6 "minds represent to us those tombs to which we are "approaching: where, though the brass and marble "remain, yet the inscriptions are effaced by time, "and the imagery moulders away.' The pictures "drawn on our minds are laid in fading colours; "and, if not sometimes refreshed, vanish and disappear." Locke: H. U., bk. ii., c. x., sec. 5. 66 (10.) Harmony of Sentences."It may be proper "to remark that our translators of the Bible have "often been happy in suiting their numbers to the 'subject." Grave, solemn, and majestic subjects undoubtedly require such an arrangement of words as runs much on long syllables; and, particularly, they require the close to rest upon such (syllables). The very first verses of the Bible are remarkable for this melody: "In the beginning God created the heavens and the earth; and the earth was without form and void; and darkness was upon the face of the deep: and the spirit of God moved upon the face of the waters." [Ev άpxy éоinσaτo ó teòσ τὸν οὐρανὸν καὶ τὴν γην, ἡ δὲ γὴ ἣν ἀόρατοσ καὶ ακατασκευαστοσ καὶ σκότος επανωτῆσ αβυσσου καὶ πνευμα θεου επεφέρετο ἐπάνω του τῆς ὕδατοσ.] Several other passages, particularly some of the Psalms, afford striking examples of this sort of grave, melodious construction. (Blair, sec. 13.) Dr. Hugh Blair was a celebrated Scotch Divine, A.D. 1718-1800. His name is familiar to those who read his sermons. His lectures on Rhetoric have obtained for him very high esteem. He was one of the ministers of the High Church. His lectures were read in the University of Edinburgh for twenty-four years. He was born in Edinburgh, A.D. 1718. He died December 24, 1800, aged 82 years. John Locke was born at Wrington, near Bristol, 29th August, A.D. 1632; and died at Oates, in Essex, October 28, 1704, aged 72 years. A name than which there is none higher in the English Philosophical Literature: the name of a man, surpassed by none, in that worth which constitutes the dignity of an independent English gentleman.-Griffin, Big. Сус. Thomas Reid, D.D., late Professor of Moral Philosophy in the University at Glasgow, was born on the 26th April, 1710, at Strachan, in Kinkardineshire, a country parish, situated about twenty miles from Aberdeen, on the north side of the Grampian Mountains. He died October 7th, 1796, aged 863 years or within 19 days of that age. Bishop Jebb strongly recommended Dr. Reid's works to his Candidates for Holy Orders. Dugald Stewart, born in Edinburgh, 22nd November, 1753; died at his seat on the Frith of Forth, June 11, 1828, the eloquent disciple of Reid, and chief expounder of the Philosophy of the Scottish School. He died in his 75th year. John Locke, Thomas Reid, and Dugald Steward have done to the world great service. The works of these great men should be carefully read by all, in early life, who intend engaging in the ministry of God's Holy Word, or who may devote their lives to literary pursuits. These men teach the mind to think, the heart to feel, the tongue to speak, and the pen to write. Dr. Blair has been represented as a translator of Dr. Campbell. Dr. Campbell's "Philosophy of Rhetoric" is the production of a mind more powerful than that which God had granted to Dr. Blair. It is possible that some may be induced to read both: but the lectures of Dr. Blair are more easily understood than the "Philosophy of Rhetoric" by Dr. Campbell. Dr. Whately, formerly Archbishop of Dublin, has published one volume on Logic, and one volume on Rhetoric. Mr. Walker, formerly a Fellow of Dublin University, has published a translation and notes of and upon the Latin Text of a Compendium of Logic by Dr. Murray, formerly provost of the Dublin University. Mr. Walker's book is very valuable—it is used as a text book in the Dublin University. The simplicity and ease and elegance of Dr. Blair's style have impressed my mind so favourably that I have made his work my text book in the sugges tions which I am endeavouring to give to the student. (11.) Association.