^. ^ \r 1^. ^ IMAGE EVALUATION TEST TARG<-T (MT-3) T // ¥ .^ >^. C/ 12X 16X »X a4x 2IX 32X Th« COP" fiim«d hare has baan raproducad thanks to tha i^>Maroaity of: Tlw Nova Sootia Lagislativt Library Tha imagaa appaaring hara ara tha bast quality poaaibia conaidaring tha condition and iagibility of tha original copy and in kaaping with tha filming contract spacifications. Original copiaa in printad papar covara ara filmad baginning with tha front covar and anding on tha last paga with a printad or illustratad impraa- sioi. or tha back covar whan appropriata. All othar original copiaa ara filmad baginning on tha first paga with a printad or illuatratad impraa- sion, and anding on tha last paga with a printad or illustratad imprassion. Tha last racordao frama on aach microfiche shall contain tha symbol -h^ (moaning "COfi- TlNUED"t, or tha symbol 7 (moaning "END"), whichavar applias. Maps, platas. charta, ate, may ba filmad at diffarant raduction ratios. Thoaa too larga to ba antiraly includad in ona axpoaura ara filmad baginning in tha uppar laft hand cornar, laft to right and top to bottom, as many framas as raquirad. Tha following diagrams illuatrata tha mathod: L'axamplaira filmA fut raproduit grica A la g4nAroait4 da: The Nova Scotia Lagittotiva Library Laa imagaa suivantaa ont 4tt^ raproduitas avac la plus grand soin, compta tanu da la condition at da la nattat* da l'axamplaira film*, at an conformM avac laa condltiona du contrat da filmaga. Laa axamplairas originaux dont la couvartura an papiar aat ImprimAa sont filmAs an commandant par la pramiar plat at an tarminant aoit par la darnlAra paga qui comporta una amprainta d'impraaalon ou d'illustration, soit par la sacond piGt. salon la caa. Toua las autras axamplairaa , originaux aont filmite an commandant par la pramiira paga qui comporta una amprainta d'imprassion ou d'illustration at •n tarminant par la darnlAra paga qui comporta una talla amprainta. Un das symboias suivants apparaltra sur la darniira imaga da chaqua microficha, salon la cas: la symbols -^ signifia "A SUIVRE", la symbols ▼ signifia "FIN". Las cartaa, planchaa, tablaaux, ate, pauvant Atra fllmAs A daa taux da rMuction diffArants. Loraqua la documant ast trop grand pour Atra raproduit an un saul clichA, 11 ast film* A partir da I'angia aupAriaur gaucha. da gaucha A droita, at da haut an baa, an pranant la nombra d'imagas nAcassaira. Las diagrammaa suivants illustrant la mAthoda. 1 2 3 1 2 3 4 5 6 :- ■.)• t <» ^j \ •^•vi. '.w i*'^ »- *" .'K' *Vi^ tf ' ''V' '-i^ . ■' • » '-'i*^.'^ 'v^ ' t ^ •, /•"lit . " /A'':'. I >- •*.'•'•£.>■, v' '- -^* • V I ^ i ! -^ <. U *' I ( » . J ^' ,1/ V'*^ 't r^' "' •=*.,* *. w ^""t '■S , ' ^ ". !■> , - ' ' 4 V f ^ //J ^' . r *\> ■ \ • ' ' -, / '' » . * • \ • ■* y -r^' '- - .'7 i > ^ > \: ' ^: V,''.. , ^. '- -' ' ^ ^ :^ * \'' / i* .\ - t T \v - . ' '\» % /" .. * u. I , './■■■ V V ',^' «> / ,i „, /* > *i. ■V , /. ;' > -' ,1 '•' . / f^^ »i t \ ' ,* >\ \ <- : .^ / '.,r , -^ '\ \ I \ ,'y^'\ t I ■ : 'y» #,y C' *r ■■\ REASONS OF EXCEPTION TO THE ■•-/Vl." 1" ..-.P .1^:^ ■•r,^ ^V>'/:- BV THE >■»« BRITISH AND FOREIGN BIBLE SOCIETY. 1*?;^! •\'4 *l .1 I ■ ,. BY REV. A. SI THERLAJ^D, S€!«yr8BUBN, • a: REV. JOHN MipiGl, Wam,ack ...C- i* ■ * 7 • He that hath my Word, let him spoak my Wpr4 faithfully," ScQ.—i»ii.%M\n. 8%;^,^^^v " ^ *v PRINTED AT BARNES STEill^ PRESS, '^' '^^^ • HALIFAX, N. S. -Ik •'^' ' ■ Corner of Snrit6iUt anli (SranbilU Xtnrtii. -fyr^vk/ , %«' " /-'••■. it'''' ^-'^il^«^ ^ j_ 1 jL "-\HrtftL^i-' i -r • ^■'t-f -J-^k.* . ;i«.^' ■«;*'■''■■* nMM :;/C<^> V ,>."■, "ttt^'ff:-tW^^'^^'r':~7^< ■'ferf^'Tii r4S ■X- ■2^ 0.5 \ \ \ \ 4. -.i^ ■■'- f (txuulatxoi i «' f , I * ;.'. t k' ' . 5 - ' ^ F «l ♦^ i> >t ^ ': ~ ' i ^ • if , . . *• ./ ..♦^ ; .... / .: >""'*< 8tV • J- t^\ ,¥' ^ fc V * J ; r f^' .'^l'. y:.^:v^ V -■^. 1, A-^ •ill » 1 .,( ''«irr V "^.4 't*» ^. ^ ,.»