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Of the translation of the Bible into English, by John Wickliffe, the New Testament is known to most who have made the different versions their study, from the printed editions which have been long before the public: but it is not so generally known, that an earlier translation, both of the Old and New Testament, exists in MS., copies of which are of the most extreme rarity. Biblical students will rejoice to hear that the Old Testa ment of Wickliffe's translation, which has never yet been printed, will, conjointly with the earlier version, shortly be issued from the Clarendon Press, edited by Sir F. Madden and Mr. Forshall, whose names will at once guarantee the correctness and excellence of the laborious undertaking. The following are specimens of both. The second column is that of Wickliffe. Luke x ch. And lo a wise man of the lawe roose temptynge hym & seyinge; mayster what | And lo a wise man of the lawe roos up temptyng hym & seijnge, maister what thing doinge, schal I welde euerlastynge lijf; and he seyde to hym; what is writen thinge schal I do to haue euerlasting lijf. and hee seide to hym, what is writen in the lawe? how redist thow? he answerynge seyde, thou schalt loue the lorde in the lawe? how redist thou? and hee answeride & seide, thou schalt loue thi thi god of al thin herte & of al thi soule or lijf & of al thi strengthes & of al thi lorde god of al thin herte, & of al thi soule, & of al thi strengthes & of al thi mynde; and thi neyghbor as thi self. and ihu seyde to hym, thou hast answeride mynde, and thi neighboure as thi lijf. and ihu seide to hym, thou hast answerid rightly, do this thing and thou schalt lyue. forsothe he willynge for to iustifie rightli, do this thyng & thou schalt lyue. but hee willynge to iustefie hymself, seyd to Ihu, and who is my neyghbore? sothely Ihu biholdynge up hymsilf seyde to ihu, and who is my neighbour? and ihū biheld and seide, seyde, summan came doune fro irlm in iericho, and felde into theefes, the whiche A man cam dou fro ierlm in to Jerico, & fel amōg theeuis, and thei robbeden also robbiden hym and woundis putte in, wenten awaye, the man lefte halfe quicke. hym & woundiden hym, & wenten awaye, and leften the man halfe alyue. forsothe it bifel that some prist came doune in the same weye, and hym seen, and it bifel that a prest ca don the sam weye, & passid forth when hee hadde passide forth. also forsothe & a deken whanne he was bisides the place and sighe seyn hym. also a dekene whanne he was bisidis the place & sigh hym, hym, passide forth. forsothe sum samaritan makynge iourney, came bisidis the passid forth. but a samaritan goying the wey, cam bisidis hym, and he weye, and he seinge hym, is stiride by mercy, and he comynge nigh, bonde sighe hym, and hadde ruthe on hym, & cam to hym, & bonde to gidire togedir his woundis, heldynge in oyle & wijn, and he puttynge into hys iument hys woūdis, & helde in oyle & wyne, & leide hym on his beest & ladde or hors, ledde into a stable, and dide the cure of hym; and another day he broughte into an ostrie, & dide the cure of hym; & another day hee brought forth forth two pens, and gaue to the keper of the stable, and seith, haue thou cure of two pens & ghaf to the osteler, & seide, Haue the cure of hym, & whateuere hym, and what euer thou schalt gyue ouer, I schal yilde to thee whanne I schal thou schalt geue ouer, I schal yelde to thee whanne I come aghen. Who come aghen. Who of thes thre semeth to thee to haue be reyghbore to hym that of these three semith to thee, was neighboure to hym that fil amonge theeuis? fel into theefes? and he seyde he that dide mercy into hym. and ihu seith to and hee seide, hee that dide merci to hym. and ihu seide to hym, go thou bym, go thou & do thou on like maner. & do thou on lijk maner. Ebrues ib ch. Drede we therfore bretheren leste parauenture the bihest of entrynge into his | Therfor drede wee lest parauenture while the bihest of entrynge into his reste reste lefte or forsaken or deniyde for to be, any of vs be gesside awey. forsothe is lefte, that if ony of us bee gessid to bee awey. for it is teld also to us, as to it is tolde to vs as & to hem, and the worde herde profitide not to hem not hem, & the word that was herd profitid not to hem, not meynd to feith, of tho mengide to feith