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complains of Joye's forestalling him, and altering his translation.

Besides purchasing the copies of Tyndal, at Antwerp, other means were tried. Orders and monitions were issued by the archbishop of Canterbury, and the bishop of London, to bring in all the New Testaments translated in the vulgar tongue, that they might be burned; and to prohibit the reading of them. In 1523, king Henry VIII. ordered "all the books containing several errors, &c., with the translation of the Scriptures corrupted by William Tyndal, as well in the Old Testament as in the New, to be utterly expelled, rejected, and put away out of the hands of his people, and not to go abroad among his subjects." A proclamation was issued to the same purpose.

In 1535, a translation of the whole Bible, and the first English one ever printed, was completed under the direction of Miles Coverdale, who had assisted Tyndal. It was published in a folio volume, and dedicated to Henry VIII., and is generally called "Coverdale's Bible." The translation is said to be Tyndal's, from Genesis to the end of Chronicles, with the whole of the New Testament; and the remainder to have been Coverdale's. This was the first English Bible ever allowed by royal authority; lord Cromwell and archbishop Cranmer having, by their influence with the king, obtained an order soon after its publication, that "a book of the whole Bible should be provided, and laid in the choir, for every man that would, to look and read therein."

The following remarks, which were put forth by Coverdale in this edition of the Bible, are most judicious, and merit particular attention.

"Now whereas the most famous interpreters of all geve sondrye judgmentes on the texte, (so far as it is done by the Spiryte of knowledge in the Holye Gooste) methynke no man shoulde be offended thereat, for they referre theyr doynges in mekenes to the Spiryte of trueth in the congregation of God: and sure I am, that there commethe more knowledge and understondinge of the Scripture by their sondrye translacions, than by all the gloses of our sophisticall doctours. For that one interpreteth somethynge obscurely in one place, the same translateth another (or els he himselfe) more manifestly by a more playne vocable of the same meaning in another place."

There has been much controversy on

the question, as to what critical materials were employed by Tyndal and Coverdale, in forming this version of the Bible. Bishop Marsh has, we think, done much toward settling this interesting point. That Tyndal was a pretty good Greek scholar is generally admitted, but his acquaintance with the Hebrew language was extremely limited. In translating the books of the Old Testament, therefore, he was compelled to resort to previous versions, of whose language he had a competent knowledge, and re-translate, either wholly, or chiefly, from them. And that he has been greatly influenced in translating even the New Testament, by the German version of Luther, the critic just now referred to, has placed beyond all doubt. Of the general accuracy and excellence of this translation of the entire Scriptures, however, all competent to form a judgment on the subject have spoken in the highest terms. "The violent opposition it met with," says Geddes, a Roman Catholic priest,

66 seems to have arisen more from the injurious reflections' contained in the prologues, and notes, on the then established religion, than from any capital defects in the version itself. It was far from being a perfect translation, it is true, but it was the first of the kind; and few first translations will, I think, be found preferable to it. It is astonishing, how little obsolete the language of it is, even at this day; and, in point of perspicuity, a noble simplicity, propriety of idiom, and purity of style, no English version has yet surpassed it. The criticisms of those who wrote against it are generally too severe, often captious, and sometimes evidently unjust."

Other editions of the Bible succeeded the one published by Coverdale. In 1537, an edition was superintended by John Rogers, who afterwards suffered martyrdom, in the reign of queen Mary. It was published under the feigned name Thomas Matthewe. In 1538, a New Testament was published in Latin and English, bearing the name Johan Hollybushe; and in 1539, an edition of the whole Bible was printed by Grafton and Whitchurch. This edition was begun at Paris, by permission of the king of France, but had scarcely been entered upon, before the inquisitors interfered, seized all that had been printed, and condemned the impression to be burnt. It was afterwards completed at London. Being of a large size, it is sometimes called the

Great Bible, or Bible of the largest Volume; and, from having a preface prefixed to a second edition of it by archbishop Cranmer, is also frequently called Cranmer's Bible.* About the same time, Richard Taverner published an edition of the whole Bible.

It must be carefully noted, however, that these editions of the English Scriptures, and, indeed, all those which were published during the reigns of Henry VIII. and Edward VI. were only so many revised copies of Tyndal and Coverdale's translation. In some of them, the additions found in the Latin Vulgate, or in the Septuagint version, were inserted, either in a smaller character, or with some distinguishing mark. Tyndal's prologues and notes were also generally omitted, and some of the words most obnoxious to the Roman Catholics altered. Taverner is said to have receded the farthest from his prototype, and his editions are the worst.