-Conversation has assisted students in their efforts to improve their minds. The talented schoolboy aids his school-fellows in their studies, and receives applications from his fellowstudents, both class fellows and juniors, to assist them by translating their lessons, and by shewing to them how to write their exercises, and how "to do" their arithmetic, their Euclid, and their Algebra. In the Universities a talented class-fellow is a refuge for the distressed members of his class. He receives the reward of his kindness in the success of his efforts to assist his class-fellows. The In the entrance upon the stage of life, other sources are open for the improvement of the minds of those who have finished their required course of early education. The late Lord Derby, (Edward Geoffrey, Earl of Derby), has been heard to declare that neither the School nor the University made the man for the State. He stated that experience had taught him that association made the man. benefit arising from the society of men of information, of experience, of taste, was incalculably great. From these considerations a lesson may be derived, in the highest degree valuable in every stage of life. From childhood to old age we live to improve our minds and our hearts: to improve In social interourselves mentally and morally. course, a good and kind and well-informed man leads the conversation of the company to the advantage of all persons present; and the results of such conversation may be seen in the wise use made of it by some diligent student who has made up his mind to gather honey from every flower. In the last century, in Queen Anne's reign especially, (perhaps from the Revolution, A.D. 1688, to the Accession of the Georges, A.D. 1714,) the custom of having parties or clubs for literary conversation had great influence upon the social habits of the Londoners, and trained for future usefulness many who became distinguished members of society. Bishop Butler is reported to have composed his work on the Analogy between Natural and Revealed Religion from the notes and remembrances of such conversations on the subject of natural and revcaled religion. Bishop Berkley describes the efforts of such clubs to instruct, to inform the minds of its members and of its visitors, as well as to educate their minds, to lead them to think and to express their thoughts. Bishop Berkley's ironical picture of a Modish Philosopher is dated A.D. 1732. The Bishop makes Lysicles speak thus:-"I will undertake that a lad of fourteen, bred in the modern way, shall make a better figure, and be more considered in any drawing-room, or assembly of polite people, than one of four-and-twenty, who hath lain by a long time at school and college. He shall say better things, in a better manner, and be more liked by good judges." Euphranor: "Where doth he pick up this improvement?" Chi: Where our grave ancestors would never have looked for it: in a drawingroom, a coffee-house, a chocolate-house, at a tavern, or a groom porter's." ་་ Bishop Butler, at Queen Caroline's Philosophical parties, felt the necessity for composing his "Analogy." (12.) The Sublime in Writing.-"The true sense of sublime writing, undoubtedly, is such a description of objects, or exhibition of sentiments, which are in themselves of a sublime nature, as shall give to us strong impressions of them. But there is another very indefinite, and, therefore, very improper sense, which has been too often put upon it, when it is applied to signify any remarkable and distinguishing excellency of composition: whether it raise in us the ideas of grandeur, or those of gentleness, elegance, or any other sort of beauty. "In this sense, Cæsar's Commentaries may, indeed, be termed sublime; and so may many sonnets, pastorals, and love elegies, as well as Homer's Iliad. But this evidently confounds the use of words, and marks no one species or character of composition whatever. "It is, generally speaking, among the most ancient, that we are to look for the most striking instances of the sublime. I am inclined to think that the early ages of the world, and the rude unimproved state of society, are peculiarly favourable to the strong emotions of sublimity.' The genius of men is then much turned to admiration and astonishment. Meeting with many objects, to them new and strange, their imagination is kept glowing, and their passions are often raised to the utmost. They think and express themselves boldly and without restraint. In the progress of society the genius and manners of men undergo a change more favourable to accuracy than to strength or sublimity." "Homer is a poet, who, in all ages, and by all critics, has been greatly admired for sublimity, and he owes much of his grandeur to that native and unaffected simplicity which characterizes his manner." "In the twentieth book of the lied, where all the All gods take part in the engagement, according as they severally favour either the Grecians or the Trojans, the poet's genius is signally displayed, and the description rises into the most awful magnificence. nature is represented as in