of thes thingis that thei herden. forsothe we that haue thinges that thei herden. for wee that han bileiud scholen entre into reste, bileuyde schulen entre into reste, as he seyde as I swore in my wrath, gif as he seyde, as I swor in my wraththe, thei scholen not entre into my reste. and thei schulen entre into my reste. and sothely the workis made parfite fro whanne the werkis weren made parfite at the ordinaunce of the worlde, he seide the ordenaunce of the worlde. forsothe he seyde thus in sum place of the thus in a place of the seuenthe day, and god restide in the vij day from alle his seueneth day, and god restide in the seueneth day fro alle his werkis. and in werkis. and in this place eftsone, thei scholen not entre into my reste. therfor this eftesone, gif thei schulen entre into my reste. therfore for it leeueth or is for it sueth that summen scholen entre into it, & thei to whiche it was telde ouer, summen for to entre into it and thei to whiche the firste it is tolde entreden bifore entriden not for here vnbileeue. eftsone hee termyneth sumday, & seith not for here vnbileue. eftesone he termyneth sumday to day, seyinge in dauyd in dauid to day aftir so myche tyme, of tyme as it is before seid, to day if yee aftir so myche of tyme as it is bifore seyde, to day gif yee haue herde his voyce, han herd his voyce, nile ye hardne youre hertis. for if ihū hadde gouen reste to nyl yee harden youre hertis, as in the ilke wraththinge. for whi gif Ihu hadde hem, he schulde neuer speke of other aftir this day. therfor the saboth is lefte gouen reste to hem, he schulde neuer speke of other aftir that day. therfore to the peeple of god. for hee that is entride into his reste, restide of his werkis saboth halowyng is lefte, to the puple of god. forsothe he that entride into his as also god of hise. therfor haste wee to entre in to that reste, that no man reste, & he restide of his werkis, as & god of his. therfore haste we for to entre falle into the same ensample of vnbileue. for the worde of god is quik & spedy into that reste, that no man falle into the same ensaumple of vnbileue. forsothe in worchynge, and more able to perse thanne ony tweyne egged swerde & the worde of god is quycke & spedy in wirchynge, & more able for to peerse than stretchith forth to the departynge of the soule & of the spirit & of the joyntnis al two eggide swerde and stretchynge departide of soule & spirit & of ioyntours & merewis & demere of thoughtis & of ententis & hertis. and no creature is & merywis, and the departer or demer of thoughtis & intenciounis of hertis. & unuisible in the sight of god, for alle thingis been nakid & open to his izen, to no creature is inuisible in the sighte of god. forsothe alle thyngis ben nakide & whom a word to us. therfor we that han a grete bischop that persid heuenes open to his eyzen, to whom a word to us. therfore we hauing a greet bischop ihu the sone of god, holde we knowleching of our hope. for we han not a that perside heuenes Jhū the sone of god, holde we the confession of oure feith. bischop that may not haue compassioun on oure infirmytes but was temptide by forsothe we haue not a bischop that may not suffre togedir to oure infirmytees alle thingis by the liknesse without synne. therefore go wee with trist to the or freeltees, but temptide or prouede by alle thingis for licknesse withouten synne. trone of his grace, that we gete mercie, & fynde grace in couenable helpe. therfore go we with trist to the trone of his grace, that we gete mercy, and fynde grace in couenable helpe. Just received from America, Price 12s. Vol. II. of RANCIS LIEBER'S MANUAL OF POLITICAL tites and Affections, with Account of the Entrance of Moral LAKEY'S (R.) HISTORY of MORAL SCIENCE, in FR ETHICS, designed chiefly for the Use of Colleges and Students at Law, being "Political Ethics Proper." "A profound work, full of deep reflection and solid principle."Hon. Chancellor Kent. One of the best theoretical treatises on the true nature and objects of government in modern times."-Judge Story. IV. (Smith) Inquiry into the Origin of the Human Appe- . cluding Criticisms and Analyses of the Works of 1717 Hobbes, Cudworth, Locke, Archbishop King, Bishop CumV. Cuthbert Comment (Tucker, author of the Light of Na-berland, Wollaston, Sam. 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