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it involved no end of toil, and trouble, and patience, to bring the new-found art of typography into such a service, his enterprise must be confessed to be of the highest rank in what is brave, indomitable, and holy in the history of human purpose.

which are esteemed by us to be a development of the teaching of the inspired Paul. They are in harmony with the theological system of the reformers and puritans-they are in substance very "Evangelical:" but we shall imperfectly estimate what Tyndale did, if we

Tyndale applied himself to the trans-judge of him from our own position, or lation of the Old Testament, as well as of the New. He was at Antwerp in 1529. In that city, then in the zenith of its maritime and commercial prosperity, and with its culture too of art, Tyndale was storing up for his native country, and for all England, richer wealth than Antwerp could send to London or Bristol- and was copying divinely painted pictures of patriarchal scenes, and of God's earliest visits to the sons of men. He had translated the Pentateuch, and was on his way with it from Antwerp to Hamburgh, when the ship was wrecked, and the fruit of toil for months and months was buried in the deep. However in 1530, January the 18th, there came out from some printing house in Marpurg-that pleasant old city which stands so invitingly on a hill, in the land of Hesse, on the road to Frankfort "the five books of Moses." The work of Scripture translation extends over the remainder of Tyndale's life to its close. He revised his New Testament, and published it afresh in 1534. Just before his death, he was employed upon a curious edition, in which he imitated the plan of Luther, who prepared a Testament in three different German dialects.

even from that of the later reformersfor we, and they too, were helped in arriving at sound conclusions, by the writings of previous divines; whereas Tyndale must have had his way to work almost, if not quite, alone. It is incredible, except to those who have carefully looked into the subject, how defective theological literature had been on the subject of justification, before the time of Luther and Tyndale; and it does not appear, from any evidence we possess, that the latter in this respect was aided by the writings of the former. Tyndale might read Luther, and we dare say did; but his elucidations of the method of a sinner's acceptance with God in "The Parable of the Wicked Mammon," bear incontestable signs of his having derived his knowledge originally and directly from the fountain of truth itself. Nobody knew better the superstitions which prevailed in his native land, and especially in his native county, and therefore, with skilful aim, he levelled blow after blow at the deceptive and rotten hopes of his fellow countrymen, telling them in quaint language, adapted to arrest and impress their attention, to trust in "The Holy Candle," wherewith alone they To the business of translator, Tyndale could be blessed at their last hour, when added the work of authorship. The a thousand other holy candles-and a first book he published was entitled hundred tuns of holy water—and a ship "The Parable of the Wicked Mam- full of pardons, and a sack full of friars' mon:" it bears date May, 1528, and coats-and all the ceremonies of the world came from a press at Marpurg. It in--and all the deservings and merits of cludes an exposition of the parable of all the saints, would be of no avail. the Unjust Steward, but for the most part it consists of an exposition of the doctrine of justification by faith, and of the necessity of personal holiness as the fruit of believing. With unmistakeable clearness, and irresistible force, he states and maintains those views

Tyndale's next book was entitled "The Obedience of a Christian Man." It treats at large of Antichrist, and with abundance of wit does our stern reformer expose the follies of Popery.

Spiritual feeling too, and good common sense came out, ever and anon, in un

mistakeable expression; as for example, when he says, "If a man feeleth that his heart consenteth unto the law of God, and feeleth himself meek, patient, courteous, and merciful to his neighbour, altered and fashioned like unto Christ, why should he doubt but that God hath forgiven him, and chosen him and put his Spirit in him?"

"The Practice of Prelates" is another of Tyndale's works, in which he shows that men ought not to leave God's Word to minister in temporal things, but should make it their business to teach lay people the way to heaven; that Peter was not greater than the rest of the apostles by any authority given him of Christ, and that the means may be traced by which prelates have fallen into worldliness, and the pope has attained his power.

We may just observe, that in "The Obedience of a Christian Man" and in "The Practice of Prelates" there are passages indicating plainly, that he believed in no priesthood but that of Christ and all believers; that ordination conveyed no virtue; that no other ceremony is at all required, in making spiritual officers, than to choose an able person, and then to rehearse to him his duty, and give him his charge, and so put him in his place; that sacraments are signs of truth, not mysterious channels of grace, according to patristic notions; that the power of the keys, and binding and loosing, is but to tell the people their faults, and to preach mercy in Christ to all that repent; that the New Testament recognises only bishops and deacons; and that ministerial support, whether in money, rent, or tithes, is to be at the liberty or freewill of the people. We know of no one among the reformers, except it be Zuingle, so advanced in his views, so bold in his positions, so perfectly lucid in stating them, in short, so rich in those germs of thought, both theological and ecclesiastical, which have so fruitfully grown, under the husbandry of our puritan and congregational fathers. Tyndale had to play the part of a

polemic. Assailed by Sir Thomas More, he repelled the attack with skill not inferior to that of his illustrious antagonist, but with sounder argument, The ability displayed in his answer to Sir T. More's" Dialogue" is very eminent, and more than confirms the impression made by other works, of the writer's extraordinary power and resources, his acuteness and wit, his logic and learning.