commotion. Jupiter thunders in the heavens: Neptune strikes the earth with his trident: the ships, the city, and the mountains shake: the earth trembles to its centre: Pluto starts from his throne, in dread lest the secrets of the infernal regions should be laid open to the view of mortals. The passage is worthy of being inserted"--· Αὐτὰρ ἐπεὶ μεθ' ὅμιλου Ὀλύμπιοι ἤλυθον ἀνδρῶν, Ωρτο δ' ἔρισ κρατερὴ λαοσσόοσ, αὖς δ' Αθήνη, Στᾶσ' ὁτὲ μὲν παρὰ τάφρον ὀρυκτὴν, τείχεοσ εκτοσ, Αλλοτ' ἐπ' ἀκτάων ἐριδούπων μακρὸν ἀΰτει.” But when the Olympians had come to the host of men, and violent discord arose-exciter of the people --and Minerva shouted-standing sometimes indeed at the dug fence outside the wall, sometimes on the loud-resounding shores, she vociferated loudly: “ Αΰε δ' Αρησ ἑτέρωθεν, ἐρεμνῇ λαίλαπι ἶσοσ, Ὀξὺ κατ' ἀκροτάτη πόλιοσ Τρώεσσι κελεύων, Αλλοτε παρ Σιμόεντι θέων ἐπὶ Καλλικολώνῃ,” And Mars, on the other side, like to an obscure tempest-'Og-violently exhorting the Trojans from the highest city, sometimes running along Simois upon Kallicalone: 66 “ Ὣσ τοὺσ ἀμφοτέρους μάκαρες θεοὶ ὀτρύνοντεσ I give mine own literal translation of the passage:"But when the Olympians came with the concourse of men, and vehement discord - agitator of the people-arose and Minerva shouted, and Mars, on the other side, shouted like to a furious storm. As the blessed gods, encouraging both, engaged, and (pnyvovтo-irrumpere fecerunt) caused violent discord to break out amongst themselves: the father, both of men and of gods, thundered fearfully from on high; but, below, Neptune smote the boundless earth, and the lofty tops of the mountains. the feet of the many-fountained Ida were shaken, and the mountain heads, and the city of the Trojans, and the ships of the Greeks; and underneath, Pluto-king of the Infernals-feared and fearing, leaped from his throne and cried aloud: lest aborc— the earth-shaking Neptune should break open the earth, and to mortals and immortals should appear his All habitations—fearful to behold-overspread with filth, which even the gods abhor. So great was the sound of the gods engaging in discord." The danger of imitation is so great that I wish to warn against it all who may feel disposed to attempt the sublime in writing. The following opinion of Dr. Blair is worthy of careful thought. In the Eneid of Virgil there is a description of Ætna.—Æn. iii. 371. "The mountain is at last personified by the poet, as a giant-'eructans viscera cum gemitu '-belching up its bowels with a groan." The success of the poet, in his description of Etna, is spoiled by this reference to the story of Enceladus. Sir Richard Blackmore, in a poem, has imitated the passage, and has (according to Dr. Arbuthnot's numerous observations in his Treatise on the Art of Sinking), represented the mountain as in a fit of the colic:: 66 Etna, and all the burning mountains, find Their kindled stores with inbred storms of wind "Such instances (writes Dr. Blair), shew how much the sublime depends upon a just selection of circumstances; and with how great care every circumstance must be avoided, which, by bordering in the least upon the mean, or even upon the gay, or the trifling, alters the tone of the emotion." When Julius Cæsar said to the pilot who was afraid to put to sea with him in a storm-“ Quid times? Cæsarem vehis."-What do you fear? You carry Cæsar-we are struck with the daring magnanimity of one relying with such confidence on his cause and his fortune. These words convey everything necessary to give to us the impression full. Lucan resolved to amplify and adorn the thought. Observe how every time he twists it round, it departs further from the sublime, until it ends, at last, in a timid declaration:: "Sperne minas inquit, pelagi, ventoque furenti Hanc Cæsare pressam Quid præstat Fortuna mihi."-Lucan, Phr.v. 578. Despise the threats, he says, of the sea, and give your sail to the raging wind. If you refuse [petere to seek] Italy by the advice of heaven [colo auctore the heaven being your adviser]-seek [Italy] by my advice (me [auctore] I being your adviser). You have this sole just cause of fear-that you know not your passenger-(Vectorem): whom the Deities never fail (or leave destitute), of whom Fortune then merits badly when she comes after vows. Burst through the midst of the storms securely by my protection. That is the labour of the heaven and of the seanot of our ship. The burden will defend from the wave this [ship] pressed by Cæsar: nor shall long delay be given to the savage fury of the winds; for