heartfelt union of his people, when they shall take his holy book as their only rule of faith and practice, and throw away to the moles and to the bats, unscriptural dogmas and mere human traditions."

Are not these quotations sufficient to show that my views, at least, have been clear, and definite, and unwavering, from the beginning until this day? Have I taken you by surprise, have I caught you with guile? But let me advert briefly to

THE VIEWS OF THE BOARD.

In the first appeal to the churches in 1836, drawn up by Brother Sommers, the Convention says "Eighteen centuries have elapsed since the Saviour of the world commanded his followers, saying, 'go teach all nations.' In what other way can this be more effectually accomplished, than by disseminating throughout the world, the original words of the Holy Spirit, faithfully and literally translated into the languages of all nations? Is any translator at liberty to compromise his duty to God, and to the millions of mankind, by withholding from them the literal rendering of the Bible, unobscured in any of its parts by human dietation? Although this was done by those who acted under the authority of King James, in producing our English version, Baptist Missionaries dare not assume so fearful a responsibility, nor imitate an example fraught with such disastrous consequences. We are, therefore, thrown upon the Providence of God, and our own resources in giving to all mankind, a pure and unaltered Bible."

In 1838 the Board say, "It has been frequently insinuated that our chief concern was to contend for the translation of the word Baptize,but this certainly is not our main design,although we believe that this, like every other word in the Bible, ought to be faithfully translated; yet, as Baptists, we are contending for a great principle, viz. that the whole of God's word should be faithfully translated, and given to all mankind."

At the meeting of the Board of Managers, September 7th, 1839, it was unanimously "Resolved," 1st, that it is the duty of the American and Foreign Bible Society, to employ their utmost exertions to promote the universal distribution of faithful versions of the Bible; and that, for this purpose, it is expedient to invite the co-operation of the Baptists throughout the world; and 2d, Resolved, that Brethren Cone, Parkinson, and Sommers, be a Committee to open a correspondence with Baptist churches and others in Great Britain; and that Rev. A. Maclay be appointed as the agent of this Society, to proceed to Britain, and to invite our Brethren there to unite with us in such measures as may be deemed proper, to promote the great cause of Bible translation and distribution. Brother Maclay immediately set out for Great Britain, bearing our letter, expressing the "hope, that in the publication of faithful versions of the Bible in all Lands we may ere long obtain the active co-operation of every Baptist in Great Britain. Impressed with the be

lief, that you approve the principle which compelled us to separate from the American Bible Society, "we are anxious," says the Board, "to co-operate with you in the work of Bible distribution, and we submit to your prayerful consideration the propriety of speedily adopting such measures as may tend to concentrate the moral energies of the Baptist denomination in Great Britain in the great and glorious work of giving to all nations, pure versions of the Sacred Scriptures." Brother Maclay's Mission was eminently successful, and on the 24th of March, 1840, the Bible Translation Society was organized. In the 2nd article of their Constitution, the object of the Society is declared to be "to encourage the production and circulation of complete translations of the Holy Scriptures, competently authenticated for fidelity, it being always understood that the words relating to the ordinance of Baptism shall be translated by terms signifying immersion." When this article was adopted, several of the speakers urged the propriety and expediency of giving a revised translation of the Bible in English; that God should be permitted to speak the whole of his revealed will, without concealment, to those who understand the English language, as well as to those who understand the Bengali and the Burmese.

In closing the Report of 1842, "The Board ground their hopes of the future in the confidence that every effort they make for the extension of divine truth, finds a sympathetic response, in the purpose of God, and a perfect guarantee in his promise," the Earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." We may therefore go forward in the strength of the Lord, assured that, from the Southern shores, to the sublime mountain boundary of the North, the religion of Christ will crown itself and the Bible faithfully translated with imperishable glory."

Speaking of Bible distribution in 1844, The Board ask "Who can measure the benign results of such influence, if happily it may be brought to bear almost universally through all those who profess to favor the distinguishing principles of this Society. The Biblethe Bible faithfully translated for the World.

