tament; the first by Laurence Thompson, from Beza's Latin edition, with the notes of Beza, published 1582, in quarto, and afterwards in 1589, varying very little from the Geneva Bible; the second by the Papists at Rheims, in 1584, called the Rhemish Bible, or Rhemish translation. These, finding it impossible to keep the people from having the Scriptures in their vulgar tongue, resolved to give a version of their own, as favourable to their cause as might be. It was printed on a large paper, with a fair letter and margin: one complaint against it was, its retaining a multitude of Hebrew and Greek words untranslated, for want, as the editors express it, of proper and adequate terms in the English to render them by; however, many of the copies were seized by the Queen's searchers, and confiscated; and Thomas Cartwright was solicited by secretary Walsingham to refute it; but, after a good progress, made therein, archbishop Whitgift prohibiting his further proceeding, as judging it improper that the doctrine of the church of England should be committed to the defence of a puritan; and appointed Dr. Fulke in his place, who refuted the Rhemists with great spirit and learning. Cartwright's refutation was also afterwards published in 1618, under archbishop Abbot. About thirty years after their New Testament, the Roman Catholics published a translation of the Old at Douay, 1609, and 1610, from the vulgate with annotations, se that the English Roman Catholics have now the whole Bible in their mother tongue; though, it is to be observed, they are forbidden to read it without a license from their superiors.

King James's Bible. The last English Bible was, that which proceeded from the Hampton Court conference, in 1603; where, many exceptions being made to the Bishops' Bible, king James gave order for a new one; not, as the preface expresses it, for a translation altogether new, nor yet to make a good one better; or, of many good ones, one best. Fifty-four learned men were appointed to this office by the King, as appears by his letter to the archbishop, dated 1604; which being three years before the translation was entered upon, it is probable that seven of them were either dead, or had declined the task; since Fuller's list of the translators makes but forty-seven, who, being ranged under six divisions, entered on their province in 1607. It was published in 1613, with a dedication to James, and a learned preface; and is commonly called king James's Bible. After this, all the other versions dropped, and fell into disuse, except the epistles and Gospels in the Common Prayer Book, which were still continued according to the Bishops' translation till the alteration of the liturgy, in 1661, and the psalms and hymns, which are to this day continued as in the old version. The judicious Selden, in his

Table-talk, speaking of the Bible, says, "The English transla tion of the Bible is the best translation in the world, and renders the sense of the original best; taking in for the English translation the Bishops' Bible, as well as king James's. The translators in king James's time took an excellent way. That part of the Bible was given to him who was most excellent in such a tongue (as the Apocrypha to Andrew Downs:) and then they met together, and one read the translation, the rest holding in their hands some Bible, either of the learned tongues, or French, or Spanish, or Italian, &c. If they found any fault, they spoke; if not, he read on." [King James's Bible is that now read by authority in all the churches in Britain.]

Bibles, Welsh.--There was a Welsh translation of the Bible made from the original in the time of queen Elizabeth, in consequence of a bill brought into the House of Commons for this purpose in 1563; it was printed in folio in 1588. Another version, which is the standard translation for that language was printed in 1620: it is called Parry's Bible. An impression of this was printed in 1690, called Bishop Loyd's Bible: these were in folio. The first octavo impression of the Welsh Bible was made in 1630.

Bible, Irish.-About the middle of the sixteenth century, Bedell, bishop of Kilmore, set on foot a translation of the Old Tes tament into the Irish language, the New Testament and the Liturgy having been before translated into that language: the bishop appointed one King to execute this work, who, not understanding the oriental languages, was obliged to translate it from the English. This work was received by Bedell, who, after having compared the Irish with the English translation, compared the latter with the Hebrew, the LXX. and the Italian version of Diodati. When it was finished, the bishop would have been himself at the charge of the impression; but his design was stopped, upon advice given to the lord lieutenant and archbishop of Canterbury, that it would seem a shameful thing for a nation to publish a Bible translated by such a despicable hand as King: however the manuscript was not lost, for it went to press in 1685.

Bible, Erse. There is a version of the Bible in the Gaelic or Erse language, published at Edinburgh,

SHAKERS, OR SHAKING QUAKERS.

Or this extraordinary sect, I have but little information that can be relied on, except a pamphlet published by John Woods in 1826. He styles his publication "SHAKERISM UNMASKED" &c. &c. I shall quote the authors own words.

"As this little publication (says he) may extend beyond my personal acquaintance, I shall take the liberty of giving a brief history of my life prior to my union with the Shakers.

I was born in Albemarle county, Virginia, the 25th February, 1780. I came with my father, James Woods, to Kentucky, who settled in Garrard county. Having lived with him till I was about twenty-one years of age, I married the eldest daughter of Mr. Robert Brank of the same county. By the friendly attention of our parents, we had a comfortable start for a living. They gave us a good tract of land, and other property, necessary for persons in our situation.