-(:*•' i?V 'l F' ,^ qW Testament in " KvasmM. The inspnedix-nmen vtote , .nd hW^bo^'^ the mo.t ^ >"V^^M«f W^^e'ntBenge. Gve bac^^^^^^^ „Hle by *e iPrefragable «'7" /Matter, "ffi-^n ?i «We "Wo'' « t" T ' ' i . HeavenUness f ''^ " ts, scope ol *» "''°^J'„^ the way of m»^» ,,yle, consent of "1 *^,J'f„,i discovery.t m*^^ .,,,„„ u) M»rfy ,>lory to God,) auo » eonv.ncing •»'«7". -y^ord of God,— Sation," "«'re tbemo^ "'^ '""^tled in the H.ta«« ;!■ conscience *»' *f « /"- ' statement «'»"'"^„ent coatriP**.' ZtGod is the author ot^ey and that every »^»^.^,8eri^ Old and .G.-e* *« W^g^ f , ''%'St eve^^»' »f *^ ^ m *'T'^tS"''-««''«''°"''"":i«i*A«S force; yet subject-matter mp i^^guage, they are ^ _ ,gU ^"^^„^^^S verbions »'^>*^^!i \e States ffi. The principal ^r°^*„d Ostervald's ^'^/^Sin Op»Bi«*' '^-^"^^^^n^" I^SSe the B°8»^l^*^t,;|^Sgii« nothing ^ 'T^^^^ ' h ,-y I i i :.s^ l-f.:' I 0^ *,; ; ^ J.'. •^- !^'" 1^:^ ■.!■.. ■#./ These Scriptures the Holy Spirit owns as his own truth, hy open- ing and applying them savingly. It would he contrary to all our ideas of the hlessed God, that he would own and hless as his truth, anything but what is his truth. It would be contradictory of his very nature and character ; and destroy all our confidence in the woni of Gmi, as the only and sure foundatiou'of our comfort and hope. The Spirit's work on men's hearts, is, by ^opening their understanding, to lead them into all truth. There he makes himself known, and makes himself over to his people, and engages to perform all covenant promises to them. There they take hold of him accordingly. They, therefore, believe all he has declared as truth, hold all he has appointed as r)rdi- nances, and engage to the performance of all he has recpiired as duty. And no consideration of names, numbers, or cojisequences, can induce them to receive as binding on the conscience, or to be owned as doc- trine, and practised in religion, anything not clearly expressed in, or fairly deducible from, the Word of God. He has magnified his own word above all his works ; and they esteem it above their lives. They know whb has said, " 77/e Scriptures must be fuljilled." It is in the '* comfort of the Scriptures " the;,, live and die. What millions have laid down their lives rather than renounce, corrupt, or abuse the Word of God, or any part of 'it? ^jTas ever a believer known to burn the Bible even to save his life? It takes a priest of Rome to burn the Word of God. It is ah act ^irfepted against God himself, of which no believer can be guilty unless fearfully left to himself at the time. The Word of God is the greatest treasure, and the greatest trust, ever committed to the keeping of mere creatures. And we arc laid under the most solemn obligation to improve, preserve, and extend it throughout the world; enforce by encouragements and warnings, which none can disregard but such as practically say, " There is no God." How fully do our subordinate standards recognize this obligation. None is ordained to office until he has distinctly and solemnly declared his belief in, and acceptance of^ these Scriptures as the Word of God ; and the Confession of Faith, as the confession of his own faith : renounced all that is contrary to, or inconsistent with the same ; and engaged to conform thereto and defend it, at whatever cost. No person is admitted to sealing ordinance!^ until he has openly owned and accepted the confession, and engaged to conform to it himself, and bring up his household in its doctrine, worship, and government. Here our Church speaks and acts clearly, decidedly, and authorita- tively. And, if it is a matter of infinite importance, and divine obligation, to have and hold, pure and entire, the Word of God, with all that he has therein declared and appointed ; this decision and action of the Church has the sanction of Qod himself, — she is right. But, if otherwise, the duty is not so definite, and the obligation divine and stringent, — then she is wrong. If she tan countenance her ministers or members circulating, or defending tlie circulation, under the oame of " Holy Scriptures," " Word of God," " The Truth," Bibles containing the Apocrypha, the work of uninspired men ; the •v.f:-.'