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Early Manuscripts and

English historians mention some part of the Bible to have been translated into the mother-tongue in the beginning of the 8th century.

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Amongst the Lansdown MSS. preserved in the British Museum, there is a volume stated to be 100 years older than Wickliffe's time, (Wickliffe flourished about 1360.) This book has been considered, by no incompetent judge, even of a still earlier date, and as the first and earliest English translation known. The following extract (the first chapter of Genesis) from this edition, is a highly curious and interesting specimen of early translations :

"In ye beginning God made of nought hevene and erthe. For sothe the erthe was idil and voide; and derknessis werun on the face of depthe, and the spyrit of the Lord wos born on the waters.

"And God seide, lizt be maid, ond lizt wos made, and God siz the lizt it wos good, ond he departide the lizt fro derknesses, ond he depide ye lizt dai, ond the derknessis nizt, ond the eventyd and mornetyd wos made on dai.

"And (God) seide, make we man to oure ymage ond likenesse, ond be he souereyn to the fisshes of the see, ond to the volatilis of hevene, and to unreasonable beestes of erthe, ond to eche creature, ond to erthe crepinge beest which is movid in erthe, and God moid of nought a man to his ymage ond likeness. God moide of nought him, male and female."

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Several translations having appeared, we now come to the year 1526, when the New Testament, translated by Tindal, &c. was published by Grafton, which occasioned the then Bishop of London to issue a proclamation, demanding under "poine of excommunication, and incurring the suspicion of heresie, oll ond singular such bookes conteyning the translation of the New Testament in the Engliche tongue." This translation, containing, according to the decree, erroneous opinions, pernicious and offensive, seducying the simple people, attemptying by their wicket and perverse interpretations, to prophanate the majestye of the scripture, ond craftily to abuse the most holy word of God." This prohibition was little regarded, consequently the bishops and clergy made great complaints, and petitioned the king. They were, however, very soon bought up by Bishop Tunstal and Sir Thomas More, and burnt at St. Paul's Cross.

The ignorant and illiterate monks were so much alarmed when the Testament Aldemus translated the Psalms into Saxon, in

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appeared in our mother-tongue, that they declared from their pulpits, "that there was a new language discovered, of which the people should beware, since it was that which produced all the heresies; that in this language was a book come forth called the New Testament, which was now in every body's hands, and was full of thorns and briers."

The Vicar of Croydon, in Surrey, together with numerous other monks and priests, were also much terrified when the Scriptures first appeared in a printed volume, and the former thus expressed himself in a sermon preached at St. Paul's Cross :-"We must root out printing, or printing will root out us." As long as ignorance and hypocrisy could stand against the infant strides of knowledge and truth, this doctrine was enforced; but ultimately, as ever must be the case, bigotry and superstition were soon, in this particular instance, torn from their haughty and oppressive throne, and the vicar's prophecy was fully verified.

1532. The first edition of the whole Bible in the English language (the translation by Myles Coverdale) was published by Grafton. It was printed at Paris or Marsburgh, in Hessia. Six copies were presented to Archbishop Cranmer, and Lord Cromwell. It was a folio, dedicated to the king, in the following manner:

"Unto the moost gracyous soveraygne lord kynge Henry the eyghth, kynge of Englande and of France, lorde of Irelande, &c. Defender of the Fayth, and under God the chefe suppreme heade of the churche of Englande.

"The ryght and just administracyon of the lawes that God gave unto Moses and unto Josua; the testimonye of faythfulness that God gave to David: the plenteous abundance of wysdome that God gave unto Solomon the lucky and prosperous age with the multiplicacyon of sede which God gave unto Abraham and Sara his wife, be given unto you most gracyous prynce, with your dearest just_wyfe and most vertuous pryncesse quene Jane."

