teresting to compare it with several other versions, but we are admonished, that we may not longer trespass on the patience of our readers. We will therefore merely give an extract from this version, and one from Wiclif's, which we take from Wiclif's life by Le Bas. Our readers will see how much in advance of Wiclif's is Tyndale's. Wiclif's was made about 1380 from the Vulgate, and though copies were multiplied by transcribers, yet as it was not printed, it could not find its way into general use. How far Tyndale may have been aided by it in forming his own, we have no means of determining. The passages are the following, which for the sake of better comparison, we have placed in parallel columns.

WICLIF'S.

MATTHEW, CHAP. V.

TYNDALE'S.

THE V. CHAPTER.

When he sawe the people, he went vp into a mountayne, and when he was set, his disciples cam vnto hym, and he openned his mought, and taught them saynge: Blessed are the povre in sprete: for theirs is the kyng'And Jhesus seynge the people, dome off heven. Blessed are went up into an hil; and whanne they that morne : for they shalbe he was sett, his disciplis camen comforted. Blessed are the to him. And he openy de his meke: for they shall inheret the mouthe, and taughte hem; and erth. Blessed are they which seide, Blessid be pore men in honger and thurst for rightewesspirit; for the kyngdom of hev- nes: for they shalbe filled. Blessenes is herun. Blessid ben ed are the mercifull for they mylde men for thei schulen- shall obteyne mercy. Blessed weelde the erthe. Blessid ben are the pure in herte: for they thei that mournen; for thei schal shall se God. Blessed are the be coumfortid. Blessid be thei maynteyners of peace for they that hungren and thirsten rigt-shalbe called the chyldren of wisnesse for thei schal be ful- God. Blessed are they which filled. Blessid ben merciful men: suffre persecucion for rightewesfor thei schul gete mercy. Bless- nes sake: for theirs ys the kingid ben thei that ben of clene dome off heven. Blessed are herte for thei schulen se god. ye when men shall men revyle Blessid ben pesible men: for thei you, and persecute you, and shall schulen be clepid goddis chil- falsly say all manner of yvell dren. Blessid ben thei that saynges agaynst you for my suffren persecucioun for right- sake. Reioice and be glad, for wisnesse for the kyngdom of greate is youre rewarde in heven.

hevenes is hern. Ye schul be For so persecuted they the problessid whanne men schul curse phets which were before youre you, and schul pursue you and dayes. schul seye al yvel agens you Ye are the salt of the erthe. liynge for me. Joie ye and be but and if the salt be once unye glade for your meede is savery, what can be salted ther plenteous in hevenes: for so thei with? it is thenceforthe goode han pursued also prophetis that for nothynge, but to be cast oute weren bifore you. Ye ben salt at the dores, and that men treade of the erthe, that if the salt van-it vnder fete. Ye are the light ishe awey wherynne schal it be of the worlde. A cite that is salted? to nothing it is worth set on an hill cannot be hid, neover, no but it be cast out, and ther do men lyght a candell and be defoulid of men. Ye ben put it vnder a busshell, but on a light of the world, a citee sett on candelstick, and it lighteth all an hill may not be hid. Ne me them which are in the housse. teendith not a lanterne and put- Se that youre light so shyne betith it undir a bushel: but on a fore men, that they maye se candilstik that it give light to alle youre good workes, and glorify that ben in the hous. So, schyne youre father which is in heven. your light bifore men, that thei Ye shall not thinke that I am see youre gode workis, and glo- come to disanull the lawe, or the rifie your fadir that is in hevenes. prophets. no I am nott come to Nyle ghe deme that I cam to disanull them, but to fulfyll them. undo the Lawe or the prophetis, For truely I saye unto you, till I cam not to undo the lawe but heven and erthe perisshe, one to fulfille. Forsothe I sey to iott, or one tytle of the lawe you til hevene and erthe passe, shall not scape, tyll all be fulfilled. oon lettre, or oon title, schal not Whosoever breaketh one of passe fro the Lawe til alle thingis these lest commaundmentes, and be don. Therefore he that bre- shall teache men so, he shalbe kith oon of these leeste inaunde- called the leest in the kyngdome mentis, and techith thus men, off heven. But whosoever shall schal be clepid the Leest in the observe and teache them, that rewme of hevenes: but he that persone shalbe called greate in doth, and techith, schal be clepid the kyngdome off heven.' greet in the kyngdom of hevenes.'-Baber's Edit.

