one of which appears in Matthew XXVI, where Judas is substituted for Jesus.

The Greek text used in the translation of these editions seem to have been taken from the editions which made their appearance in the sixteenth century, and wherever any other reading was followed the rendering may be traced to the Latin Vulgate. The chief guide, however, for the translators were the Latin editions of Stevens and Beza, and to a certain extent the Complutensian Polyglot. These were founded for the most part on manuscripts few in number, some of which have become known only within the past two or three centuries. Their publication has called forth not only improved editions of the Greek text, but a succession of instructive discussions on the variations which have been brought to light, and on the best methods of distinguishing original readings from changes introduced in the course of transcription. The primary and fundamental rule under which this translation was made was thus expressed: "The ordinary Bible read in the churches, commonly called the Bishop's Bible, to be followed and as little altered as the truth of the original will permit. Translations to be used when they better agree with the text than the Bishop's Bible, Tindale's, Matthew's, Coverdale's and Whitchurche's Geneva." This rule, which was substantially the same as that laid down at the revision of the Great Bible, in the reign of Queen Elizabeth, was

strictly observed. The translators do not, however, appear to have returned very frequently to the renderings of the other versions named in the rule, where those versions differed from the Bishop's Bible, but they seem to have made much use of the German version. Their work shows also traces of the influence of a version not specified in the rules, which version is the Rhenish, made from the Latin Vulgate, by scholars conversant with the Greek original. Another rule, on which those in authority laid great stress, related to the rendering of words that admitted. of different interpretations. It said: "When a word hath divers significations that is to be kept which hath been most completely used by the ancient fathers, being agreeable to the propriety of the place and the analogy of the faith." With this rule was associated another thus expressed: "The old ecclesiastical words to be kept and, the word Church not to be translated Congregation." This latter rule was carefully observed, but it may be doubted whether in the case of words that admitted of different meanings the instructions were very closely followed. In dealing with the more difficult words of this class, the translators regarded traditional interpretations, and the authority of the Vulgate, but as to the large residue of words which might properly fall under the rule they used considerable freedom. A third leading rule was rendered necessary by the experience derived from former versions. The words of this rule are as

follows: "No marginal notes to be affixed except for the explanation of the Hebrew or Greek words which cannot fitly be expressed in the text." Here the translators used some liberty in their application of the rule, for out of more than 760 marginal notes originally appended to the Authorized Version of the New Testament, only a seventh part consists of explanations or literal renderings, the majority of them being devoted to placing before the reader the alternative renderings which it was thought the passage or the words required. The notes referring to yariations in the Greek text amount to about thirty-five. Of the remaining rules it may be sufficient to notice one which was consistently followed: "The names of the prophets and the holy writers with the other names of the text to be retained as nigh as may be according as they were used." Dr. Ginsburg narrates some amusing facts connected with the preparation of the Authorized Version. He says that one of the editions which King James declined to allow the revisers to use as a help, contained marginal notes considered by the king as heretical and republican. It was the one in which appeared a note to the passage in the Epistle of St. Peter: "Fear God and honor the King." The note reads thus: "That depends upon circumstances. If the word of the king is in harmony with the word of God, obey the king, but if it is contrary to the word of God obey God rather than the king." When the fact is taken into consideration that

there was neither an English Grammar nor an English dictionary at the time when this work was performed, we must admit that notwithstanding its imperfections it is a marvel of perfection in the simplicity and beauty of its language.

The following versions of

THE LORD'S PRAYER.

will give a comparative view of the progress of Bible English:

O oure fadir that art in heuenes, halwide be thi name;

thi kyngdom cumme to;

be thi wille don as in heuen and in earthe; gif to vs this day oure breed our other substaunce;

and forgeue to vs oure dettis, as we forgeue to oure dettours ;

and leede vs nat in to temptacioun, but delyuere vs fro yuel.

Amen.

--Wycliffe, (about 1380.) O oure father which arte in heven, halowed be thy name.

Let thy kyndgome come,

Thy wyll be fulfilled, as well in errh, as it ys in heven:

Geve us this dayé oure dayly breede. And forgeve vs oure treaspases, even as we forgeve oure trespacers,

And leade vs not into temptacion : but delyuer vs from evell . . For thyne is the kyngedome and the power, and the glorye for ever. Amen.

Tyndale's Version, Our father which art in heaven, hallowed be thy Name. Thy kingdome come.

Thy will be done, in erth, as it is in heauen. Give us this day our dayly bread.

And forgiue vs our debts, as we forgiue our debters.

And leade vs not into temptation, bvt deliuer vs from euill:

For thine is the kingdome, and the power,

and the glory, for euer. Amen. -King Jame's Version (from a copy of the first edition of 1611.)