This dedication is thus subscribed:"Your grace's humble subjecte "and daylye oratour,

"MYLES COVERDALE." It appears by what Coverdale says here, and elsewhere, that the Holy Scripture was now allowed to be read, and had, in English; but not so always, for in some part of his reign, Tindal's Bible was suppressed, by act of parliament; indeed, the Bible was absolutely forbidden to be read or expounded in our churches; but the Lord Chancellor,

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the Speaker of the House of Commons, Captains of the Wars, Justices of the Peace, and Recorders of the Cities, might quote passages, to enforce their public harangues. A nobleman or gentleman might read it in his house or gardens, quietly and without disturbing good order; but women, artificers, apprentices, journeymen, husbandmen, and labourers, were to be punished with one month's imprisonment, as often as they were detected in reading the Bible, either privately or openly. "Nothing shall be taught or maintained contrary to the king's instructions;" 32 Hen. VIII. c. 39. Such, however, was the privilege of a peerage, that ladies of quality might read "to themselves alone" and not to others, "any chap'ter in the Old or New Testament."

1536. About this time Bibles were ordered to be set up in some convenient place within their churches, so that the parishioners might resort to the same, and read it, and the charge of this book to be "ratably borne between them and the parishioners of one side; that is to say, one half by the parson, and the other half by them."

1539. In this year a large folio Bible was printed, called Cranmer's Bible, with the following title :

"The Byble in Englyshe. That is to saye, the content of all the Holy Scripture, bothe the Olde and New Testament, truly translated after the veryte of the Hebrue and Greke textes, by the dylygent studye of dyuerse excellent learned men expert in the forsayde tongues."

By a proclamation this year, it was ordained that every parish should buy a copy, under the penalty of 40s. The price of it bound with clasps was 12s. The Popish Bishops, two years afterwards, obtained the suppression of this book, and thenceforth no Bible was printed or sold during the remainder of the reign of Henry.

Edward VI. coming to the crown, 1547, Bibles were again permitted to be circulated.

Queen Mary ascending the throne, the Bible was again suppressed; but was happily restored by Queen Elizabeth, and an edition of the largest volume published before 1562.

1563.-March the 27th, a bill was brought into the House of Commons, that the Bible and the divine service might be translated into the Welsh tongue, and used in the churches of Wales.

1566.-The edition published in 1562, having been sold, a new one now appeared.

1568.-A new translation, promoted by Archbishop Parker, came out, called the

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"Great English Bible," and sometimes "the Bishops' Bible."

1572.-The above edition was again reprinted, and called "the Holy Bible," and had the distinction of being divided into verses, which was the work of different bishops.

1584.-The Papists now discovering that it was impossible to prevent the circulation of the Scriptures in the vulgar tongue, printed a copy at Rheims, and called it "the Rhemish Testament."

1603 to 1610.-The last and best English translation of the Bible was that occasioned by the conference at Hampton Court, in 1603. At this meeting many objections were made to the "Bishops' Bible," when, after due deliberation, it was recommended to have a new translation. King James accordingly issued an order to prepare one. "Not for a translation altogether new, nor yet to make of a bad one a good one; but to make a good one better, or of many good ones, one best." In 1604, fifty-four learned persons were appointed to this most important task; but they did not commence until 1607, when the number were reduced, by deaths, to forty-seven. Notwithstanding this diminution in their number, they completed their work in three years, and dedicated it to King James.

After this edition was published, the other translations dropped by degrees, and this became generally adopted. True, it was published by authority, but there was neither canon, proclamation, nor act of parliament to enforce the use of it. Selden, in speaking of this translation, says, "the translators in King James's time took an excellent way. That part of the Bible being given to him who was most excellent in such a tongue, and then they met together, and one read the translation, the rest holding in their hands some Bible, either of the learned tongues, or French, Spanish, Italian, &c. If any found any fault, they spoke; if not, they read on." S. W. B.

NOT FORSAKEN.-A FRAGMENT.

"Through life, in death, whate'er betide thee, To have that seraph form beside thee."

"I AM not forsaken," said Le Sage; "the hand of affliction has been laid heavily upon me, but the same power which, in its wisdom, visited me with sorrow and distress, administered also a strength which enables me to bear the painful vicissitudes of human life. I have the consolations of the Christian, who, submitting his own

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Not Forsaken.