1 CORYNTH. XIII.

THE XIII. CHAPTER.

Though I speake with the tonges of men and angels, and 'If I speke with tungis of men yet had no love, I were even as and of aungels, and I haue not soundynge brasse and as a tynkcharite, I am maad as bras sown- lynge Cynball. and though I ynge, or a cymbal tynklygne, coulde prophesy, and vnderstode and if I haue profecie and knowe all secretes, and all knowledge:

alle mysteries and al kynnyng. yee, if I had all fayth so that I and if I haue al feith, so that I coulde move mountayns oute of moue hillis fro her place, and I there places, and yet had no love, haue not charite I am nought. I were nothynge. And though and if I departe alle my goodis I bestowed all my gooddes to fede into the metis of pore men, and the poore, and though I gave my if I bitake my bodi so that 1 body even that I burned, and brenne and if I haue not charite yet have no love, it profeteth me it profitith to me no thing. cha notbynge. rite is pacient, it is benynge. cha- Love suffreth longe, and is rite enuyeth not, it doith not corteous. love envieth nott. Love wickidli, it is not blowun, it is not doth nott frawardly, swelleth not, coueitous, it seekith not tho dealeth not dishonestly, seketh thingis that ben hise own. it is nott her awne, is not provoked not stired to wraththe, it thenkith to anger, thynketh not evyll renot youel, it ioieth not on wick- ioyseth not in iniquitie: but reidnesse, but it ioieth togidre to ioyseth in the trueth, suffreth all treuthe, it suffrith alle thingis, it thynge, beleveth all thynges hobileueth alle thingis, it hopith alle peth all thynges, endureth in all thingis, it susteyneth alle thingis. thynges. Though that prophesycharite fallith neuere doun. whe-inge fayle, other tonges shall thir profecies schulen be voided, cease, or knowledge vanysshe eithir langagis schulen ceese, ei-awaye yet love falleth never thir science schal be destried. awaye.

for aparti we knowen, and aparti For oure knowledge is vnparwe profecien, but whanne that fet, and oure prophesyinge is vnschal come that is parfyt, that perfet: but when thatt which is thing that is of parti schal be parfet is come: then that which auoidid. whanne I was a littil is vnparfet shall be done awaye. child I spak as a litil child, I When I was a chylde, I spake as undirstood as a litil child, I a chylde, I vnderstode as a childe, thoughte as a litil child; but I ynimagened as a chylde: but whaane I was maade a man sone as I was a man I put awaye Nowe we se voidide tho thingis that weren of all childesshnes.

a litil child. and we seen now in a glasse even in a darke speakby a myrour in derknesse, but ynge: but then shall we se face thanne face to face. now I knowe to face. Nowe I knowe vnparof parti, but thanne I schal knowe fectly but then shall I knowe as I am knowun. and now dwell- even as I am knowen. Nowe en feith, hope and charite these abideth fayth, hope, and love, thre, but the moost of these is even these thre: but the chefe charite.'-Baber's Edit. of these is love.'

In closing this article we would again remind our readers of the invaluable birthright which they possess in the liberty to use the word of God. Can they be too solicitous to improve it? Can VOL. VIII.