In reviewing the circumstances of our origin, and the history of the first seven years, we would fain hope that every friend of our cause may feel constrained to thank God and take courage. That Divine being whose prerogative it is to make the wrath of man and the folly of man tributary to his praise, seems to have laid under contribution the unkindness of our opposers, to awaken our Zeal and unite our endeavors for the diffusion of the Bible faithfully translated, in all lands. These quotations make it evident that the Board has always united with the President in the belief, that to translate the Bible into every living language, not excepting the English, as means and opportunity might be afforded us, was the end and aim of our Society.

THE OPINIONS OF INDIVIDUALS,

Who have cordially sympathized in these views, might be presented

in great numbers; a few must suffice. The venerable Dr. Maclay, who has labored and traveled more, and collected a larger amount of funds than any other man, has always advocated a correct English version. His addresses and letters, thousands of copies of which have been published, exhibit his ardent attachment to the great work "of giving the truth, the whole truth, and nothing but the truth, to all the nations of the earth, our own not excepted."

Professor Knowles was my intimate friend, and made his home at my house during the Anniversaries of 1838. His words are memorable-they were the subjects of our private and last conversation on earth. Sir," ," said he, "this Society rests on the simple principle That all men ought to have the word of God unmutilated and undisguised. It is because the Society is founded on this principle, and had its origin in circumstances which seemed to put this principle in jeopardy, that the American Baptist churches with a promptitude, zeal, and unanimity, almost unexampled, have rallied round this Society. They will continue to sustain it, for it imbodies an indestructible principle, which readily allies itself with other principles, dear to every Baptist-the Independence of the churches -unfettered liberty of conscience-the right and the duty of every man to take the pure word of God as the only standard of his faith the guide of his conduct-the lamp to his feet along the path to Heaven." This address was entirely extemporaneous, and it was at my particular request that he wrote it out hastily at my study table, ready to depart. If words are accurate signs of ideas, the last words of Br. Knowles, express the precise sentiments of my heart.

Rev. R. W.Cushman, in 1838, on the Bible separation, forcibly remarks-"Let it be remembered that with respect to this matter, there are but two-the Baptist and the Podobaptist-to print and circulate the Scriptures in the dress and mask which an arbitrary monarch, of Popish extraction-of Presbyterian education, but defender of the faith of Episcopacy, chose to give them; and who carried his zeal against the translation of ecclesiastical words so far as to retain for the Jewish passover, sacred as it was with the blood of the Lamb of God, the substituted name of a Saxon goddess. Does it belong to us who united with a denomination, to suit whose practice that version was made, &c., or does it belong to those who refuse to help us print or circulate a most faithful version &c., because we translated a word, as their own best scholars tell us it should be translated; against, whom I repeat, does the charge of sectarianism, of bigotry, and of embarrassing missionary operations, lie? I appeal to the world-let the honest judge and answer. While I listened to these and similar truths, I thought Br. Cushman would be glad of the opportunity to strip off King James' dress and mask from Easter, Baptize, Bishop, Beasts, &c., which so wickedly obscured and marred the fair page of inspiration.

Dr. Dowling writes from Providence, R. I., April 29, 1839, to the Oliver Street Female Bible Society, thanking them for a certificate of Life Membership of the American and Foreign Bible So

eiety. His letter gave us great satisfaction at the time, it was so clear and pointed. He expresses his conviction that the principle upon which our Society is founded "is destined ultimately to batter down the last pillar of Popery-Infant Sprinkling that ours is the only society on earth which is determined to give God's own Book to all nations, fully and faithfully translated-that time will show how long the substitution of the word sprinkling for believers immersion will stand before the burning torch of truth and the light of God's word, when fully and faithfully translated." Now, not perceiving what Popery and Infant Sprinkling had to do with versions among the Heathen exclusively, I really supposed, in the simplicity of my heart, that the writer would rejoice if baptism were translated in our version immersion, for nobody could be so stupid as to call that sprinkling! and then down comes the last pillar of Popery.