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will to that of Heaven, beholds, in all the | them to their proper purpose and ultimate dispensations of Providence towards him, the indulgent and the chastening hand of a father: I have more, my friend," continued he, with much emotion, "I have more than this; I have a daughter-excuse a father's feelings-who inherits all her mother's gentleness and virtue, and whose only study is to cheer the bereaved heart of her remaining parent.

"These consolations," returned Philo, are peculiarly yours; they are the natural consequences of fervid piety to Heaven, and the paternal solicitude which you have displayed towards her who is to be the joy and comfort of your declining age, and whose smile of purity shall speak to your soul that peace, of which it is truly said, that it endureth for ever."

Le Sage took Philo by the hand, and led him into the garden. He pointed out to him the small white marble urn, consecrated to the memory of his deceased wife. There was a beautiful myrtle beside it, which Flora was endeavouring to train round the cenotaph. It had been planted by her mother; her father looked upon it with interest, and she valued it highly as a memento of her dear deceased parent. Le Sage indulged his feelings for a few moments, and stood wrapped in sorrowful reminiscences. Rousing himself, at length, from his reverie, he exclaimed to his companion: "I cannot expect that these things should greatly interest you, but you have a sensible heart, and can appreciate the feelings of a husband and father. When I look, Philo, on these emblems of mortality, a strange mixture of different emotions move me forcibly; I am at once joyous and sorrowful, despondent and grateful. I cannot forget the loss I have sustained, or how that loss has been supplied to me. Perhaps I ought to have no feeling but that of gratitude, if I would do justice to my daughter's merits, for she is all a duteous, loving child can be; "my dream by night, my pondered thought by day,my sweet companion, pupil, tutor, child!" Le Sage, again overcome by his feelings, suffered Philo to lead him into a little arbour that was near; the jasmine and woodbine which covered the trellis-work had been trained by the hand of Flora; where could her father rest so well as here !

Le Sage was one of those truly great minds which bear affliction as best becomes men and Christians. He was too sensible not to feel, and acutely feel, the sufferings of humanity, but he referred

design. Looking beyond the narrow limits of mere mortal vision, his eye was humbly, yet steadily fixed on that future world where vicissitude will not be known, and whose joys are of that unmixed description, that they cannot fade. Yet was Le Sage a man feelingly alive to the distresses of his fellow-men. Christianity had taught him resignation, but had not wrapped his heart in coldness; it had taught him to sorrow not as those without hope, but it did not lead him to condemn all expressions of grief as futile and effeminate. He bore privations and sufferings as becomes a man, but he also felt them as a man. He was a stranger to the proud, cold calculations of heathen philosophy, which refuse to consider pain as an evil, and which, at the best, could only inculcate a stoical indifference or a total apathy, but could never throw one gleam of comfort over the rugged path of life, or lift the soul for an instant above the dark confines of the grave.

Le Sage had recovered his usual firmness and strength of mind, and was discoursing with Philo on subjects of literature and philosophy, when at the bottom of the long vista of trees leading to the garden, a female of elegant appearance was seen approaching towards them. A look of fatherly love beamed on the countenance of Le Sage. "It is Flora," said he; "she has prepared our evening meal, and is coming to find me, and lead me to the house, as is her custom." Philo contemplated with increasing interest the approach of the fair messenger. She came, not in the consciousness of superior beauty, tripping along like a Parisian belle, or a female of the haut ton, but with that modest dignity of carriage which always distinguishes the truly virtuous woman, above the flippant part of the sex. She advanced towards her father with an expression of love and respect. Le Sage took her hand mechanically, and prepared to walk back to the house. "Flora," said he, "this is our friend Philo, of whom you have heard me speak." She curtsied. "Your supper is waiting for you, father," said the lovely girl in a voice, not less sweet than that which fell like soft music on the ear of our first parent in paradise. 66 Father,"-no words can describe the tone and gesture with which this fond appellation was spoken, nor any artist portray the expression of love which beamed in the countenance of both father and daughter. Terms sufficiently delicate and expressive have

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Purgatorian Society.

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never yet been found to describe that beau- | agreed to, and adopted, the following tiful and holy tie

"Which binds the daughter to her father's breast."

