a

lation of Tyndal, be forthwith abolished, and forbidden to be used and kept; and also that all other Bibles, not being of Tyndal's translation, in which were found any preambles or annotations, other than the quotations or summary of the chapters, should be purged of the said preambles or annotations, either by cutting them out, or blotting them in such wise that they might not be perceived or read; and, finally, that the Bible be not read openly in any church, but by the leave of the King, or of the ordinary of the place; nor privately by any woman, artificers, apprentices, journeymen, husbandmen, labourers, or by any of the servants of yeomen or under;" but, through the interest of Cranmer, clause was inserted, allowing, "that every nobleman and gentleman might have the Bible read in their houses; and that noble ladies, gentlewomen, and merchants, might read it themselves, but no man or woman under those degrees;" which was all the Archbishop could obtain. In the same year Cranmer proposed, in convocation, that there should be a revision of the translations of the Bible; but so many difficulties were started by Gardiner, and the proposal was so feebly supported by the other bishops, that he was unable to accomplish his object, and desisted from the attempt. In the year 1546, the last of his reign, Henry issued a proclamation, prohibiting the having and reading of Wickliff's, Tyndal's, and Coverdale's translations, and forbidding the use of any other not allowed by parliament.

Though in the reign of Edward the Sixth the reading of the Scriptures was encouraged by royal proclamations, acts of parliament, and by all other means, and there were many impressions of the English Bible, it does not appear that there was any new translation of the Bible, or even any considerable correction of the old ones, during the seven years and an half that excellent prince sat upon the throne; but it was ordered, that the Epistles and Gospels, and the Lessons, both from the Old and New Testament, should be read in English in the churches, in the manner they now are.

The terrors of persecution in the reign of Queen Mary, drove many of our principal Reformers out of the kingdom: several went to Geneva, and there employed themselves in making a new translation of the Bible. The New Testament was published in 1557, and the remainder of the work in 1560. This is called the Geneva Bible. It was accompanied with annotations, which were, as might be expected from the place where they were written, of a Calvinistical cast; and, therefore, this translation was held in high esteem by the Puritans."

Soon after the accession of Queen Elizabeth, a new translation of the Bible was undertaken by royal command, and under the direction of Archbishop Parker. Distinct portions, fifteen at least, were allotted to as many persons, eminent for their learning and abilities; they all performed the work assigned to them, and the whole was afterwards revised with great care by other critics. This translation was published in 1568, with a preface written by the Archbishop; and it is generally called the Bishops' Bible, because eight of the persons originally concerned in it were bishops.

Since the Protestants had now made translations of the Bible into the languages of several countries, that the people might read the Holy Scriptures, the Romanists also, finding it impossible to keep the Bible out of the hands of the common people, made new translations into most of the languages of Europe, to oppose those of the heretics, (as they termed them,) and to keep the faithful (as they called those of their own communion) from reading translations made by Protestants. But there is this difference of principle in translations made by Papists and those made by Protestants, that the Papists have translated from the Latin Vulgate, as deeming it better, not only than all other Latin translations, but than the Greek of the New Testament itself, in those places where they disagree; whereas the Protestants, in their translations of the Holy Bible, have always had recourse to the original Greek and Hebrews Thus, when the Papists could not altogether suppress the knowledge of the Holy Scriptures, whereby their errors are discovered, they thought it the next way for their purpose, by their partial translation, as much as they could, to obscure them, and by their heretical annotations to pervert them. Hence, in the year 1582, came forth the Rhemish translation of the New Testament into English, in which the Papists retained many Eastern, Greek, and Latin words, and introduced so many difficult expressions, that they contrived to render it unintelligible to the common people. A translation of the Old Testament was afterwards published by them at Douay, in two volumes; the former in 1609, the latter in 1610.

(To be continued.)

FOR THE CHRISTIAN JOURNAL.

Constitution of the Female Bible and Prayer Book Society of Guilford, Vermont; adopted July 8, 1819.

