on the alert, and by their personal exertions counteract, as far as possible, the secularizing influence of a worldly policy in the affairs of the kingdom of Christ. In looking back, therefore, on the Reformation, we cannot but regret, that the intentions of some of the good reformers were not carried into full effect. They were eminent for their attachment to divine truth, and just hatred of the corruptions of the times. But a fear of irritating, a wish not to shock the habits and prejudices of men too much; or rather, perhaps, a cherished hope, that by degrees all they desired would be accomplished, have left the work imperfect. This was the opinion of more than one of their number, when they found that advantage was taken of their desire to conciliate, and we are not saying too much in asserting, that many persons in our national establishment at this day lament that the work of reformation proceeded no farther than it did. Wm. Tyndall is far better known as a translator of the New Testament into English, than by any of his other works. To those who are acquainted with the biography of the reformers, the particulars of his life are well known. So that it will be sufficient for our present purpose to give a mere outline of his history. as his opinions became known, he Being His situation having now become dangerous, as his patron could not with safety to himself protect him, he left Little Sudbury, where he resided, and came up to London, where he preached for some time in the church of St. Dunstans, in the West. Through the medium of a friend, he made application to Bishop Tunstall to be appointed one of his chaplains. Being unsuccessful, he remained about half a year in London, and was supported during that time by Mr. Humphrey Monmouth, Alderman of London, who was a favourer of the opinions of Luther. He still applied closely to his studies, and his mind being bent on a translation of the New Testament into English as the most likely means to enlighten the people in the knowledge of true religion, he was desirous to accomplish it with all speed; but aware of the danger of attempting such a work in England he went to Germany, where he consulted with Luther and his But learned friends, and afterwards re Wm. Tyndall was born in the year 1500, on the borders of Wales. He was brought up from a child in the University of Oxford. He received his knowledge of grammar, logic, and philosophy, principally in St. Mary Magdalene's Hall, where there is still preserved a painting of him. He early imbibed the doctrines of the Reformation, and privately instructed some of the scholars and fellows of his college in his views of theology. His behaviour was such that he gained a high reputation for morality and learning. tired to Antwerp, where he immediately commenced his translation of the New Testament. In the prosecution of his important undertaking, he had the assistance of John Frith and William Roye, the former of whom we shall have occasion to speak of more particularly, the latter was burnt in Portugal on a charge of heresy. The New Testament was finished, and printed in 1526, in octavo, without the translator's name. As there were only 1500 copies printed, and all that could be collected in England and Holland were committed to the flames, this first edition is very rare. A copy was found in Ames' Collection, and, after his death, sold for fourteen guineas and a half. The scheme which the Bishop of London adopted to destroy this work of Tyndall's, and his want of success, are well known. The translator having received the money, which the Bishop unwillingly sent, printed another and more correct edition, which came out in 1534. In the interim several editions had been printed by different individuals; this, together with Tyndall's new and improved edition, spread more widely the knowledge of the Scriptures. The burning of the New Testament created a strong prejudice against the Papists; it was regarded as a profanation, and as much as any circumstance injured their cause. The people very naturally concluded, that the New Testament must be opposed to the Romish Church, or the priests would not be so desirous to destroy it. Half instructed as they were, they could not be imposed upon by the abettors of Popery, who pretended it was out of love to their souls. The Roman Catholics asserted, that the translation contained a thousand heresies; nay, they went farther, and declared, that it was not possible to translate the Bible into English. Tyndall, in his preface to the five Books of Moses, written 17th Jan. 1530, alludes to the conduct of his adversaries, and states a few of his reasons for making a translation. "When I had translated the Newe Testament, I added an epistle unto the latter ende, in whiche I desired them that were learned, to amend if ought were found amisse. But our malicious and wylic bypocrites, which are so stubburne and hard hearted in their wicked abominations, that it is not possible for them to amend any thing at all (as we see by daylye experience, when both their lyvynges and doyngs are rebuked with the trouthe) saye some of them, that it is impossible to translate the Scriptures into Englishe, some, that it is not lawfull for the lay people to have it in there mother toung, some, that it would make them all heretickes, as it would no doubt