Le Sage, accompanied by Philo, and holding his daughter's hand, set forward towards the house. When they arrived in the drawing-room, every thing around indicated the deep attention which Flora devoted to her father's happiness. With an acknowledgment of thankfulness to Heaven, they sat down to their repast, and when it was over, the prayer, and the evening song of praise, brought them into the immediate presence of Deity, and restored to them the departed wife and mother whom they had so lately lost. If we should attempt to describe the interesting appearance of Flora whilst kneeling by her father's side, it would only serve to show how very inadequate human language is to express purity and beauty approaching to perfection. Let us forbear to say more: there are flowers whose texture is so beautiful and delicate, that to touch is to injure them; and whilst we attempt to give their meed of praise, we sully them with our breath.

T. ROSE, London.

PURGATORY.

[The following is a literal transcript of a paper, the contents of which are now in full operation in Dublin. We have been informed that a similar contrivance to raise money is established at Preston, Lancashire.]

PURGATORIAN SOCIETY,

Instituted March 29th, 1806, and held at the Evening Free School, No. 43, Meath Street, Dublin.

In the Name of the Father, and of the Son, and of the Holy Ghost: Amen.-"It is, therefore, a holy and wholesome thought to pray for the dead, that they may be loosed from their sins."

2 Mac. xii. 45.

rules: viz.

1. That the affairs of this institution shall be regulated by the superior, rectors, and six of the members, who compose the Office for the Dead, who shall attend on every Sunday and Wednesday night, at nine o'clock throughout the year, at the above-named place, or any other place, which may be hereafter appointed, and there with attention and devotion recite the office for the dead, agreeable to the inten. tion that shall be then mentioned.

2. That every well-disposed Catholic wishing to contribute to the relief of the suffering souls in purgatory, shall pay one penny per week, which shall be appropriated to the procuring of masses, to be offered up for the repose of the souls of the deceased parents, relations, and friends, of all the subscribers to the institution in particular, and the faithful departed in general.

3. That the superior, rectors, and council shall continue in office for six calendar months, at the expiration of which time, candidates shall be nominated by the persons in office, who shall give due notice to the whole body of members who compose the office for the dead, that they may punctually attend on the first Sunday night in November, at seven o'clock, and on the first Sunday night in May, at eight o'clock, for the purpose of electing a superior, rectors, and council, to serve for the ensuing six months, and so in succession.

4. That any male subscriber who may be disposed to become a member of the office for the dead, shall be first reported by one or more of the members of the office, to the superior, rectors, and council, who shall investigate his character, and, if found well conducted, shall on that account only be admitted a member, and on no other account whatsoever.

paid.

THE members who compose the Society of 5. That each member, on entering this Office for the Dead, which commenced on society, do purchase a copy of these rules, the above day, at the said place, adopting in order to defray the expenses incurred by the spirit and meaning of the above sacred printing, and other contingencies; and that text, and wishing, in conformity to the the money arising from the weekly subdivine precepts of the Holy Catholic scriptions shall be disposed of to the most Church, to extend their charitable views necessitated clergymen, who will be rebeyond the grave, by relieving, as far as inquired to give receipts for what they are them lies, the suffering souls in purgatory, and inviting all tender-hearted Catholics, who have a feeling sensibility of the duty they owe their departed parents, relations, and friends, who probably may stand more in need of their commiseration at present, than at any period of their lifetime, to assist in the charitable and pious purpose of shortening the duration of their sufferings by the most easy means imaginable, have

6. That the spiritual benefits of this institution shall be conferred in the following manner, viz.-Each subscriber shall be entitled to an office at the time of their death, another at the expiration of a month, and one at the end of twelve months after their decease, also the benefit of the masses which shall be procured to be offered by the money arising from subscriptions, and

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which shall be extended to their parents, relations, and friends, in the following order that is to say, their fathers, mothers, brothers, sisters, uncles, aunts, and, if married, husbands, wives, and (children, if they have any departed who have lived to maturity.