_ v., -:■' _.4fi.:^:iiv!!,;- /:-^' / i V /" f "••m ^nd ' ■ ■;&■ / f -A- <'■' -.jfe:.: 'J\)pish versions, containing the leading doctrines of Antichrist ; or the Unitarian liible, culled of all that makes the Kihle tidings of salvation to lost sinners, — then she has no right to im[)Ose the vows, or require the profession referred to, without limitations which would virtually nullify them. Let the reader carefully examine the " Confession of Faith," and he will see to what everv office-hearer, b^ his vows of ordination, and every member, by his solemn professro?i, stands pledged, and what tremendous responsibility rests upon them. Is not ev«ry pei'son, of whatever jmsition, bound to be faithful ? Who will l)e faithful, if not the office-beaiHirH and members of the household of faith f And wherein will they be faithful, if not as stewards of the mysteries of God ? Is not eirculq,ting the Scriptures, as certainly as expounding their con- tents, part of that stewardship ? How can discipline be exercised with regard to sermons containing doctrines incoiwiistent with the Word of God, if the <;ircuIation of Bibles, containing doctrirtes contniry to the whole tenor of that Word, is to be countenanced, and still more defended. How can our Church ^cotirts refuse baptism to parents, against whose whole christian character nothing can be adduced, but the simple fact that they have not partaken* of the Lord's supper, chough it may have ai-isen from real sense of unmeetness and want of light, doubts and fears pressing upon their minds ? or refuse commu- nion to those who traffic in intoxicating-liqiiors,' — and yet approve of the circulation of Popish error ? The fact of these errors being mixed \ip with the truth, in no degree alters their -character, or our duty respecting them. We must be consistent. Under these convictions, and with certain facts within our know- ledge, to exonerate ourselves, and prevent our Church being compro- mised, or restriction being laid upon the liberty and liberality of her people, we did deem it our duty to bring out a few things bearing •upon this subject; and did so in a way calculated to give just ground of offence to no person or party. We did so through the proper channel — The Record — through whi^h the immediate occasion was given, and the only recognized organ of our Church. The Record, instead of upholding the interests of " the truth," opened its pages to what it represented and called a " useless controversy." We had no controversy with any pa^t\^ We objected to certain errors being printed and circulated by the Bible Society, incorporated with the Truth, under the name oi Holy Scriptures. The errors are indisputable. Passing from this, however, further investigation has brought sa\ amount of information to our knowledge, of which we had no idea at first. And we deem it our duty to enter into the subject more fully, and leave the christian public to decide, whether we are actuated by improper motives, without a just ground, or are discharging an im- perative duty, imposed alike by the standards of our Church and the endangered interests of protestantism in our day. In doing so, we distinctly disavow the idea of being in " antagonism " to tli^ British Foreign Bible Society. We are thoroughly satisfied with the ■MuiiMliiMMMM t«. fundamental .article of their basis ; and the Lord wonderfully blesset* a large amount of their work, liut, we are most strongly opposed to their circulating a large amount of undisguised popery, in actual violation of that very fundamental article, and in disregard of light and lemonstranco. Though sdmost incredible, it is a fact, that the London committee, from within live years of the origination of the Society, have been to this day violating that article, and struggling in defence of these violations, against the earnest and constant contendings of the most devoted christians of the day. Having once taken a wrong step, they never yielded, but what they could hold no longer. In no part