truth of Romish traditions; while he who had taken the bold stand in testimony, put into their hands the Word of God, the written record which declares both what are the grounds of our faith, and what is the obedience which that faith must exemplify.

The importance of this version is such that some account of its execution, and other circumstances connected with it, seem almost to be required. This translation was made from the Latin vulgate, and not from the original Greek. Wiclif probably did not know enough of Greek, and if he had he would have had no means of procuring a copy of the Greek scriptures. It was not until after the taking of Constantinople in 1453, that copies of the Scriptures and other M.S. in Greek, became known in western Europe. Wiclif's version then was from the Latin text of Jerome, than which none is more faithful, or has more the spirit of the original.

The translation of Wiclif is remarkable for its exactitude and fidelity. It is impossible to compare it with the vulgate, without seeing how attentively the translator has sought, without being too servile, to express all that the Latin expresses, and if possible in the same manner.

Many of the peculiarities of the Version of Wiclif are to be attributed to the phraseology of the times in which he lived; and it is remarkable that in his version of the Scriptures he writes far more intelligible English than in his other works. It is indeed wonderful that the language of nearly 470 years ago, should be so intelligible to us as the Version of Wiclif. Surely we may praise the providence of God, not only that an English version of the Scriptures was made in such a day as that of Wiclif, but also that the Version itself is such a one as it is.

It will be well to glance briefly at the three concluding years of the life of Wiclif. In 1381 he took a yet more decided stand at Oxford against the doctrines of Popery, than he had previously done. But there was one thing regarded by both Clergy and Laity, as the most profound of mysteries, against which he had yet to testify, and to show up all the errors which the commonly received doctrines concerning it entailed. This doctrine was Transubstantiation,-a doctrine, which if true, absolutely contradicted all that he had taught respecting the one sacrifice of Jesus Christ, and which in itself upheld the power and authority of Rome, against which he had so violently protested. It was not with the spirit of an impatient dogmatist, but with the

earnestness of a Christian, that he continued this opposition. In 1381 he drew public attention to it by twelve conclusions which he published at Oxford. But a message from the chancellor which was delivered to Wiclif, during one of his theological lectures, prevented his lecturing any more on that subject.

Further proceedings against him were postponed during the summer of 1381, by the insurrection of Wat Tyler, and other disturbances which drew public attention another way, but in 1382, Sudbury, Archbishop of Canterbury, and Courtney, Bishop of London, convened an assembly of eight Bishops and fourteen doctors for the purpose of formally condemning the doctrines held by Wiclif. The storm was however again averted, and Dr. Nicolas Hereford actually had the courage to defend Wiclif and his doctrines at great length in the University Pulpit. This produced a fresh commotion, which ended in Wiclif being expelled from his professorship, and banished from Oxford. He was then cited by Urban VI. to appear at Rome, but he was now suffering so severely from paralysis as to render his obedience, even had he been disposed, impossible. The remaining months of his life do not appear to have been molested. His days were drawing near their close, and he peacefully departed for his better inheritance, Dec. 29, 1384, aged 60 years.

We have thus briefly glanced at the life and labours of this man, whose efforts will not, in their results, be fully know until the day when the hidden things of darkness shall be brought to light, and every man have praise of God. The whole course of his testimony stands more or less in connection with his translation, either as leading to it, or resulting from it. Among all the forerunners of the Reformation, Wiclif stands pre-eminent, so that others who held his doctrines after him, seem to be almost forgotten, until after a century and half, the light of God's truth again shone forth. But there continued in this dark interval not a few who prized the truth of God more dearly than their own lives, amongst these are Santrè, Lord Cobham, White, Hoveden, and Tylsworth of Amersham.

After Wiclif's death, several copies of his versions, with alterations and emendations by various hands, appeared at different times, but they are not numerous and we cannot now dwell upon them.

In 1390, a bill was brought into the House of Lords, to suppress Wiclif's translation, but the influence of John of Gaunt was

so strong as to prevent any legislative prohibition of the Scriptures in English. About this time Wiclif's writings found their way to Bohemia, and there kindled a fresh flame, the light of which no power of pope or council could extinguish. When it was found that the enormities of the Papal system were becoming known, through the light of revelation, not only in England, but on the Continent, the indignation of Rome knew no bounds, and bills of the most ferocious kind were issued against all the holders of the Wiclif heresies. At a convocation at Oxford, they were formally condemned and the strongest measures resolved on, for their suppression. Meanwhile copies were rapidly multiplied, and the circulation of the Blessed Book daily extended. And, as it always happens, persecution only increased the curiosity to read and the anxiety to procure this remarkable book. In 1410, a copy of this Bible was publicly burnt at Oxford. 1411, Archbishop Arundel applied to the Pope for leave to burn Wiclif's bones, which was acceeded to at the council of Constance, 1415. In 1428, Richard Fleming, Bishop of Lincoln, who professed for a time the doctrines of Wiclif, was commanded by Pope Martin V., to execute the decree, which he accordingly did. The bones of Wiclif were dug up and burned, and his ashes were cast into a stream which flows by Lutterworth. By the light of the Word which he translated, we have, thank God, the blessed assurance, that this indignity offered to the soul of him who was at rest in Christ, will be no obstacle to that consummation and bliss reserved for him, when the summons shall go forth to gather God's saints together, who have made a covenant with him, with sacrifice.