7. That every member of the office for the dead, who serves the society in the capacity of superior, shall, at the time of his death, be entitled to three masses, to be offered up for the repose of his soul, and also every member who serves the office of rector, shall be entitled to the benefit of two masses, and every subscriber, without distinction, shall be entitled to the benefit of one mass each, provided that such member or subscriber shall die a natural death, be six months a subscriber to the institution, and be clear of all dues at the time of their departure; that care shall be taken by the surviving superior and rectors, that such soul - masses are punctually performed, agreeably to the intent and meaning of this institution.

8. That the superior, rectors, and council, be empowered to make, as occasion may require, such by-laws as they shall think expedient, provided they do not interfere with the spirit of these rules; the said by-laws are to be laid before the body at large, for their approbation, and that four shall form a quorum on the council.

9. That the superior shall, on every All-Souls-Day, advance to the parish priest of Meath-street chapel, whatever sum is necessary for obtaining an insertion in the mortality list of the altar, the names of the parents, relations, and friends, of all the subscribers to the institution, to be recommended to the prayers of the congregation, at every mass throughout the year.

N. B. Subscriptions received every Sunday night as usual, and new subscribers registered.

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And three long years the sluices of the sky
Turning the vales where milk and honey flow'd
Their influence to a guilty land deny,

To barren wilds, gaunt famine's dread abode.
At length the penal vengeance pass'd away,
And melting Mercy heard the Prophet pray;
Inspir'd the faith that turn'd aside the rod,

And touch'd with tenderness the heart of God.
He bow'd, he pray'd, but still the sky was clear,
Nor sound of gust, nor sight of cloud, was near;
Then from the earth on which he lean'd his head,
The Prophet rose, and to his servant said,
"Haste to the summit, the horizon sweep,
"And cast thine eyes along the distant deep;"
He went, he gaz'd upon the sky and main,
Still there was nothing-not a sign of rain;
Elijah said, "Go seven times"-and bow'd
His face between his knees-and now a cloud,
Small as a human hand, at first appear'd,
But quick as thought the mighty column rear'd
Along the sky-and black and wide it spread,
While the winds whistled round the mountain's
head.-

Say, muse, what truth dost thou from this deduce?
Has it a moral, meant for Christian use?
Yes, pilgrim, listen! there are gems and gold
Beneath the surface of this common mould.
In all thy trials through this world of wo;
In all thy ills, and thou hast ills to know,
Go to thy God, in patience, for redress;
Go seven times! and each the promise press :
But leave to him the mode, the time, the place
To hear thy prayer, and remedy thy case:
Be not impatient of a quick reply,
He may delay it, but he can't deny!

Pray, wait, and watch-then watch, and wait, and

pray,

And do it seven times on every day;
Thy full deliverance is surely plann'd,
Although it come but as a little hand:
The blessing in some simple medium lurks,
For not by miracle, but means, he works!
J. MARSDEN.

THE WAY OF TRUE REST.

(In Cella, Codice, Christo.*)

SAY, dost thou aspire after rest?

The wish of the gay and the grave; Or covet an halcyon nest,

Or "otium cum dignitate" crave?
O! listen awhile to my song,
No syren allures to destroy;
Oh! listen, ye fair and ye young,
I'll show you the pathway of joy.
It is not in bustle and show,
Gay circle, or vanity fair;
It is not in belle or in beau,

Pearl necklace, or tresses of hair: Books, rarities, pictures, and coins, The garden, the park, or the bower; The table where luxury dines

Ne'er yielded so pleasant a flower.

The theatre, opera, dance,

The festival, birth-night, or ball,
The fribble imported from France,
The beauty that captivates all,
Are counterfeit mimics of joy,
Which oft on the senses impose,
Right reason discovers the lie,
A death-bed their vanity shows!

Thomas à Kempis died in 1471, in the 91st year of his age. In a painting near his tomb, he is represented as sitting in a chair; a monk, on his knees before him, inquires, "Thomas, where shall I with certainty find true rest?" To which he replies, "Never canst thou find certain rest, but in the Cell, in the Bible, and in Christ, (in Cella, Codice, Christo.") See Townley's Biblical Literature, vol. i. p. 328.

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