of the world has the Word of God taken deeper root in men's hearts, or brought forth richer fruit in their lives, than in Hritain. Besides what Britain owes to that Word as a nation in stability, prosperity, and influence, there, generation has succeeded generation from the Reformation till now, of the most profoundly pious, and extensively learned. In what country of like extent, in the whole world, do we see so much piety, talent, learning, wealth and (effort concentrated upon any one object, as are there united and (employed for the diffusion and defence, as well as exposition, of the genuine Word of God. The best evidence of this is afforded by the annual meetings and rei)ort8 of the various ecclesiastical bodies and religious societies, with their different spheres of labour, departments of work, and ever-increasing success and prospects. If Germany has been called the " cradle of the Reformation," Britain may well be called the centre of the world's evangelization. Next to the Church, which is a divinely constituted organization, liible Societies occupy a position least liable to objection, and most likely to accomplish their grand design. As Rev. Dr. McGregor, of Pictou, well puts it, "What real occasion does the circulation of the pure Word of God, which is the sole business of Bible Societies, afford for difference of opinion." — Life, j). 387. The British and Foreign Bible Society stands on pre-eminently the vantage ground — first in the field — springing up among a people fore- most in the world for true zeal for the glorv of God and the salvation of souls — with an object perfectly unsectarian, and which cannot fail to touch the Christian heart — with a fundamental law calculated to unite the efforts and draw upon the benevolence of all who love the Lord and the souls of their fellow-men. That law, prefixed to every annual report, says, " The sole object shall be to encourage the wider circulation of the Holy Scriptures without note or comment" ; and "' The only copies, in the languages of the United Kingdom, to be cir- culated by the Society shall be the authorized version." Here two things appear to be settled. First, That by " Holy Scriptures," is meant, in the language of Dr. McGregor, " The pure word of God :" or the inspired originals, and faithful translations of the same. And, Secondly, a clear distinction is drawn between the authorized version and other versions in the languages of the United Kingdom, particularly the Popish version, the Unitarian Bible, and # / * riihk's iuclmliiig the Apocrypha. A tlistiii<;ti<»n evidiMitly foiiiidod upon n'_ that they do not act as a " Hoard of IJihlical critics," to decide upon the merits of versions. liiit this very distinction recuj^nizes tiie settled results of Iiibli(;al criticism, and tlu; Society is pledged to tihide therehy in all their operations. For a few years things went on smoothly and in keeping with this principle. Had the committee continued so, their strength and the results of their labours woidd have been this rhiv immense! V hevond what thev are. No other 15il)le Society would have been heard of in Britain. All the others would have beiiii alliliated branches ; aiid all their resources flow into one treasury. All the friends of the Hible wouM have been united in one firm phalanx. A reverence for, and unanimity about, the Word ot God, would have been exhibited to all the world, which, by the blessing of God, could not fail to secun; a success to tlu^r labours and a rece{)tion for the Bible, which cannot be expected so long as the inconsistency is practised of sending forth a pure and a corrupt Bible side hy side. All the dissatisfaction felt, and all the opj)osition ever offered to the Society, originated in the committee's infringement of their own well understood fundamental law. There have been altogether three great infringements and three corresponding struggles, two of which have been successful, and the third is tending toward success. Now, we assert, that no Bible Society