"THERE are associations, who aspire at a humble distance to imitate and obey the merciful Redeemer, in the most important part of his mission; to promote which, funds are raised, and liberal sums distributed, not to heal the infirmities of the body, but the diseases of the soul; not to feed the poor with temporal bread, but with that bread of life which came down from heaven."

Whereas a number of ladies, members of the Protestant Episcopal Church, and others, have formed themselves into a society, under the name of the " Bible and Prayer Book Society," for the purpose of supplying the destitute with Bibles, Prayer Books, and Religious Tracts.

We, the subscribers, impressed with a sense of our duty and obligation, as disciples of the benevolent Redeemer, and of the importance and beneficial tendency of institutions which have for their object the diffusion of religious knowledge, and the building up of the kingdom of righteousness, do hereby form ourselves into a society, by the name of "The Female Bible and Prayer Book Society of Guilford," and

agree to adopt the following articles as rules and regulations for governing the same, to wit.

Art. 1. The name of this society shall be, "The Female Bible and Prayer Book Society of Guilford, Vermont."

Art. 2. The object of this society shall be to build up the faith, and spread the knowledge of our most holy religion.

Art. 3. To effect the purposes expressed in the preceding article, the society shall be under the government of a President, Treasurer, Secretary, and a Board of Managers.

Art. 4. It shall be the duty of the Secretary to keep a regular record of the proceedings of the several meetings of the society.

Art. 5. The Treasurer shall receive the amount of all subscriptions, keeping a regular and true account of the

same.

Art. 6. It shall be the duty of the Board of Managers, of which the President shall be one, to obtain subscriptions, to receive the money subscribed, and pay it into the hands of the Treasurer: also to receive all Bibles, Prayer Books, and Tracts, and adopt rules for procuring, and for the due distribution of the same.

Art. 7. An annual meeting shall be held on the second Thursday of July in each year, when the Managers shall make a report of the proceedings of the past year, of the existing number of subscribers, the number of books received, and how distributed. The officers of the society shall also be chosen at the annual meeting.

Art. 8. A person paying at least one cent per week shall be considered as a member, and entitled to the privilege of voting in the transactions of the society. Every member is at liberty to exceed the stipulated subscription, according to her pleasure. All subscriptions to be paid in advance.

Art. 9. All subscriptions intended to be discontinued for a future year, notice must be given between that time and the annual meeting.

Art. 10. All meetings of the Board and Society shall be opened with prayer by the President, or by some one appointed by her, who shall be at li. berty to use a form or not, as they judge best.

Officers of the Society for the year 1819. Lucretia Martin, President. Gratia Houghton, Secretary. Lucy Hyde, Treasurer.

Hannah Gregory, Eunice Bridgman, Hepsibah Field, Susan Burnet, Mercy Melendy, Henriette Boyden, Sarah Briggs, Mary Edwards, Priscilla Ward, Submit Reddington, Acksa Fosdick, Elizabeth Carpenter, Eunice Rose, Mary Billings, Hannah Packer, Eunice Ashcraft, Lydia Root, Desire Jacobs, Managers,

From the (Charleston) Sunday Visitant. DEPARTED this life on the 17th of May last, in the island of Cuba, the Rev. THOMAS FROST, Assistant Minister of St. Philip's Church, [Charleston] aged 25 years and 3 months.

He graduated at Yale College in the year 1813, and soon after became a candidate for holy orders. At this time his piety, his diligence as a student, and the modesty of his deportment gave a promise of his future excellence, and when scarcely 21 years of age, he was found fully prepared to be ordained a deacon, although he had been a student of theology only a little more than a year, a part of which time he was interrupted by ill health, and still more by the occupation of a tutor, in which he engaged contrary to the wishes of his nearest relatives, but from the most laudable motives. His studies were directed, and his character essentially improved by the judicious and affectionate counsels of the late Bishop of this diocess. Under such an instructor might have been expected such a pupil! So favourable was the impression made by his first exercises in the pulpit and the desk, that he was soon invited to the charge which he continued to hold until his lamented death. In his first sermon as Minister of St. Philip's church, he alluded to the circumstance of the same station having been held by his honoured father, in a manner which evinced at once filial tenderness, lively gratitude, and the diffidence of genuine merit.