Of Tyndale's love to God and trust in Jesus there can be no doubt in the mind of any who have read his life and studied his works. It is not as a hard dry dialectician that the man brings out the truths of the Gospel, but with that indescribable unction, which makes the reader feel how the heart was beating fast, while the pen recorded living words, and that, not unlikely, tears were welling up into the writer's eyes. The story of his life at Antwerp, as told by Foxe, is extremely touching; how he was a great student and earnest labourer in the setting forth of Scripture; how he named Monday and Saturday his pastime; how on the first of these he visited poor men and women who had fled from England by reason of persecution; and how, on the latter of these days, he walked round the town seeking every hole and corner dwelt in by the poor; and how, through the liberality of the merchants, his almsgifts were large; and how, when the Sundays came, he went to some one's chamber and read a parcel of Scripture so fruitfully, sweetly, and gently, that it was like the Evangelist John, affording heavenly comfort and joy to his audience. "Now," says Foxe, "he was without spot or blemish of rancour or malice, full of mercy and compassion, so that no man living was able to reprove him of sin or crime, though his righteousness depended not thereupon, but upon the blood of Christ.”

The scene in a field outside the gates of Antwerp, where Tyndale met the English ambassador, Sir Stephen Vaughan, and declared his loyalty to the king, as well as his devotion to the work of God, is strikingly described by the am

bassador himself. "Sir," said he, "I am informed that the King's Grace is much displeased with me for putting forth certain books which I lately made in these parts, but specially for the book named 'The Practice of Prelates,' whereof I have no little marvel, considering that, in it, I did but warn His Grace of the subtle demeanour of the clergy of his realm toward his person, and of the shameful abuses practised by them, not a little threatening the displeasure of His Grace. In doing which, I showed and declared the heart of a true subject, which sought the safeguard of his royal person and the weal of his commons, to the intent that His Grace might be warned thereof in due time to prepare his remedies against the subtle dreams. If for my pains therein taken, if for my poverty, if for my exile out of my natural country, and absence from my friends, if for my hunger, my thirst, my cold, my great danger, wherein I am every where compassed, and finally, if for innumerable other hard and sharp sicknesses which I endure, yet not feeling their severity, because I hoped by my labours to do honour to God, true service to my prince, and pleasure to his commons, -how is it that His Grace, considering this, may either himself think, or by the persuasion of others be brought to think, that in this doing I should not show a pure mind, a true and incorrupt zeal and affection to His Grace?"

During another interview, also related by Vaughan, it appears that Tyndale assured him, if it would stand with the king's most gracious pleasure to grant only a bare text of the Scripture to be put forth among his people, as it was put forth among the subjects of the emperor in those parts, and of other Christian princes, were it the translation of what person soever his majesty pleased, he would immediately make a faithful promise never to write more, nor abide in those parts any longer, but immediately repair to England, and there most humbly submit himself at the feet of his royal majesty, offering

his body to suffer what pain, tortures, or death, the king might determine. And till that time he would abide all chances whatsoever, and endure all pain that could be borne or suffered. And as concerning his reconciliation, his majesty might be assured that whatever he had said or written in all his life against the honour of God's Word, on its being proved, he would, before his majesty and all the world, utterly renounce and forsake. But if those things which he had written were true, and agreed with God's Word, he asked why his majesty, having so excellent a gift of knowledge in the Scriptures, could wish him to do anything against his conscience?

The story of his apprehension further serves to reveal the character of the man.

He lodged in the house of Thomas Poyntz, an Englishman. The host was from home, when a person named Henry Phillips called. He asked Mistress Poyntz, "Where is Master Tyndale, and will he dine with me to-day? What good meat shall we have?" "Such as the market gives," was the housewife's reply. Whereupon Phillips left, and returned again at noon; when, seeing Tyndale, he said, "Lend me forty shillings, for I lost my purse this morning coming over the passage between this and Mechlin." Tyndale gave him the forty shillings, for in the wily subtleties of this world he was simple and inexpert. "Master Tyndale,” Phillips went on, you shall be my guest today." "No," he rejoined, "I go out to dinner, and you shall go with me, and be my guest, where you shall be welcome." Poyntz's house had a long narrow entry, in which two could not walk abreast. Phillips, with mock courtesy, prayed his companion to go first.

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Phillips being much taller than Tyndale, could be plainly seen behind him, and as they approached the door, certain men sitting outside rose up, and recognising Tyndale by the signs which Phillips made, immediately arrested him. The miscreant had planned that

these officers, for such they were, should be waiting when he brought his victim out; and they afterwards confessed that they pitied to see his simplicity when they took him.

As a prisoner of the Emperor, he was taken before the Procureur-General of Brabant, and was committed to the castle of Vilvorde, near Brussels. The enemies of Protestantism abroad were willing enough to seize, confine, and destroy such a witness for God's truth; but it would seem, from a letter written by Poyntz, Tyndale's host, that agencies were at work in England to procure his apprehension.*

True to his work, as one who had devoted his pen to the service of Christ's truth, Tyndale was busy in prison. "There was much writing and great disputation to and fro between him and those of the University of Louvain, in such sort, that they all had enough to do, and more than they could well wield, to answer the authorities and testimonies of the Scripture, whereupon he most pithily grounded his doctrine." In September, 1536, the martyrdom of Tyndale took place at Vilvorde. We have no detailed account of it. We are simply informed that he was first strangled, and then burnt, and that his last prayer was, "Lord, open the eyes of the king of England."

under the boards of the floor. Tyndale's treatises, too, were widely circulated, and we know that his "Practice of Prelates" was a favourite with Anne Boleyn; Henry himself perused it, saying, "it was a book for all kings to read."