in the world had stronger inducements to persevere upon the course upon whicii it started originally, circula>- ting nothing but the '' pure Word of God." No Bible Society ever lo&t more upon adopting a different course. The committee considered a resolution passed and put upon their minutes a sufficient warrant to adopt for printing and circulating ver- sions, the circulation of which was, in or out of the kingdom, a direct violation of the constitution of the Society. At an early period they began to circulate Bibles with the Apocrypha, declared by the " Con- fession of Faith" of the Presbyterian Church, to be '' No part of the inspired Word of God."* A keen, long-continued, and finally success- ful struggle, on the part of such as felt the obligation of conscientiously adhering to principle, was the result. Harmony was broken up. But with whom lay the blame ? The committee pursued their course and defended it by arguments of expediency. On the other side were the plain injunctions, directions, and warnings of the Word of God. The great body of the Society's supporters from Scotland withdrew and formed Societies of their own upon the same principle, but more definitely expressed, as early as 1809. The struggle, however, was continued, and Scottish christians took a deep interest in it, until in 1826-7 the committee were forced to adopt «) •li I *The articles of the Church of EngJanci deny thcin to be "Holy Scriptures." ■i;m- 'i^fS*!^!.;. . . ^jm>*'i 8 ^- . I f resoliitions excluding the Apocrypha from their operations, and inter- posing between them and any connexion with its circulation by others. Another infrinffement still niore glaring was, in deference to the presence of Unitarian members, not opening or closing meetings ot (Committee with prayer; thus really ignoring Christianity altogether. This, of course, gave rise to an earnest struggle. And in 1831. partly on this ground, and partly on ground of the vote of the committee on Romish versions, a large number withdrew and foruved the Trinitarian Jiible Society, on the basis of a recognized Christianity. The struggle, however, was carried on until some few years ago the committee altered their course hei'e also. The ground of each of these struggles Avas the c:mse of heavy drawbacks in regard to supporteis, j>ecuniary resources, and circulation. But a third, and equally important struggle, has arisen, and still continues, on account of the piiblication and circulation of the Romish versions. To understand this aright, we must keep in view three very tlistinct books, viz.: the inspired original Scriptures, the Latin Vulgate, and the modern Komish versions. The Church of Rome has never lecognized the Hebrew and Greek as the inspired AVord of God. She recognizes the Vulgate (itself a translation, and very corrupt,) as the authentic Scriptures, and passed a decree anathematizing all who did not acknowledge the Vulgate to be the tiacred Scriptures, or received anything else as inspired. The genuine Word of God was thus rejected; and from A.D. 154(), when the Vulgate was first declared to be the authentic Scriptures, edition after edition was declared authentic, and condemned in its turn, for its many and grave errors, until 1592, when the one in general use ever since, with 2000 important corrections on the immediately preceding one, was declared authentic. Ah, poor Church of Rome ! a sinful worm can make and unmake her Bible ! To enumerate the errors of this authentic Vulgate, as compared with the inspired originals, would be out of the question here ; but they may be classed as follows. — It (1) contains many of the errors of Popery, (2) perverts the meaning of many passages of Scripture, (3) makes large additions to the sacred text, (4) and omits even whole passages of the inspired Word. Modern Romish versions profess to be translations of the Vulgate, b\it strictly speaking, they are not so. They all, and some more than others, falsify the text of the Vulgsite to suit the genius of modern Popery. Though