Bishop Coverdale being compelled to leave England, during the reign of Mary, took up his residence principally at Geneva, where he engaged with some Protestant refugees in a new English version of the Scriptures, from the Hebrew and Greek languages, with notes; called, from the place, The Geneva Bible. The New Testament was published in 1557, and the whole Scriptures in 1560.

This edition purports to be a new translation from the originals; but it is evident that the former translation was taken as its basis, which, indeed, the editors have inadvertently suggested, when they speak of the New Testament having been conferred diligently with the Greek."

The last edition of the English Bible, previous to the present authorized version, here demanding notice, was that printed in 1568. This is called The Bishops' Bible. The work was divided into several parcels, and assigned to men of learning and character, selected for the purpose. Archbishop Parker had the chief direction of the affair, reviewed the performance, and gave the finishing

It is the Psalms belonging to this edition that are now found in the Book of Common Prayer.

hand to it. There is a peculiarity observable in the Psalms of this translation, for which there seems no apparent reason; viz. the word bx is translated LORD, and is translated Gor; contrary to general, if not universal custom. The Bishops' Bible, however, can, by no means, be regarded as a new translation from the originals; it is a corrected edition of the Great Bible, chiefly in the way of more literal rendering.

Thus we have briefly reviewed those editions of the English Bible which were undertaken from the time of Wiclif to that of Parker; and from what has been stated the following facts will appear. The Bishops' Bible was only a revision of Cranmer's Bible; and Cranmer's Bible was only a correction of Matthewe's Bible, that is, of the translation made by Tyndal and Rogers. We see, therefore, the genealogy of the Bishops' Bible.

It now remains to give an account of the present authorized version, but this must be reserved for a future paper.

VARIETIES.

PREACHING AND PATRONAGE OF THE DEVIL. -There is one, who is the most diligent prelate and preacher in all England. And will you know who it is? I will tell you. It is the devil. He is never out of his benefice; be is never out of his parish; call on him, and you will always find him at home; he is never from his plough. The devil has, also, caused patrons to sell their benefices; yea, more, he gets himself to the University, and causeth great men and esquires to send their sons thither, and put out poor scholars that should be divines; for their parents intend not that they should be preachers, but have a show of learning.'-Bishop Latimer's Sermon of the Plough, London, 1548.

CATHOLIC PROHIBITION.-In Spain, lettuce is forbid to be eaten on Easter-day, under pain of the Inquisition. The reason of this is not mentioned, and is utterly beyond our comprehension. Dictionnaire Infern.

Nos. 1 and 2 contain Sermons by the Rev. JAMES PARSONS, just delivered at the Fitzroy Rooms, and the Tabernacle; and No.4, the Funeral Sermon for Mr. WILKS, by the Rev. G. COLLISON.

PUBLISHED BY COWIE AND STRANGE, PATERNOSTER ROW;
Where Communications may be addressed to the Editor, (post paid.)
SOLD BY ALL BOOKSELLERS THROUGHOUT THE KINGDOM.

Harjette and Savill, Printers, 107, St. Martin's Lane, Charing Cross.

A RELIGIOUS & LITERARY JOURNAL.

"" AS EVERY MAN Hath received THE GIFT, SO MINISTER THE SAME ONE TO ANOTHER."

No. 4.]

THURSDAY, FEBRUARY 19, 1829.

A FUNERAL SERMON,

[PRICE 3d.

PREACHED FOR THE LATE REV. MATTHEW WILKS, BY THE REV, G, COLLISON, AT THE FITZROY ROOMS, FEB. 8, 1829,

Hebrews xiii. 7, 8.Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation ; Jesus Christ, the sume yesterday, to-day, and for ever."

I STAND, my Christian friends, before you, to perform one of the most onerous services in which I was ever engaged; a service which I would most gladly have seen confided to other hands, and especially to the venerable man who addressed us over the remains of our departed father. Five and thirty years have I had the pleasure, and enjoyed the honour of his friendship; and I know not the service to which he ever called me, when health permitted, but I undertook to perform it; and the voice of his family, however painful to my own feelings, was a voice on such an occasion as the present, that I could not resist.

I throw myself upon your prayers, and may every heart be engaged in prayer, that the best wishes of our deceased friend's mind, when he was with us, may be accomplished on this occasion; while I say to you again, "Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation, Jesus Christ, the same yesterday, to-day, and for ever."

