atisfaction, but
conducive theoretically to a fine development of the art of translation.
To attain scholarly accuracy combined with practical intelligibility
was, then, the task of the translator.

From both angles criticism reached him. Tyndale refers to "my
translation in which they affirm unto the lay people (as I have heard
say) to be I wot not how many thousand heresies," and continues, "For
they which in times past were wont to look on no more scripture than
they found in their duns or such like devilish doctrine, have yet now so
narrowly looked on my translation that there is not so much as one I
therein if it lack a tittle over his head, but they have noted it, and
number it unto the ignorant people for an heresy."[155] Tunstall's
famous reference in his sermon at Paul's Cross to the two thousand
errors in Tyndale's Testament suggests the undiscriminating criticism,
addressed to the popular ear and basing its appeal largely on
"numbering," of which Tyndale complains. The prohibition of "open
reasoning in your open Taverns and Alehouses"[156] concerning the
meaning of Scripture, included in the draft of the proclamation for the
reading of the Great Bible, also implies that there must have been
enough of popular oral discussion to count for something in the shaping
of the English Bible. Of the serious comment of more competent judges
many records remain, enough to make it clear that, although the real
technical problems involved were often obscured by controversy and by
the common view that the divine quality of the original made human
effort negligible, nevertheless the translator did not lack the stimulus
which comes from intelligent criticism and discussion.

The Bible also had an advantage over other translations in that the idea
of _progress_ towards an accurate version early arose. Unlike the
translators of secular works, who frequently boast of the speed with
which they have accomplished their tasks, the translators of the Bible
constantly mention the long, careful labor which has gone to their
undertaking. Tyndale feels in his own work the need for revision, and so
far as opportunity serves, corrects and polishes his version. Later
translators consciously based their renderings on those of their
predecessors. St. Augustine's approval of diversity of translations was
cited again and again. Tyndale urges "those that are better seen in the
tongues than I" to "put to their hands to amend" any faults they may