that ship will profit by the waves: nor bend your hand. Avoid (or fly from)-with your sails the nearest shores: then believe that you possess the Calabrian harbour; when now another land shall not possibly (poterit) be given to our ship and to our safety. Are you ignorant what may be prepared by so great destruction-(strage-carnage)? (Storm). Fortune seeks-by the tumult of the sea and of the heaven-what she may give to me. I have quoted the passage fully-supplying what Dr. Blair omitted: and have given a literal translation. The writings of Ossian are, in Dr. Blair's opinion, full of examples of the sublime in writing. He instances in the description of the battle between Lochlin and Inisfail, and writes thus :-"Never were images of more awful sublimity employed to heighten the terrors of battle." The conclusion of Ossian's description is given in these words :-"The groans of the people spread over the hills. It was like to the thunder of the night when the cloud bursts on Cona, and a thousand ghosts shriek at once on the hollow wind."-Blair, Lecture iv. (13.) Beauty in writing." After having mentioned so many various species of beauty, it now only remains to take notice of beauty as it is applied to writing or discourse: a term commonly used in a sense altogether loose and undetermined. For it is applied to all which pleases, either in style or in sentiment, from whatever principle that pleasure flows: and a beautiful poem or oration means, in common language, no other than a good one, or one well composed. In this case it is plain the word is altogether indefinite, and points at no particular species or kind of beauty. There is, however, another sense, somewhat more definite, in which beauty of writing characterises a particular manner, when it is used to signify a certain grace and amenity, in the turn either of style or sentiment, for which some authors have been peculiarly distinguished. In this sense it denotes a manner neither remarkably sublime, nor vehemently passionate, nor uncommonly sparkling; but such as raises, in the mind of the reader, an emotion of the gentle and kind, similar to what is raised by the contemplation of beautiful objects in nature, which neither lifts the mind very high, nor agitates it very much, but diffuses over the imagination an agreeable and pleasing serenity. "Mr. Addison is a writer altogether of this character, and is one of the most proper and precise examples which can be given of it. Fenelon, the author of the Adventures of Telemachus, may be given as another example. Virgil, too, though very capable of rising, on occasions, into the sublime, yet, in his general manner, is distinguished by the character of beauty and grace, rather than of sublimity. Among orators, Cicero has more of the beautiful than Demosthenes has: for the genius of Demosthenes led him wholly toward vehemence and strength."-Blair, Lec. v. I now quote a passage from Homer as an example of beauty in writing. Mercury is sent to the cave of Calypso. The cave is described. The poet's sense of the beautiful in nature is manifest in the beauty of his writing. Calypso was one of the Oceanides, or one of the daughters of Atlas. Some say she was the goddess of silence. She reigned in the island of Ogygia, of whose existence there is doubt. Ulysses was shipwrecked on her coast. She received him with great hospitality. He lived with her as a husband. She offered immortality to him, if he would remain with her in this condition. He refused-he delayed, and after some years, Calypso suffered him to depart. Mercury by command of Jupiter-carried the message which must be obeyed. During his stay, Ulysses had two sons by Calypso, Nausithous and Nausinous. Calypso was inconsolable at the departure of Ulysses : Αδλ' ὅτε δὴ τὴν νῆσον ἀφίκετο τηλόθ ̓ ἐουσαν, Ἔνθ ̓ εκ πόντου βάσ εοειδεοσ ἥπειρόνδε, Ηιεν, ὄφρα μέγα σπεοσ ίκετο τω ἔνι νόμφη, Ναιεν ἐυπλόκαμοσ; τὴν δ' ενδοθι τετμεν έουσαν, Πῦρ μὲν επ' ἐσχαραφιν μέγα και το τηλόθε δ' οδμὴ, Κεδρου, τ' ευκεατοιο θύου τ ̓ ἀνᾶ νήσον ὀδώδει, Δαιομένων· ἡ δ ̓ ἔνδον τ' ευκεάτοιο ἀοιδιάουσ οπι καλῃ. Ἰστὸν εποιχομένη χρυσέτη κερκίδ ̓ ὑφαινεν. Ὕλη δὲ σπέοσ ἀμφὶπεφύκει τηλεθόωσα, Κλήθρη τ' αγειροσ τε και ευώδησ κυπάρισσος, Ενθα δε τ' ὄρνιθεσ τανυπίπτεροι ευνάζοντο, Σκῶπεσ τ ̓ ἴρηκέσ τε τανύγλωσσοί τε κορῶναι Ἐινάλιαι, τῇσιν τε θαλάσσια ἔργα μέμηλεν, Ἡ δ' αυτου τετάνυστο περὶ ςπείουσ γλαφυρότο Ἡμερὶς ἡβώωσα τεθήλει δὲ σταφυλῃσιν. Κρῆναι δ' ἑξείη πίσυρεσ ῥέον ὕδατι λευκῷ, Πλησίαι ἀλλήλων τετραμμέναι άλλυδισ άλλη. Αμφὶ δε λειμωνεσ μαλακδι του