My object upon this occasion is twofold. My first duty is, to illustrate the exhortation which has just been read in your audience. My second duty will be to endeavour to lead you to consider its appropriateness to the solemn occasion which brings us together this day. May the help of the Spirit of Christ be granted, that your remembrance may be sanctified; that my mind may be

VOL I.

aided; that God may be glorified in all things, through Christ Jesus, to whom be glory for ever and ever! Amen. I crave then your serious attention

First.-To A BRIEF ILLUSTRATION OF THE EXHORTATION JUST READ IN YOUR AUDIENCE.

You will perceive, that it is an address of the venerable apostle Paul, to the members of the Church of Christ, at Jerusalem-the mother Church of Christ-the first of them-chiefly composed of Jewish believers, to remember their departed ministers and pastors. Doddridge has rendered the passage with great propriety:-"Remember those, who having presided over you, have spoken to you the word of God, considering the end of their conversation; follow the faith; Jesus Christ, the same yesterday, to-day, and for ever." And this is the order in which I shall consider the words on this occasion, The sense is the same, but the order is improved. I admit, there is a material difference, between the extraordinary ministers of the Christian church of that age, and the ordinary ministers of the Christian church in this age. There was a difference as to the state of their minds. The spirit of inspiration guarded them from error in doctrine. There was a difference in tongues. They knew the word of God in every language, or every dialect, and could announce the unsearchable riches of Jesus to every nation. There was a difference in the power with which they were invested. They could open the eyes of the blind,

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unstop the ears of the deaf, and cause thé lame man to leap as an hart. In other words, they could perform miracles to establish the Divine mission they had received from the Lord. It is not so now. These

extraordinary servants differed materially from all the ordinary servants of God, from that age to the present, and from this to the close of time. But although truth obliges me to notice this difference, you recollect, that the office is absolutely the same the same in its origin, "Christ Jesus, the same yesterday, to-day, and for ever."

As the author of the Christian ministry, he still walks in the midst of the golden candlesticks; still keeps to himself the prerogative of selecting his own ministry, and qualifying his own ministers. Christ is all in all in their ministry, if successful, and in every instance to him, and not to them, is the glory to be ascribed; and when they finish their course, he constantly terminates it. The office then, though it differs in some things, is substantially the same now as it was then.

Look at the passage, and you will observe, that the imagery is altogether pastoral. It is borrowed from the shepherd of the flock; and every body must observe, that the imagery is always sweet, attractive, and interesting. The shepherd and the flock combined, was a subject which always excited the imagination, and gained the affections of the heart. This is the imagery which the prophets have selected, to pourtray the duties of the minister and the people. This is the imagery which is applied to our Lord, who was "the chief shepherd and bishop of souls." Viewing the passage, then, as altogether pastoral, follow me for a few moments. If you look at the 17th verse, you will perceive that the sheep of his pasture are men: "Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account." "Remember those, who having presided over you, have spoken to you the word of God; considering the end of their conversation; follow the faith; Jesus Christ, the same yesterday, to-day, and for ever." Allow me to remind you

1. Of the objects of the pastoral office. "They watch for your souls." You are all aware, that man is distinguished from all the creatures around him, by the powers of mind which he possesses. What we call instinct in the animal tribes, soon arrives to perfection. The little bird, or bee, a thousand years ago, was as perfect as the bird or the bee is now; but the mind of

man acquires knowledge in one age, which is only the basis of his knowledge in another age. And what required the mighty genius of a Newton to accomplish, at one period of time, is but the basis of the achievements of his successors at another. None but the blessed Father of all spirits, could say to the mind, "Hitherto shalt thou come, and no farther." Here shall all thy acquirements be stayed. Souls capable of such advancement, are souls appointed by him that made them to live for ever. But they are wanderers and strangers from the fold of God; they have "erred and strayed from his ways like lost sheep." Capacity indeed, man possesses; but that kind of capacity which, without God, is like the bed of the ocean, bereaved of its waters. Capacity, sterile, barren capacity; without God, without Christ, without holiness, without hope, without heaven. One, my Christian friends, of the most striking views which scripture gives us of the importance of our spirits, is, that "He who was rich, for our sakes became poor." "Ye are redeemed, not with corruptible things, such as silver and gold, from your vain conversation, but by the precious blood of Christ, as of a lamb without blemish, and without spot." And he who is the same yesterday, to-day, and for ever, and who redeemed us, is the author of the pastoral office, and sends forth his pastors, or under-shepherds, to seek and to save the lost sheep-to go in quest of the lost sheep, "to seek and to save those that were lost." Therefore, the object of the pastoral office is, to bring souls to Jesus to watch for souls. These are the objects of ministerial labour; to win souls from ignorance to wisdom; from a world lying in wickedness to God; from selfrighteousness to Jesus; from seeking their happiness in the things of this world, to those things that are unseen and eternal.