from many thynges, whiche they of long tyme have falsely taught, and that is the whole cause wherefore they forbid it, though they other clokes pretende. "And as for my translation in which they affaine unto the lay people (as I have heard say) to be I wotte not how many thousand heresies, so that it cannot be mended or corrected, they have yet taken so great payne to examine it and to compare it unto that they would fayne have it, and to their own imaginations, and jugglying termes, and to have somewhat to rayle at and under that cloke to blaspheme the truth, that they might with as little labour (as I suppose) have translated the most part of the Bible. For they whiche in tymes past were wont to be so carelesse about the Scriptures have yet now so narrowly loked on my translation, that there is not so much as one, I therin, if it lack a title over his hed; but they have noted it, and nomber it unto the ignoraunt people for an heresy. Finally, in that theyve all agreed to drive you from the knowledge of the Scriptures, and that ye shall not have the text therof in the mother toung, and to keep the world still in darknesse, to the entent they might sit in the consciences of the people, thorow vayne superstition and false doctrine, to satisfy their filthy lusts, their proude ambition, and unsatiable covetousness, and to exalte their owne honour above Kyng and Emperour, yca, and above God hymnselfe." Tyndal proceeded in translating the five Books of Moses into English; but, happening to go by sea to Hamburgh to have it printed there, the vessel was wrecked, and he lost all his money,, books, wriG 2 tings, and copies, and was obliged to begin afresh. At Hamburgh, he met with Miles Coverdale, who assisted him in translating the Pentateuch, which was printed in 1530, in a small octavo volume, and apparently at different presses. He afterwards made an English version of the Book of Jonah, with a large prologue, which was printed in the year 1531. According to Bale and Tanner, he did not translate any other books of the Scripture. Hall however states in his Chronicle "William Tindal translated the New Testament, and first put into print; and he likewise translated the five Books of Moses, Joshua, Judicum, Ruth, the Books of Kings, and Books of Paralipomenon, Nehemiah, and the first of Esdras, and the Prophet Jonas, and no more of the Holy Scriptures." From Hamburgh he returned to Antwerp, and by the treachery of one Philips, who had obtained his friendship for the basest purposes, he was betrayed into the hands of his enemies. A particular account of this transaction is given by Fox in his Acts and Monuments. He was conveyed to the Castle of Villefort, near Brussels, where he remained a prisoner'about a year and a half. The English merchants in Antwerp used every means to save him; but in vain, Tyndal was brought to trial, when he pleaded his own cause. None of his arguments, however, were admitted, and he was condemned. He was led to execution in 1536, being first strangled, and then reduced to ashes. His last words were, Lord, open the king of England's eyes." Thus was one of the greatest benefactors of his country destroyed; but what a system of religion must that be which demands or needs the blood of its opposers to support it? Though we know that the cruelties committed at the Reformation by the treacherous and judicial enactments of popery, were overruled by the Divine Being for the furtherance of true religion, yet, the odium and the guilt must for ever rest on the heads of those who devised and carried into execution such atrocious plans. Could we hear of an official disavowal of such deeds by the heads of the Romish Church, or a condemnation of the system that prevailed both before and at the Reformation, we should have some hope that Popery had become less sanguinary; that the putting to death of a heretic was not now consistent with their religion, and that they sought no support from it, but from the arguments of truth and righteousness. But is it not painful to know that the contrary is avowed and acted upon? When the deeds which we condemn as acts of murder, under the false pretence of doing good are eulogized rather than deprecated and abhorred, we cannot by a false liberality attribute a more gentle and persuasive character to their system, though circumstances may compel its abettors to act otherwise than when the power was in their own hands. When we witness the continued pretensions of the Romish See, and their enmity against the Bible, we should be truly thankful that such a man as William Tyndal dared to oppose the papists, by circula ting that sacred book before which Popery must at last fall, and by which anti-christian delusion must be destroyed. For a fuller account of Tyndal and his labours, we beg to refer to the first number of this Magazine-January, 1818. The volume of which the title stands at the head of this article, and from which we fear we have too long kept our readers, consists of various theological and controversial tracts, together with prologues to different books of scripture. The author evidently appears to have been one of the most vigorous writers of the age in which he lived; and in some of the quotations which we shall have occasion to give, it will be seen that his expressions possess all the freshness and decision