Not very long after our marriage and settlement, the memorable revival of religion in Kentucky took place. My attention was arrested. I reflected upon my former and frequent vows to God, made while I was growing up to manhood, that when I became settled in the world, as I now was, I would no longer live in neglect of my duty to my God, and of my eternal interest. My own appointed time to commence the service of God had now arrived, and I seriously thought that if I neglected it, God would no longer sparc my fruitless life.

My father and the church to which he belonged, and the greater part of my relatives, who professed religion, were Presbyterians or Baptists of Calvinistic sentiments; and I, being raised up under their instruction and influence, thought if the doctrine of particular election and predestination, as I understood them, were true, there could be no evidence that I should obtain mercy, were I to seek it. Feeling a wretched, depraved heart, I thought it probable that a mark was set upon me in the foreknowledge of God, which destined me to eternal woe with devils and wicked men. Such thoughts depressed my mind almost to desperation. I labored to reform my life, and engaged in the duties of religion; but bondage, darkness and death, were the unceasing burden of my heart for eighteen months, at which. period I was happily relieved by the Saviour of sinners. I then experienced the peace and joy of God's people, and greatly de

lighted in the exercise of praise and thanksgiving. I felt the spirit of the revival then prevailing, the spirit of love and union with all the saints of God without regard to names or opinions.

I think it necessary in the chain of my narrative to give a concise statement of this extraordinary revival, to which I have just alluded. It was preceded by a very great concern among the professors of religion in the western country. In the circle of my acquaintance of the Presbyterian order, the professors greatly lamented their lukewarmness, and past inattention to the duties of religion. It was a time of great repentance and lamentation for sin and formality. The constant and almost universal prayer was, that God would revive his work in the midst of the years.

The Lord heard and answered the prayers of his people. A glorious reviving came from his presence, and various were the effects on the different subjects of it. Some, who once thought they had been converted, and brought to the knowledge of the truth, were now crying to God to undeceive them, to remove their false foundations, to take away their refuge of lies, and to establish them on the rock of ages. Others left such an intolerable weight and deep concern of soul, that their bodies were so cramped or convulsed, that they fell down, helpless and speechless, and had the appearance of death. Some were thus affected from a sense of the awful displeasure of God against sin, and a consciousness of their own guilt. Others, from views and considerations of the great goodness and love of God, which produce sweet feelings of repentance, with love and joy indescribable and full of glory. These effects were equally seen in the learned and unlearned, the rich and the poor, the bond and the free. Frequently their countenances seemed to shine, and more clearly expressed the heaven within, than the eloquence, which flowed from their tongues.

Sometimes their souls were so elevated with the beauty and excellence, which they saw in God and divine things, that they appeared to be unconscious of the passing events of time, and in this frame were often seen to dance like blazing seraphim, while surrounded with hundreds and thousands of gazing spectators, who were differently affected at the sight. Awful solemnity appeared in every face.

The report of these extraordinary works roused the country from their long sleep. The people convened together in such large assemblies, that the meeting houses could not contain them. They had to repair to the woods for worship. The preachers were so zealous and pathetic in their addresses, that the attention of almost all was arrested. The different denominations of

christians became friendly, and attached to each other, and cordially united in preaching, exhorting, praying and singing together; and frequently they were seen together at the Lord's table. The multitudes at length became so great and the meetings continued so long, that it was found impossible for one neighbourhood to support them in the necessaries of life. This inconvenience was remedied by this means. Families far and near brought provision in waggons and encamped on the ground in tents, made for the purpose. Hundreds and thousands staid at the encampment all night, and continued to keep up their acts of devotion night and day. The forest all around resounded with the cries, groans and prayers of those, who had retired thither for more private worship; and often their prayers ended in shouts and songs to him that loved them, and washed them from their sins

After this revival had continued two or three years, several of the preachers of the presbyterian order, were censured by their brethren for teaching doctrines, contrary to the confession of faith. The names of these preachers, are, Richard McNemar, Robert Marshall, John Dunlavy, Barton W. Stone and John Thompson. These men were zealously engaged in promoting the revival. They preached a free and full salvation to every creature through faith in the son of God, and humble obedience to the gospel. They rejected all creeds and confessions of faith as authoritative, but the bible. They said the Bible was the only book that christians should receive as the infallible directory to heaven, and that a proper understanding and practice of its precepts would qualify them for the enjoyment of God in eternity. They urged the necessity of believing in the Saviour of the world; and that now was the accepted time and day of salvation. In order to remove a subterfuge, to which many fled from the weapons of truth, saying they could not believe until God gave them faith, until they were regenerated, &c. they endeavored to prove that sinners had sufficient capacity to believe in Christ from the evidences given in his word; and that they believing in him, and coming to him, would be justified, saved and regenerated, by the spirit given them through faith.

They preached that God was no respecter of persons; that he was in earnest when he called upon all to repent and believe the gospel unto salvation, and that if any were damned, it would be, because they would not attend to the voice of mercy, which called them to the provisions of the gospel, so freely and fully offered.

Their former ideas of atonement they also rejected; as that Christ as a surety in the room and stead of the elect or of man