 20 (Bicentennial Works 1 (1984), 449-465), first preached on 24 November 1765, was placed between Sermon 19, on what editor Albert C. Outler calls “the negative powers of faith (‘not to sin’)”, and the sermons on the Sermon on the Mount, or faith’s “duties”, in the Works of 1771. According to Outler, this was because “the conflict with the Calvinists had worsened, and there was an obvious need at this particular juncture for a clearer statement of [Wesley’s] counterposition on [the] ‘imputation’ and ‘impartation’ [of righteousness] in [the doctrine of] justification by faith”, i.e. “the need for an unmistakable rejection of all one-sided emphases on [the mere] ‘imputation’” of righteousness, and an understanding of “Christ’s atoning death . . . as [in effect] the ‘meritorious’ cause of a sinner’s justification.” Now, the doctrine of justification isn’t yet the doctrine of sanctification (much less perfection) in particular, of course. Nonetheless, this sermon is said to signal “the end of Wesley’s efforts to avoid an open rift with the Calvinists; . . . [and] the beginning of that stage in his career that we have labelled ‘the later Wesley’” (Outler, Bicentennial Works 1 (1984), 446-446). To put a duller point on it, it—located and purchased in August of 2019 for the Faculty Retreat display in particular—is virtually the only 18th-century original I have on hand that could plausibly be used to gesture in the direction of Sermon 40 on “Christian perfection” (1741) and the book A plain account of Christian perfection (1766). Located by Steve Perisho and purchased for Faculty Retreat 2019 by University Librarian Michael Paulus.
According to Wesley specialist Frank Baker of Duke, “when Wesley set to work upon his own Thoughts upon Slavery in 1773, it was [the American Quaker Anthony] Benezet’s [1767 Some historical account of] Guinea which formed the basis of about thirty per cent of his own publication, though a Guinea abridged, paraphrased, re-ordered, and augmented from four other sources, as well as from Wesley’s own experience and meditation—indeed the latter supplied the bulk of his Thoughts” (“The origins, character, and influence of John Wesley’s Thoughts upon slavery,” Methodist history 22, no. 2 (January 1984): 79 (75-86)). This copy of the 4th 1775 edition was located and purchased for Special Collections by University Librarian Michael Paulus in 2013.
Flanked by his sources: Samuel Johnson, Taxation no tyranny (1775), and William Smith, A sermon on the present situation of American affairs (1775). All three located by Steve Perisho and purchased by University Librarian Michael Paulus.
The Newton letters possessed in autograph by the Seattle Pacific University Archives (above) were first published in this volume (purchased for the Emmanuel Room by Steve Perisho) in 1809.
A collection of 36 tracts published by the American Tract Society, the Presbyterian Board of Publication, the Presbyterian Tract and Sunday School Society, and Whitmarch, Fulton & Co., and bound together in one volume:
First edition: 1829.
Note that "O for a thousand tongues to sing" is rightly no. 1 in this copy of the Hymnal.
An indication that the two surviving copies of this pamphlet in WorldCat (at Oberlin College and Asbury Theological Seminary) were indeed published in 1872.
The scroll, a gift of Alan and Cynthia Boyce, has been opened to Exodus 16:4-23:31. Exodus 20 begins after the first break in the center column. The first לֹא (“no” or “not”) of the Ten Commandments is visible in the third line below that.
I include it here as a representation of the great interest of some 19th-, 20th-, and 21st-century evangelicals in Judaism.
New York: Fleming H. Revell, 1876. New York: A. S. Barnes & Company, 1876. The latter also here.
Though it was 1974 before the views of Roberts would carry the day in Free Methodism.