the translator takes the Vulgate for the basts of his work, yet, he has his eye upon the system, and the people for whom his version is intended. Accordingly, these translations vastly diflfer from each other. They vary from the Vulgate, as a standard, in the following order: (1) the English, Douay ; (2) Italian^ Martini ; (3) French, DeSaci ; (4) the Spanish, Scio, and Portuguese, Pereira, — the British and Foreign Bible Society circulate these, except the Douay. It may be also stated that the Roman Catholic Drs. of Cologne, in their edition of DeSaci of 1739, expunged a gross addition DeSaci makes to the ,»K jtSiS^.V, ji. 9 Vulgate, (Pl»ile»noii 22.) but tlio British ami Foreign IJihle Soeiftty retain it to this day. Tliesc v\vn in Kule IV. of th«! index expurgatorius. Notwithstanding this, however, the London eojumittee, as far hack as 1HI.'{, entered into a hopeless correspondence with the British priesthood, to obtain their consent t(» the printing and gratuitous cir- culation, by the Society, of an edition of the Douay Bible, being the very Ix'st of the Eiomish versions. When all was in readiness to issue the edition, the Rev. Pett^r Gondol}»liy, on behalf of the; priesthood, replied as follows : " The Catholic clergy will not relax a sinf/le prin- ciple which has been in exercise to this time, — would not put the English Scriptui'es into the hands of the poor and ignorant. — nor give a Bible, even with notes, into the hands of every one who might wisti for it, but at the will, and under the directi(m of their superiors. — Prot. vol. T. 2.')9 ; Elliotte on Romanism, vol. I. 94. This will shew the value of the authority that said and repeated, "' The British an ' Foreign Bible Society steadily refused to circulate the Douay Bible." From the year 1804 es the Canlinal Archbishop i-ecomr end the free distribution and perusal of evfu DeSaci throughout his diocese ? Never. The rule of the index is strictly adhered to. It just si/Tnifies that this is one of the versions recog:nzed i)y the Ciiurch, and contains enough of the doctrines ami ])racti(res ot Popei'y to eradlratp the '' heretical [)ravity" of the " bad boolis," the worst of which is tlie Protestant Bible. Is that noble Society, acting under the Cardinars i)anner, doing in France and other countries just what Popes directed and recommended to be done in Poland and Italy, to destroy the effect of Bible circulation ? But to what pur|)ose is ihis recor iinendation by the Society ? The Roman Catholic knows full well that he dare not j)ossess or read any Bible without the written license of his superior, unless he does so unknowtt to. or in open defiance of his Church. In either case the recojnmen- d.ition is of no value to him, and he prefers the purest version of the Word of God. None but credulous I'rotestants, who know nothing of Popery, could be misled by the decoy. How the colporteurs act on the field we cannot say ; but the following table will shew how the Society act in the supply and price of Protestant and Romish versions^ as may be seen from their report of 1867 : — Protestant Romich Bible. Testament. Hi>ile. Testiimoiit. Italv l = ls. 4d. l=7d. 1 1 = (id. Irancp ...... .2 = 2s. Od. & 6s. 1 = 7d. 1 — 3s. 3d rortiigal 1 = Is. 1 = 3s. 1 = 7d. Spain i = 5». l = 7d. 1 = 3s. 1 = 7d. Holland 1 = 1 -. 6d. 1 1 Germany 1 = Is. f)d. 1 2 = 8: & 10s. 6 5 5 e From this it will be seen that in these six languages there are a.-i many of the corrupt as there are of the faithful versions on sale by the Socioty, with a very great advantage in fivour of the Romish. For example, Martin's Bible costs Gs., while DeSaci costs only vis. od. In Portugal, though the entire Protestant Bible is printed, it is not sold; the Testament costs Is., while the Romish costs only 7d. In Spain the Protestant Bible costs .