Sensible of the responsibility of the sacred office, he submitted to a self-denial, and cheerfully undertook labours which would have been extraordinary at any period of life, and much more at that gay season when hope is bright, and the heart so naturally lights on every flower. His exertions were too great for his strength. The lamp of life burned too rapidly. After a few years he was compelled to lay aside his studies, and was never able entirely to resume them.

He had a mind capable of discrimination and patient of intellectual labour. His knowledge therefore was accurate, and founded on an enlarged investigation. In preparing his sermons he did not offer his first thoughts, or repeat the sentiments of others. He would examine the views both of those with whom he differed in opinion and of those with whom he agreed, and make such statements as were the result of much reflection. After his sermons were written, he would have them fairly copied, in order that he might improve their effect. The lamp of his study often burnt until the dawn of morning, and several of his sermons were the production of sleepless nights. He economised his time so as to give much of it to reading, and all that he read was his own, for he was in the constant habit of reflecting upon every page. He pursued knowledge as a recreation of a pure and elevated character, but principally as a means of usefulness. Much even of his light reading was made subsidiary to his theological studies. His love for the sacred profession, which seemed to increasedaily, was affectingly expressed a few weeks before his death: "I fear," says he in a letter, "that the work of the ministry, the choice of life, I must abandon."

He had the highest satisfaction in the services of the sanctuary; and during his exile from them, in pursuit of health, writing to a friend, he adopts the complaint of David; " Woe is me that I am costrained to dwell with Mesech, and to have my habitation among the tents of Kedar."

Strict fidelity to his engagements was a prominent virtue in the deceased. He was ever unwilling to undertake what he conceived was beyond his ability, and in fulfilling what he undertook, he spared neither time nor exertion. In his school, if there was a single pupil whose proficiency was not evident, he was made uneasy lest the fault might be in the instructor. It was probably on this account that the duties of tuition interfered so much with his health.

His feelings were strong on all subjects, but happily so controlled that they seldom flowed in any other channels than those of piety and benevolence. In his parochial visits he would weep with those that wept, and in the pulpit his emotions would sometimes suppress his utterance. In one of his last discourses, with an overflowing heart, and eyes suffused with tears, he enforced a solemn exhortation, by reminding the congregation that he was as one risen from the dead, and still standing on the brink of eternity.

He was remarkable for manly independence, which guarded him equally from disrespect and servility to those above him, and from haughtiness and familiarity to those beneath him. This excellent trait of character, which is generally the acquisition of a mature mind, seemed native with him; and it procured him a degree of respect which greatly subserved his usefulness in his holy office.

Short has been his career; but it has been bright. He rose with a mild splendour, and while ascending to the meridian has been struck from our firmament by the decree of that Providence who giveth not account of his doings. His flock already blessed by his ministry, had reason to expect a rich harvest from his augmented experience, if his life had been spared. And if they are so affected by his death, who can conceive the sorrows of his household, of those for whom and with whom he prayed morning and evening at the family altar. -The solace of a widowed mother; the hope of an infant yet to be told her loss; and the joy of the whole domestic circle cut off in its freshness! Blessed Lord, thou only canst fill up such a chasm! thou only canst provide balm for a wound

like this! Resignation is the gift of the Holy Spirit. It is the blessed fruit of the religion of the gospel, and herein the deceased has left his friends a good example. In one of his last letters he makes these humble and submissive reflections:

"What poor frail beings does sickness and disease reduce us to! How dependant upon those around us! I am one of those beings. In a strange land I must lean upon strangers. In addition to my other afflictions, I have been visited with deafness to a very distressing degree. I am unable to read. To converse myself would injure my lungs. I am debarred the pleasure of listening to other's conversation. 'Heaven sends misfortunes, why should we repine'-Oh! pray for your's truly."

From late English Publications. DISASTER OF JUGGERNAUT.