Such facts are representative of hundreds of facts unrecorded in history. Tyndale's translations and treatises made him a preacher from the press, and over the water from Antwerp came the voice which it puzzled the powers of Church and State to silence-the still small voice of books, whispering everywhere into open ears, without being overheard.

How much the Reformation owed to Tyndale's pen! How much did the people of England owe to it under Henry! It was the Aaron's rod unrivalled, swallowing up every other. And how much, therefore, through what was then done, owe we to the busy quill, which for years imprinted truth in immortal books. Our version of the Bible had not been what it is but for Tyndale's. And his treatises, if not much known in our day, are still exerting on us a power, through the impulse they gave the English mind three centuries ago.

"A child-like simplicity, and a stedfast unobtrusive heroism, seemed to form the individuality of his moral

The main effect of his life was felt at first, and has ever since been seen flow-character. Well did he deserve the ing from his literary labours. His version was read by all ranks. Multitudes were refreshed by what he beautifully called "digging the wells of Abraham." In fields, and woods, and lonely dales, in chambers, closets, and secret places, was the black-letter Testament of Tyndale read with tears; and when the constable was coming in search of prohibited books, it was stealthily concealed

"This man was lodged with me three quarters of a year, and was taken out of my house by a sergeant of arms, otherwise called

a dore wardore, and the Procureur-general of

Brabant; the which was done by procurement out of England, and, as I suppose, unknown by the king's grace till it was done."

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encomium of the poet-'His tongue was never traitor to his heart;' and the acknowledgment of his adversary, the Emperor's procurator 'Homo fuit doctus, pius, et bonus.' As a translator, he has reared for himself a monument of fame, more during than brass; and, to carry out the allusion to the Roman poet, while a history of English versions remains, never will his name altogether die. Fuller pithily and justly observes of his version, and with these words we conclude what we hope will not be regarded a tedious notice of a man to whom England, and the Church of God, must ever feel greatly indebted: 'What

he undertook, was to be admired as glorious; what he performed, to be commended as profitable; wherein he

failed, is to be excused as pardonable, and to be scored on the account rather of that age than of the author himself."*

MOTHERS IN ISRAEL.

I. NOTICE OF MRS. REES, OF LLANELLY.

SHE was born at Llanelly,March 20th, 1799. Her parents, Mr. and Mrs. John Roberts, were much respected and beloved, and rose by industry and perseverance to wealth and influence. Sarah, afterwards Mrs. Rees, was the youngest of eight children, six daughters and two sons. At an early period of life she became seriously impressed with the importance of religion. The training of the family and of the Sabbath school contributed to strengthen and mature these impressions, and she became a member of the Baptist Church at Felinvoch, then under the pastoral care of the Rev. Daniel Davies, where her parents had been members for many years. From this time to the hour of her death she continued to grow in grace, and in the knowledge of the Lord and Saviour Jesus Christ.

On the 9th of January, 1832, she married the Rev. David Rees, at that time the only Independent minister at Llanelly. Comparatively few ministers of the Lord Jesus have entered life amid circumstances so favourable to a career of happiness and usefulness; but sunny mornings are not always the heralds of cloudless days, and in this case threatening and breaking storms diversified a life of great Christian usefulness.

From the year 1829, when Mr. Rees was ordained, seeing that the rapid prosperity of the town greatly multiplied its English inhabitants, he had made provision for one English service on the Lord's Day; and the Lord so blessed this arrangement, that in the year 1839, the Welsh Church resolved

to erect an English chapel, and twenty-four of the English members formed the nucleus of the new church. Mrs. Rees was not only one of the members, but became emphatically the nurse of the infant cause at Park-street. Up to this time the Welsh population, more especially, enjoyed her valued services; but now it became necessary that she should move in a new sphere, and the energy and perseverance which marked her course need no eulogy in that part of the kingdom. She relinguished the stated ministry of her husband, opened her house without earthly reward to the ministers supplying the Park-street pulpit, and paid constant attention to the spiritual edification of the English settlers in the town, inclined to worship with Nonconformists, In doing this, and in doing it so well, in the face of much opposition from envy and bigotry, we hesitate not to say that she was one of a thousand." The trials of her life were not only severe, but of the most varied character, but well did she exemplify the promise, "In quietness and confidence shall be your strength." It was in the year 1851 that her heavenly Father brought her faith and resignation to the severest test. This was on Saturday, the 9th of August. On that day her husband was from home, fulfilling a preaching engagement. She was at home, and alone, when in the evening of the day the sad tidings came that her Luther and Frederick were drowned! They with three of their companions had gone to bathe at a place where they Introduction to Bagster's "Hexapla."

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