^s., the other only 3s. In Germany there is no Protestant Testam«?nt printed by the Society, while two Romish versions of the New Testament are printed and circulated., These facts are undeniable and indefensible. They speak for them- selves, and rey the addition of that qualifying word, clearly implies that the proper worship of angels may be given them. Ps. xcix. 5, '• Exalt ye the Lord our Go it possible that this pamphlet can be the work of a Protestant ? Can the committee have any regard to the second commandment ? TJiird — The merit of fraith, prayer, good works, and alms. 1 Peter i. 9 — "Obtaining the salvation of your souls as the end. and prize, of your faith." — DeSaci. And prize is unknown to the Vulgate and Douay. DeSaci adds both to the text and doctrine of the Vulgate. " Prize " is a reward of merit. Their faith, therefore, to some extent at least, merits their salvation. Philemon 22 — " For *K 13 «'s I hope that God will restore me to you yet one? more, by the merit of your prayers." — DeSaci. The Vulgate, Douay, ami DeSnci by the Paris Bible Society, read as in our authorized version, "Through your prayer?." The words, " Yet once more by the merit of," are so glaring, that the Komish editors of Cologne left them out of their edition of 17Jy9. They nee only found in the Brussels edition by the British and Foreign Bible Society. Ileb. xiii. ir» — "Be mindful to exercise love and to share your goods ; for ii is by the like sacrifices thut one renders God favourable." — DeSaci. This is more intensely Po})ish than eii her the Vulgate or Douay. According to this, the sole procuring cau.se of divine favour is " exercising love and sharing the goods." Rev. viii. 3, 4. — "And there was given him much perfume composed of the prayers of all the saints that he should offer it," &c. And the smoke of the perfume composed of the prayers of the saints ascended," &c. — DeSaci. " (^omposed " is an addition by DeSaci to the text of the Vulgate and Douay. The " incense " is the merit of the atonement of the Lord Jesus, the virtues and efficacy of which, presented by our great High Priest, makes the persons and services of God's people acceptable; and without which, " our righteousnesses are as filthy rags." But DeSaci ignores the merit of the atonement. According to the original, the incense is to be offered with uhe prayers. The incense and the prayers are different things. According to the Vulgate, and its versions, the incense is the prayers. The prayers of all saints are incense^ and a perfume before God. Hence, in the prayers and ether merits of the saints, there is an inexhaustible treasure in the Church, always avail- able for the necessities of the faithful. Fcurth — Marriage a sacrament. Eph. V. 32- -" This is a great sacrament say T, in Jesus Christ and in the Church." — DeSaci. The word rendered sacrament occurs twenty-seven times in the Greek New Testament. It signifies mystery, and is so reu'lered in the Douay, except in one other instance. In the Vulgate it is rendered mystery in twenty, and sacrament in the other seven places, viz., Eph. i. 9; iii. 3, 9; v. 32 ; 1 Tim. iii. 16; Prov. i. 20 ; xvii. 7. None of the Romish versions faithfully translate this word as in the Vulgate. And, either the Vulgate does not attach the same meaning to the term, or else sacraments are very numerous, and very strange in the Church of Rome. The incarnation, the seven Churches of Asia, and the Roman harlot herself, are all sacraments, as well as marriage ; and to be faithful translations of the Vulgate, the versions should so render the spven texts. Fifth — Virginity and celibacy exalted above marriage, sacrament though it be. Matt. i. 25 — "And knew her not when she brought forth her first- born son." — DeSaci. The Vulgate and Douay read as in our version, wt wm BHB 14 ??. jp '*/»7/." These, in keeping with the Greek, simply state that up to that time she was a virgin, without any reference to the future. Tlie Church of Home has her nunneries, and imposes vows of chastity, poverty, and obedience ; and enforces perpetual virginity by the most powerful of examples — '■^wJien" Mary brought forth her first-born she ri^mainr.'d a virgin ever after. 