Throughout the remainder of this century, scattered notices are to be found of those who in spite of the danger, read and circulated the English Scriptures. So great was the value set upon them that the price of one copy, viz:--4 marks and 40 pence, was the common yearly stipend of a Curate.

But the great lever of the Reformation was the printing press; by it, says Fox, as by the gift of tongues, the gospel soundeth to all nations under heaven, and what God revealeth to one man, is dispersed to many, and what is known to one nation is laid open to all. This discovery forms a new era in our subject, and must be considered in another chapter.

K. K.

"ABRAHAM'S BOSOM," AND "HADES."

"And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.-Luke xvi. 22—26.

What is the meaning of "Abraham's bosom ?" The generality of readers seldom pause to enquire what is the meaning, either of words or expressions, in the Bible; men usually read the Bible as they gaze at the sun, or contemplate a waving cornfield; used to the sight, they look, and are satisfied, without feeling at all concerned about the wonder before them: so in reading the Bible; they are used to its phraseology,-know also, from their youth, the contents of the very chapter which they are about to read-perhaps for the twentieth, the hundredth time, they expect to find nothing new; and their attention is not arrested by that which they do not understand; moreover, they seldom know that there is any thing which they do not understand. The writer of this paper, who has long been conscious of this circumstance, has often been struck with glaring proofs of it, which are commonly to be met with in reasoning with people who profess to know, and to be guided by, the Bible; they are always confident that the Bible is on their side; and when passage after passage is brought against their favourite notions, they shew a perfect acquaintance with the words and expressions, but a total ignorance of the meaning implied. By this is not meant that the same is just the case with the parable before us, the object of which, at all events, is almost self-evident; and it may not matter much, if people do not attach any definite meaning to the expression, "Abraham's bosom." Our object, however, is, to shew that this is a technical phrase, which was well known to those to whom the Saviour addressed the parable before us; and this will also explain the word which, in this parable, is translated "hell."

There has long been, at least since the Reformation, a controversy about an intermediate state between death and the resurrection. The Romish Church believes in a purgatory, which we reject (Art. xxii.) But an intermediate state our Church does not

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reject. In what condition men are after death, is hinted at in the last Collect but one, in our burial service; there is, for those who depart in the faith, "joy and felicity" at once; but the "perfect consummation and bliss" we look for after the resurrection. We do not intend to enter into the whole controversy; nor shall we state all that may be said on the subject; but the following passages are clearly on our side of the question; and we will content ourselves with referring to them, without much comment: Acts ii. 27, &c.; Eph. iv. 9; 1 Peter iii. 19; iv. 6, &c. That the preacher in 1 Peter iii. 19. was Noah, and by the "dead," in 1 Peter iv. 6, be meant persons "dead" afterwards, but alive at the time of the preaching, are devices so arbitrary, as scarcely to deserve a refutation; but we do not of course, contend for the notion that any conversions ever have taken, or now take place, in the other world. (2 Cor vi. 2.) With regard to Eph. iv. 9, we are sorry to venture an interpretation, contrary to the opinion of our inimitable and excellent Bishop Pearson (On the Creed, Art. "Descended into Hell.") Bishop Pearson justly compares the expression in Eph. iv. 9, with Psalm cxxxix. 15; but the good Bishop is certainly mistaken, in considering the expression in the Psalm to mean something above ground; such indeed is its ultimate meaning; but David uses the expression as a figure; he is speaking of his Mother's womb, which, though of course above ground, he compares to a subterraneous cavern; otherwise, the language is deprived of all its force; and the expression itself, "lower," or "lowest parts of the earth," or " in the earth," (Prayer Book version v. 14.) must therefore mean really under ground, though representing some thing above ground; viz. his mother's womb, and so Eph. iv. 9, remains in its natural sense, and means Hades.

Let the reader now turn to the third Article of our Church, in her Thirty-nine Articles. That Article is now very short; but originally it had these additional words: " That the body of Christ lay in the grave until his resurrection; but his spirit, which he gave up, was with the spirits which were detained in prison or in hell, and preached to them as the place in St. Peter testifieth."

And we still confess in the Apostle's Creed, "He descended into hell," (Psalm xvi. and Acts ii.) The above concluding words of our Third Article were subsequently omitted, to attempt-in vain-to reconcile the Puritans; but the doctrine was not abandoned, nor any other doctrine, although many things were, perhaps unhappily, changed, in forms of expression, omission, &c., to please "mistakers," as the Church declares, "rather