During this year the annual edition of Buxtorf's Hebrew Bible was put in type. John Buxtorf, a learned Hebrean, was born at Camen in Westphalia, where he died at the age of sixty-five. His rabbinnical learning was great, and he as the author of several valuable books, chief among which was this Hebrew Bible.

An edition of the Bible was printed in Hebrew at Venice by Raaun.

An edition of the Bible was printed in English at London by Jugge, in which the word balm was substituted for the word treacle thus printed in the edition of 1568.

The Ferrara edition of the Old Testament was reprinted in Judeo-Spanish at Amsterdam. The exiled Jews of Spain and Portugal established a press at Ferrara, and one of the most famous productions of this press is a Spanish version of the Old Testament said to have been translated from the Hebrew expressly for the Jews by Edward Pinell.

Another edition of the Breeches Bible made its appearance. It was so called because in Genesis III: 7th, the word now translated aprons is in this edition called breeches. A copy is in the library of the Theological Seminary at Morgan Park, Chicago, Illinois. CHARLES W. DARLING.

The original charter of Virginia by King James to Sir Thomas Gates, Sir George Somers and others, which is dated April 10, 1606, (4th James I.,) which provides for the establishment of two "Plantation Colonies," recites in the preamble that "We greatly commending, and graciously accepting of their desires for the furtherance of so noble a work, which may, by the providence of Almighty God, hereafter tend to the glory of his divine majesty in propogating Christian religion to such people as yet live in darkness and miserable ignorance of the true knowledge and worship of God, and may in time bring the infidels and savages living in these parts to human civility and to a settled and quiet government, d by these, our letters pattents, graciously accept of and agree to their humble and well intended desires, etc."

The Instructions" which accompanied this charter and which formed a part of it, breathes the very spirit of devotion, and ordains that all the presidents and the ministers of the said. several colonies respectively, within their several limits and precincts, shall with all diligence, care and respect, provide that the true word and service

of God and Christian faith be preached, planted and used, not only within. every of the said colonies and plantations, but also as much as they may amongst the salvage people which doe or shall adjoine unto them or border upon them, according to the doctrine, rights and religion now professed and established within our realme of England, and they shall not suffer any person or persons to withdrawe any of the subjects or people inhabiting or which shall inhabit within any of the several colonies and plantations from the same or from their due allegiance unto us, our heires and successors, as their immediate soveraigne under God."

By the second charter of May 23, 1609, it is stated in the last section, "because the principal effect which we can desire or expect of this action, is the conversion and reduction of the people in those parts unto the true. worship of God and Christian religion, in which respect we should be loath, that any person should be permitted to pass that we suspected to effect the superstitions of the Church of Rome; we do hereby declare that it is our will and pleasure that none be per

mitted to pass on any voyage from time to time to be made into the said country, but such as first shall have taken the oath of supremacy, for which purpose we do by these presents, give full power and authority to the treasurer for the time being, and any three of the council to tender and exhibit the said oath to all such persons as shall at any time be sent and employed in the said voyage."

By the instructions which were given to Governor Francis Wyatt, dated July 24, 1620, he was expressly enjoined "To keep up the religion of the Church of England as near as may be; to be obedient to the king and do justice after the form of the laws of England; and not to injure the natives; and to forget old quarrels now buried, and to be industrious and suppress drunkenness, gaming and excess in cloathes; not to permit any but the council and heads of hundreds to wear gold in their cloathes or to wear silk till they make it themselves."

The first settlers of Virginia landed on a low peninsulà on the James river, May 13, 1607, and gave the place the name of Jamestown, in honor of King James. A recent visitor to the locality says that "nothing remains of this famous settlement but the ruins of a church tower covered with ivy, and some old tombstones. The tower is crumbling year by year, and the roots of trees have cracked the slabs, making great refts across the names of the old armigers and honourables. The place is desolate, with its washing

waves and flitting sea fowl, but possesses a singular attraction. It is one of the few localities which recall the first years of American history; but it will not recall them much longer. Every distinctive feature of the spot is slowly disappearing. The river encroaches year by year and the ground occupied by the original huts is already submerged."

THE FIRST CHURCH IN AMERICA.

When the English settlers landed on this spot they pitched their tents, but soon abandoned them for the "boughs of trees." From the first they paid great attention to the exercise of religion, and an "old rotten tent" was the first church in the American wilderness. The next step was to stretch an awning between the trunks of trees; to nail a bar between two of these to serve as a reading desk, and here Mr. Hunt, who is spoken of as the "religious and courageous divine," read the services morning and evening, preached twice every Sunday, and celebrated the holy communion at intervals of three months.

After a while the settlers busied themselves in constructing a regular church. It was not an imposing structure, since the chronicle describes it as a "log building covered with rafts, sedge and dirt," but soon they did. better. When Lord Delaware came in 1610 he found at Jamestown a church sixty feet long and twenty-four broad, the first permanent religious edifice erected by Englishmen in North