On the 5th July, 1818, the drawing forth of Juggernaut's car took place. On these occasions he is drawn by ropes to the temple of his brother Radhabullubh, about two miles distant. He is then let down by ropes, and carried into the temple. Here he stays eight days, to enjoy the society of his brother, during which time the influx of worshippers is immense. On the ninth day he is supposed to remount his car, and return to his own people.

The rich native to whom the car belongs, (the idol is the property of the lord of the soil on which the temple stands,) had recently built a house near the temple, for the convenience of his family on those occasions. The earth before it had been turned up, and having imbibed the rain which fell incessantly a day or two before the festival, was exceedingly soft. When, therefore, the car arrived at this spot, the wheels sunk into the earth, and every effort to extricate them proved ineffectual.-A heavy shower, which fell at the same time, dispersed the crowd, and the car, instead of proceeding nearly two miles, as usual, remained only fifty yards from its original station. The proprietor of the car, standing before it, lamented, in bitter terms, the ruin which the event entailed on his ancestor who had built the car. The Hindoos imagine that a man continues immortal as long as any great or important work he may have achieved continues to flourish: thus the Hindoos esteem Vamlike as still enjoying immortality, because his work is now in constant circulation among them. The stopping of the car defeated the purpose for which it was built, and plainly indicated that his ancestor had fallen from his immortality.

On the second day the people again applied their shoulders to the ropes in vain; the car was immoveable, and the whole multitude exclaimed, that nothing but the presence of his brother Radhabullubh would induce Juggernaut to move. Messengers were immediately despatched for Radhabullubh, who having come to a certain distance on the shoulders of his priests, they declared that he would proceed no further; that he had never gone further from his own temple on any occasion; and that he would not deviate from his usual course. This was, however, as the reader will easily perceive, merely a trick to obtain money. An eager debate now arose between the proprieter of the car, and the sacerdotal proprietors of Radhabullubh, and after much litigation, the priests consented for fifty rupees to allow him to pass the limit prescribed by their avarice. The money was counted down on the spot, and Radhabullubh proceeded towards the car. Enthusiasm now redoubling the efforts of the multitude, the car began to move. The propitious event was universally ascribed to the satisfaction of Juggernaut on beholding his brother. It, however, again remained stationary after proceeding but a few yards, and Radhabullubh was obliged to return without his brother.

In two or three days the priests of Radhabullubh began to feel the effects of Juggernaut's absence; the visits to the temple were few, and the offerings inconsiderable. These of ferings had been previously farmed out for 232 rupees, and the farmers plainly saw, that unless Juggernaut

could be brought to the temple, they should not only lose the profits which they usually made above that amount, but unable to realise even that sum. After various consulations, therefore, between the priests of both temples, Juggernaut was silently conveyed to his brother's on the evening of the third day.

The misfortune which had happened to the car, being almost unprecedented, filled the minds of the people with anxiety. They attributed it to various causes. Some said that the proprietor of the car had, contrary to his usual custom, partaken of food before the car was drawn forth. Others said that the god was incensed at the temerity of one of the proprietors, who had touched it while yet impure from the defilement of the dead body of a relative; while others maintained that the wrath of Juggernaut was excited by his having silver and not gold hands given to him. In these and similar conjectures did the deluded multitude indulge. To have said that he could not move his own car, would have been a rude slander on the "Lord of the world." To save his power, therefore, they charged him with passion, not considering that the attempt to secure to him the possession of one attribute, degraded his character in a worse degree. But one Brahman seemed to aim at something more dreadful; he dreamed, or pretended to dream, that the god had appeared to him, and told him that his car would not move unless a number of human beings were immolated, by being thrown under the wheels. Hearing this rumoured, and aware that the deluded multitude were capable of believing this, if urged on by the Brahmans, the missionaries at Serampore drew up and printed a tract of eight pages, in which they laid open to the multitude the true reason of the car's stopping; and begged them to consider what they could gain by worshipping so helpless a log of wood, pointing them at the same time to the true "Lord of the world," as waiting to be gracious to all in every nation, who turn to him through his Son. This was quietly circulated among