ἥδὲ σελίνου θήλεον· ἔνθα κ' ἔπειτα και ἀθάνατός περ ἐπελθῶν θηήσαιτο ἰδών και τερφθείη φρεσὶν σιν. Ἔνθα στὰσ θηειτο διακτοροσ Αργειφόντης. Homer's Od. Bk. v., v. 55. I translate the passage literally, thus:"But when he had now arrived at the island which was far distant, there ascending from the blue sea, he came upon the shore; till he arrived at a great cave, in which the beautifully-haired nymph dwelt, and he found her (εουσαν-being) employed within. A great fire was burning upon the hearth, and the scent of the split cedar and of the thya, a kind of cypress, was scented, οδωδει smelled through the island-Δαιομένων-as they were burning. But she herself within, singing with a beautiful voice, traversing the web, was weaving with a golden spindle. But a flourishing wood surrounded the cave, the elder treethe poplar—and the sweet scented cypress. There the wide-winged birds built their nests, (or inhabited their nests), the owls, the hawks, and the long-tongued crows, marine, and to them the works of the sea are a care, and in the same place (δ'αυτου) the (ηβωωσα) fruitful vine was extended (or spread) around the hollow cave, and it (τεθηλει abounded (flourished-was laden with) in grapes. But four (πιστρεσ Holic-for τεσσαρεσ) fountains, in order, fowed with pure (λευκω—white) water, near to one another, turned the one to the other, and around, soft meadows of violets and parsley had rich crops (θηλέον); and these, then, even an immortal coming would admire, when he beheld, and would be delighted in his mind. There standing, the messenger Argicide (Mercury) beheld (θηειτο) with admiration." I must now bring before the student another example of beauty in writing. I quote the words of Homer, descriptive of Juno, at the instigation of Minerva, arming for the war against the Trojans. The quotation is, in fact, a description of Juno's chariot. Juno thus addresses Minerva, and proceeds to her preparation for interference in the war: — “Ω πόποι, αἰγιόχοιο Διὸσ τέκοσ, ἀτρυτώνη, Ἦ ῥ ̓ ἅλιον τὸν μῦθον ὑπέστημεν Μενελάῳ, Ἴλιον ἐκπέρσαντ ̓ εὐτείχεον ἀπονέεσθαι, Εἰ οὕτω μαίνεσθαι ἐάσομεν οὖλον Αρηα. 'Αλλ, ἄγε δὴ καὶ νώϊ μεδώμεθα θούριδος αλκησ. Ὥσ ἔφατ', οὐδ' απίθησε θεά γλαυκώπις Αθήνη. Η μὲν ἐποιχομένη χρυσαμπυκασ ἔντυεν ἵππουσ Ἥρη πρέσβα θεά, θυγατηρ μεγαλοιο Κρόνοιο· Ἥβη δ' αμφ' ὀχέεσσι θοῶσ βαλε καμπύλα κύλα, Χαλκεα ὀκτακνημα, σιδηρέῳ ἄξονι αμφίσ. Τῶν ἤτοι χρυσέη ἴτυσ ἄφθιτοσ, αὐτὰρ ὅπερθεν Χαλκε ̓ ἐπίσσωτρα προσαρηρότα, θαῦμα ἰδέσθαι· Πλῆμναι δ' αργύρου εἰσὶ περίδρομοι αμφοτέρωθεν. Δίθροσ δὲ χρυσέοισι καὶ αργυρέοισιν ἱμᾶσιν Ἐντεταται, δοιαὶ δὲ περιδρομοι ἄντυγεσ εἰσιν. Τοῦ δ' εξ αργύρεος ῥυμὸς πελεν· αὐτὰρ επ' ἄκρῳ Δῆσε χρύσειον καλὸν ζυγὸν, εν δὲ λεπάδια.” Κάλ' ἔβαλε, χρύσει· ὑπὸ δὲ ζυγὸν ἤγαγεν Ηρη. Ἵππουσ ὠκύποδασ, μεμανῖ ̓ ἔριδοσ καὶ ἀυτῆσ. “Ο gods! invincible daughter of Agis-bearing Jupiter! certainly we have made vain our word to Menelaus, that having destroyed well-walled Ilion, he should return; if we shall allow destroying Mars thus to indulge his madness (μαινεσθαι): but come, pray you, (δη) and let us both (νών) think upon strong assistance." Ι "Thus she spake; nor did the blue-eyed Minerva disobey Juno-venerable goddess-daughter of the great κρονοσ (Saturn) (εποιχομενη going in haste) i.e., went determinedly and yoked, or prepared for the yoke, her golden-reined steeds. Hebe, indeed, (de) put on either side of the chariot the curved wheels, made of brass, having eight spokes (placing one on each side of the iron axle Their felloe (pronounced fello) was golden, incorruptible, but above (was) a brazen shoeing, fitted (to the gold) a wonder to behold. The naves (Πλημναι) indeed, (δε) are of silver, circular on each side. The seat (Διφροσ) was stretched (Εντεταται) with golden and silver thongs; and (δε) there are two circular roin (14.) Taste. "But then to explain this matter thoroughly, I must observe further, that this admissible diversity of tastes can (only) have place [only] where the objects of taste are different. Where it is with respect to the same object that men disagree, where one condems that as ugly, which another admires as highly beautiful; then it is no longer diversity, but direct opposition of taste which takes place; and, therefore, one must be in the right and another in the wrong, unless that absurd paradox were allowed to hold, that all tastes are equally good and true. One man prefers Virgil to Homer. Suppose that I, on the other hand, admire Homer more than I admire Virgil, I have, as yet, no reason to say that our tastes are contradictory. The