And this delusion of mine was not dissipated by any of the broth-. er's subsequent addresses before our Society. In 1843 he says, "The Scriptures may be compared to a cord around the neck of the Babylonish mother of harlots. In danger of strangulation she is compelled to summon to her aid, her handmaid Tradition, to loosen the cord." The Bible versus Tradition is his theme, and he handles it well. The Bible is the only Rule of Faith, and speaking of good Podobaptists, noble minded men, engaged in the struggle against Popery and Puseyism, he says: "Mr. President, most firmly do I believe that if these good men follow out this principle to its legitimate results, they will not stop till, renouncing every doctrine that is based only upon tradition, they become, like yourself, genuine whole-souled Baptists!" What could I expect from such reasoning but that the Bible must be translated-baptise be changed to immerse, and these good men no longer have any cloak for their sin. And then in 1848, with what pleasure I listened to the argument for the Bible the Word of God-as God gave it-the Bible translatedthe Bible for the world. Transfer and tradition are put to flight, and translation wins the day. How strikingly the absurdity of this transfer principle is presented. "Thus, to please the Socinian, we might be required to translate, John i. 1, 'In the beginning was the Word, and the Word was with God, and the Word was Theos.' To please the Universalist, Matt. xxv. 46: And these shall go away into aionion punishment, but the righteous into life eternal.' Or Mark ix. 44, 44: 'Into the fire asbeston where their worm teleuteth not, and their fire is not sbennuted. Or to compromise between the Arminian and the Calvinist, Acts xiii: 48. As many as were tetagmenæed to eternal life believed." Oh, this wicked transfer system! Why says the speaker, "to my own mind, Sir, it appears like daring impiety thus to prohibit God from saying what he chooses to the world. As well might Moses have arrested the hand that was writing upon the tables of stone, and exclaimed, You shan't write that word!" Thus far Dr. Dowling. The commentary seems to be-You may write baptize, but you shan't write immerse, be

cause it would hurt the feelings of these good men who are fighting against Popery and Puseyism; the separation is wide enough already, and we must not make it wider.

I

Rev. Jno. L. Dagg, D. D. in 1837, writing to me on the Bible question, remarks, "I do not see how the Resolution of the American Bible Society of Feb. 17th, 1836, can be defended. do not now speak of transferring the word Baptizo, which I think our translators ought not to have done, and no modern translator ought to do; but I refer to the Rule adopted by the American Bible Society, that the Bible should be made consistent with the creeds of the denominations represented in it. Now shall the Bible govern human opinions, or shall human opinions govern the Bible? I much dislike the superstitious regard which some seem inclined to render to King James' version. If fifty-four learned men were selected, who possess clear heads and honest hearts, they might find many improvements which they might make in that version without a dissenting voice. Such improvements will sooner or later be made. The progressive changes in our language, and the improvements in Biblical criticism require it."

Brother Yates, writing from Calcutta, Jan. 24th, 1837, "rejoices at the formation of our Society, declares that the old Bible Societies are alone responsible for the mischiefs that may ensue from our separate action, and that as Baptists, if faithful to Christ and our principles, we shall have no cause to complain of this persecution of our brethren; it will work together for our good, and the spread of Divine truth."

Dr. Hoby, under date, Birmingham, Jan. 5th, 1837, informs the President that the package sent has arrived. "I wrote," says he, "according to your request, to my beloved friend Yates, and trust you have heard from him before this time. A new, improved, translated version of our Bible will appear sooner or later, I make no doubt, but it must be a work of time, of toil, and of prayer."

Brother Judson writes from Maulmain, Dec. 15th, 1840. "I rejoice in the formation of the Bible Translation Society in England, and the continued prosperity of the American and Foreign Bible Society. I verily believe that it was by special providence of God that the old Bible Societies were left to take the unjustifiable course they did, in order that the peculiar truths which distinguish the Baptist denomination might be brought forward in a manner unprecedented, and ultimately triumphant. O, the depth of the riches both of the wisdom and knowledge of God!"

Speeches and letters, private and published, from Missionaries and distinguished brethren might be greatly multiplied, all commending our glorious Institution-our noble Society. Why noblewhy glorious? Because founded upon the translation, and not the transfer principle; and the idea that this principle could be divided,