Now look at the passage, and you will perceive, that the apostle adverts to four duties belonging to the pastoral office.

You

(1.) Pastors are your guide. Remember those that have the rule over you. remember that in eastern climes the shepherd went before the flock; and such is the imagery of the passage. The primitive pastors were guides; they went before the flocks. They were not magistrates, but ministers; they did not come to legislate, but to teach the laws of the great chief shepherd. Therefore you perceive they were their guides in doctrine, their guides in example. They endeavoured to go before the flock, and to guide them.

(2.) The apostle adverts to the duty of feeding the flock. Hence, he says, "Remember those who have been your guides, who have spoken to you the word of God." The food is the word of God, which is the instrument of regeneration, and the means of sustaining the life of a Christian. Your much venerated pastor, it is said, so loved the word of God, that he read it through four times in a year. His heart was so given to it, and so much attached to it, and so much occupied in it, as a guide, that it is said of him, that there have been known instances in which he read it through in thirty days: and he delighted to administer to you the word of God. "Remember those who have been your guides, who have spoken to you the word of God"

(3.) Pastors are to be vigilant: “ Watch.” They are to watch over the flock. The allusion is borrowed from the shepherd's care by night. It was to the shepherds, who were engaged watching over their flocks, by night, that the angel appeared to announce the advent of the Son of God. The term is here employed to denote the vigilance of the true Shepherd, watching by day, and by night. It is their duty to watch over, and to perpetuate the interests of immortal souls. "Watch," watch unto prayer, watch unto study, watch for opportunities by which you may promote the welfare of souls, watch to seize providences, to impress solemn and serious truths upon the mind.

(4.) Pastors are to give an account. They are to give an account of their flock to God. Several eminent commentators of Scripture have beautifully suggested, that this refers to a periodical account, because it is said in the 17th verse, "That they may do it with joy, and not with grief." Now, the final account of the faithful shepherd cannot be given with grief. Certainly, therefore, the passage alludes to the periodical accounts, which every faithful shepherd gives in to the chief shepherd. I mean by this, that true pastors are men of prayer, as well as of intelligence, and that while they watch over their flock, there is something that occasions joy, and they tell it to their lord; there is something that occasions grief, and they tell it to him. It is said of your venerable pastor, that he often pleaded at the domestic altar for his people, and, with tears, he prayed for some of whom he stood in doubt. He often gave an account, at the family altar, on the Monday after the labours of the Sabbath,

and sometimes he did it with grief, and sometimes with hope and joy. "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ, at his coming?" Then there is the final account. The under shepherd is gone to the chief Shepherd, to give an account of all the flock, and the account is received, and I have no doubt admitted, and, no doubt, is settled by the chief Shepherd and bishop of your souls. O, then, how solemn the recollection of this morning! For fifty-three years he administered, to some of you, and through a large portion of his ministerial life, to many of you, the word of God. "Remember, remember him, who having presided over you,' so long, went before you, fed you with the word of God, watched over you, gave in his periodical account, and is now gone to give in his final account of you. There is another feature in the exhortation; we therefore remind you,

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2. To consider the end of their conversation. The term conversation, in the sense of the New Testament, includes the whole of the manner of our life. Our life, in all its relations, in all its circumstances, in all its duties, in all its conditions. You are exhorted in all these points, to let your conversation be such as becometh the gospel. Now, the primitive pastors had a conversation, no doubt, which adorned the gospel: they were "Living epistles of Christ, (in their temper and actions), known and read of all men." And you will recollect, that the true Christian character is one of the means that God has appointed for the accomplishment of his own purposes, on the minds of others. The Christian character, in the domestic circle, often leads to the happiest results. O, how delightful it is, when our families are all of the family of God, of the "household o. faith!" When parents and their offspring are God's, in the bonds of an everlasting covenant: their conversation wins them, and allures them, and sends them away to bliss.

But, although the term "conversation" has this reference generally, and has that reference here, it is as to the end that I mean chiefly to consider it. The mannerin which the life was influenced, and in which the conversation was realized, not only for a period of ten, twenty, thirty, forty, or fifty years, but considering the end of their conversation.

Now it is generally supposed, that the

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