of a man who had been convinced of the justice and importance of his cause, and was persuaded that it would prevail, though persecuted and opposed. There are some parts of his writings in which he is exposing the absurdities and wickedness of the Romish church, that may be considered as too much in the style of invective, an error into which almost all the writers both before and after the Reformation fell. Well acquainted with the chicanery, the treachery, and cruelty of the Romish religion, having most of the evils present to their view, having experienced suffering, either in their own persons or in the persons of their friends, and aware of the ruin that had been brought on many souls-we are not to wonder that their language is strong, and many of their expressions such as we should not find it necessary to employ in the present day. The epoch of the Reformation was not a sentimental period, it was not a time for the productions of timid and hesitating minds: a mere whitewashing of the system that prevailed would not do; its enormities were to be exposed, and if there was any thing that appeared disgusting in the exposure, the blame must rest with those who corrupted and defiled the religion of Christ. No simpering no delicate, gentle handling of the subject would do; it never could be properly reached, unless a vigorous arm was extended and exerted to detect the sophistry, to exhibit the impostures, and to expose to public view the traffic in the souls of men, which had been for ages inseparably connected with the religion of the church of Rome. The first part of the volume consists of Prologues to different books of the Old and New Testa ments, and in commencing his Prologue to the Five Books of Moses, he very properly shows the use of the Scripture, and how we ought to study the sacred volume. The following remarks may convey a valuable lesson to care less readers of the Bible. "Though a man had a precious jewvalue therof, nor wherfore it served, he ell and a rich, yet if hee wiste not the were neither the better nor richer of a straw. Even so though we read the Scripture, and bable of it never so much, yet if one know not the use of it, and wherfore it was geven, and what is therein to be sought, it profiteth us nothing at all. It is not enough therefore to read and talk of it onely, but we must also desire God day and night instantly stand and feele wherfore the Scripture to open our eyes and to make us underwas geven, that we may apply the medicine of the Scripture, evry man to his own sores, unless then we entend to be idle disputers and braulers about vain words ever gnawing uppon the bitter barcke without, and never attaynyng unto the sweet pith within, and perse cuting one another in defending of lewde inventions." imaginations and phantasies of our own (To be continued.) ANALYTICAL AND CRITICAL NOTICES OF NEW PUBLICATIONS. Original Memorials; or Brief Sketches of real Characters. By a Clergyman of the Church of England. 12mo. 4s. -London: Hatchard. THIS little volume has both affected and delighted us. Though anonymous, and so far coming in a questionable shape, it has so many marks of authenticity, that we cannot for a moment hesitate in giving full credence to its statements. It is printed at Wycombe, and if we are to follow, as from other circumstances we are inclined to do, the leading of that indication, we can only regret, that those interesting. 46 Analytical and Critical Nolices of New Publications. [JANUARY, a series of pages have been sent forth without He was accustomed to take long jour nies on foot, and on one of these "Pentered the door of the first I have a mind to read, landlord, can I am sorry to say, Sir, we have no books 1 given that up many years.'-' Given up The pious guest found great difficulty in his earnest conflict with this strange misconception; nor did he succeed until by a skilful use of the weapon which the innkeeper was abusing to the purposes of self-destruction, he left him without reply. In answer to the observation-" It is impossible for a Publican to be religious"-P affirmed that it was the express declaration of Scripture, not only that he might be reliactual situation for that very purgious, but that he was fixed in his Desiring his host to read pose. "from the 24th to the 28th verse of the 17th chapter of the Acts of the Apostles," P went on as fol lows. ་་ You are here told that God has the controul and direction of all human events; that he exercises a direct and specific regard to the particulars of your life; that he determines its times and periods; and that he appointed the bounds of your habitation. Here then you are by the immediate arrangement of God. Nor is that all. The end of that arrangement, his design in placing you here is, that you should seek the Lord, feel after him, and find him. He has not only not put it out of your power to serve him by stationing you in this inn, but he has called you to it, that herein you may honour him, and seek your own true happiness." For some moments the man stood in silent wonder, lookingalternately at the open volume and the interpreter. Sir, you are right, and I am wrong. It is even so as you say. am concerned at my own ignorance and folly, and will strive to mend my ways, to go to church and read the word of God.' The landlord spent the evening I |