81

they be too wakeful against even the most incipient attempts or encroachments which have a bearing towards a wresting it from them? Can any one lawfully blame us, if we watch with interest and uncompromising dislike the movements in our own country of Popery, which in every other land has proved so deadly a foe to civil and religious liberty,-and whose records in the days of her power are so written in lines of blood, of men so holy and devoted? It might never, indeed, be in the power of any priesthood, to crush in our country the action of the press, or to destroy the testimonies of heaven, and utterly shut out the consolations which it may now freely bear to the humblest child of misery; but were the supremacy of corrupt Rome once established among us, would the book of God every where meet us as it now does,—would steam-presses so multiply copies of the word of life,-would associations be found to pledge their efforts to place a bible in every family, and the testament in the hands of every Sunday school scholar? We are not then unwise if we watch and pray, that this land, chosen as the asylum of the persecuted pious, may never forget its high destinies,-may open its eyes upon the machinations of concealed traitors,-may never succumb to the deceits of Jesuitical foes. Let our people become more and more acquainted with the histories of what Popery has done,—let them be conversant with the biographies of martyred reformers,-let them trace the progress of truth,-let them feel their responsibilities and, thankful to God for their privileges, resolve never to forfeit them by apathy or misconduct;-let them kindly, yet firmly, maintain their true position of Protestants, and foes to spiritual despotism in every shape, and aiming at no conquests but those of love and good will to men, let them press forward with high heaven's smiles, nerved to bear or to toil, as need may be,-let them do thus, and we shall not fear, that the very causes which threaten us may not be made to subserve in enlightening the ignorant as to the terms of salvation,-the way of life,-the knowledge of the bible. No future day will then record our Tyndale, -no such volume as that before us be drawn forth from the repositories of antiquity to testify of a people famishing under a scanty supply of heaven's own revelation. Nations, who never yet have been greeted with its tidings, will hail its messages of love, and from every quarter of our globe, glad voices of thanksgiving will go up to Him who sitteth on high, joining in the universal chorus which celebrates the triumph of the Son of God.

ART. VIII.-PHYSICAL THEORY OF ANOTHER LIFE.

Physical Theory of Another Life. By the Author of Natural History of Enthusiasm. New-York: D. Appleton & Co. 1836.

THE very able and ingenious author of the work whose title is given above, has, it seems, abandoned for the present the literary projects which he announced several years since, and in part has already executed. Having exposed those forms of spurious or perverted christianity, which are designated by the terms Enthusiasm, Fanaticisin, and Spiritual Despotism, he now deems it seasonable to desist, although several branches of the general subject remain untouched. The reasons for this course as adverted to in the writer's preface, are the revolution in the feelings of the religious community, the disposition for theological controversy, and the fact, that the spirit of contention has turned upon the very subjects included in his plan. He has, therefore, thought it best to retire from the field, as he does not wish to take a side, or add to the prevalent excitement, or labor without the prospect of a beneficial result. In his last work before this, Spiritual Despotism, he doubtless had a premonition, in the dissent which was expressed in respect to some of his principal positions, of what was to be expected from the prosecution of his proposed inquiries. Perhaps Mr. Taylor has done wisely in bending to the force of circumstances, instead of maintaining an obstinate resistance, especially as he indulges the hope, that a season of tranquillity and good feelings will again bless the religious community, when he may resume his difficult but important task. In the meantime he "returns to the favorite and peaceful themes of his earlier meditations and studies," and endeavors to advance the cause of truth, not as of late, by removing as far as may be the prejudices and perversions which have weighed it down, but by holding it forth in its elemental brightness. It cannot be doubted, that this gifted writer has done an acceptable service to christianity, in his attempts to divest it of those appendages which human corruption has fastened upon it in times past, particularly in the first two works above alluded to; and although he may have failed in his main design in Spiritual Despotism, it must be allowed, that he has shown admirable tact in his portraiture of the obliquities connected with false religion. He has not mistaken, probably, his vocation or his powers in adopting his late method of increasing the influence of the gospel, and notwithstanding he ventures upon a change at present, we trust, that the time will come ere long, when he may "safely and successively deal" again with "ancient misconceptions."

Mr. Taylor is a theorist of the boldest stamp. Not Locke himself, who has been styled "the glory of theorists," ever ven