other person is more struck with the elegance and tenderness which are the characteristics of Virgil; and I am struck with the simplicity and with the fire of Homer. As long as neither of us deny [denies] that both Homer and Virgil have great beauties, our difference falls within the compass of that diversity of tastes which I have shewn to be natural and allowable. But if the other man shall assert that Homer has no beauties whatever, that he holds him to be a dull and spiritless writer, and that he would as soon peruse any old legend of Knighterrantry as the Iliad: then I exclaim that my antagonist either is void of all taste, or that his taste is corrupted to a miserable degree; and I appeal to whatever I think the standard of taste to show to him that he is in the wrong. What that standard is, to which, in such opposition of tastes, we obliged to have recourse, remains to be traced. A standard properly signifies that which is of such undoubted authority as to be the test of other things of the same kind. Thus, a standard weight or measure, is that which is appointed by law to regulate all other measures and weights. Thus, the court is said to be the standard of good breeding; and the Scripture [to be the standard] of Theological truth."—— Dr. Blair, Lec. ii. CHAPTER II. THE BIBLE. are 1. The Bible is God's book, which contains God's will made known to man in the successive ages of the world. The word Bible (ó ßßloor-the book means book. "The Bible" is the book which surpasses all books in excellence, because, as Mr. Locke states his opinion:-"The Bible has God for its author; truth without any mixture of error for its subject; and the salvation of man for its object, or end." 2. The language in which the Bible was first written, is the Hebrew language. I mean by the word Bible, in this instance, the books of the Old Testament. Testament. Certain small portions of some of these books were written in the Chaldee language; for their authors lived in Babylon (Daniel, Ezekiel, Ezra, Nehemiah), and wrote during and after the captivity. 3. The New Testament authors wrote in Greek. The language usually spoken in the country was a mixture of Chaldee and Syriac. Our Lord and his Apostles used this mixed language. They quoted from a Greek translation of the Old Testament Scriptures made by the command of Ptolemy, king of Egypt, for the use of the Jewish colonists in his dominions, about two centuries and a half before the coming of Christ. 4. The Bible has been, since the days of the Apostles, translated into various languages. The translation which was used in the Western or Latin church, is in the Latin language, and is called the Vulgate; another translation by St. Jerome, (born A.D. 331, died A.D. 420), has also been in use. 5. The desire to possess the Bible, in the lauguage which people commonly speak, was felt by persons who were led to doubt the truth of the doctrines which had been taught in the church of Rome for many ages past. 6. In the fourteenth century such desire was in the hearts of some good people who lived in England. A clergyman named Wickcliffe, Rector of Lutterworth, in Leicestershire (he died at his own Rectory A.D. 1384,) was the means of leading the minds of his countrymen to doubt the truth of the teaching of the Romish church, in which they had been brought up. He translated the Bible into his native language, and thus enabled men to see how far the word of God supported the doctrines concerning which doubts were beginning to be entertained. He was, at one period of his life, so dangerously afflicted by sickness, that the monks, anxious to give to him the rights of the church before he left this world, assembled in his room and told him why they came. He roused himself from his reclining posture, sat up in his bed, and gathering his little strength, requested their absence, declaring, "I shall not die but live, and declare the evil deeds of the friars."(See Ps. cxviii. 17.) 7. In the sixteenth century, Tindale translated the New Testament into English. Myles Coverdale translated the Old Testament into English, and, adding his translation of the Old Testament to Tyndale's translation of the New Testament, he published what was called Myles Coverdale's Bible. The same good man published a translation by another divine, under the name of "Matthew's Bible." 8. Cranmer, Archbishop of Canterbury, published what is called "Cranmer's Great Bible. Taverner published a translation of the Bible, called "Taverner's Bible." Thus in the sixteenth century four |