1 Cor. vii. .']r) — "Now, this I say — to bring you to that which i more holy." — DeSaci. V. 34 — " But he who — firmly believes in his heart, and thinks that he ought to keep his daughter a virgin, does 'i fjood ivork." — DeSaci. The Vulgate and Douay read, nearly in language and entirely in moaning, as our authorized version. There are no words in them corresponding with the following, — " To bring you to — more holy — good work." DeSaci makes marriage fiol^, (which is nowhere said in Scripiure.) but perpetual virginity more holy than marriage, a sacra- ment ! He represents the apostle as endeavouring to bring christians up to this higher degree of holiness ; and the parent yho induces his daughter to give up her property and personal liberty, take the vail and enter a convent, as doing a work that, partly at least, merits liis own salvation. Let the reader, just for a moment, think of so cor- rupting the Scriptures as to represent the apostle Paul commendhuf and urging the principle of Popish nunneries ! 1 Tim. ill. 2, '* A bishop then must be blameless, he must have married only one wife" — DeSaci. The Vulgate and Douay read as our authorized version — *' He is to be blameless, and the husband of one wife." His being a husband is no hindrance, but rather a qualification. There is no change of tense in the second clause in the original or Vulgate. But no priest is to have a wife. If he has been married, he must put his wife away before he can enter the priesthood. Though God has said. " They whom God hath joined let not man put asunder." And, " The woman which hath an husband is bound by the law to her husband as long as he liveth." Popery teaches that a man who may have married a wife may put her away and enter ihe priesthood. It is in the Bible itself, according to DeSaci ! Sixth — The doctrine of indulgences. 2 Cor. ii. 10, "That wh'ch you grant to any one by indulgence, I grant also, for if I use indul- gence I use it for your sakes in the name and person of Christ" — DeSaci. Neither the Vulgate nor Douay have the word, or convey the idea of indulgence. But DeSaci represents the apostle, as by the authority of Christ, granting indulgences, and sanctioning the practice of the same by the Church. Seventh — The doctrine of purgatory. 1 Pet. ill. 19, "By wliich he went to preach to the spirits which ip^tc in prison" — DeSaci. The Vulgate and Douay the same. According to the original, Noah, by the spirit of Christ, preached to the wicked generation of his day, and while the ark was in course of building. But being swept away in M 16 A their wickedness by the flood, they are kept in prison awaiting the jndgment of the great day. According to the Romish versions Christ went personally, between his crucifixion and resurrection, to the mid- dle state, purgatory, and preaclicd to those who were kept till then in prison, but who then toere translated to a better state; shewing that there is a state in which souls suffer, and where they may receive benefit from others toward final deliverance. Eighth — The sacrifice of the mass or a continual offering of the Lord Jesus Christ. Heb. i. 3, " Making purgation of sins, sitteth at the right hand of the majesty on high" — DeSaci. lieb. x. 12, "But this man offering one sacrifice for sins forever sitteth on the right hand of God" — DeSaci. Vulgate and Douay the same. Matt. xxvi. 28, " For this is mv blood of the New Testament, vhich shall be shed for many unto th, " The hour of none" and the "hour of vesprrs." — Mark xv. 2'}, -Vo, ,'}4 ; Acts ii, 15; iii. I ; x. 3, 9, .'iO, k'tc Apostolical canons, " (•ominannsc — and only in one instance after the Book of Proverbs ; he made a list of them, and sent it to London for correction in the next edition. — Life, eh. 18. Would he correct commas, in the Gaelic, and take no notice of such a mass of Popish corruptions circulated by the Society in the German, Italian, French, Spanish, and Portuguese, unless his whole liistory is a farce ? His godly honesty would rejoice in taking the lead to have the evil remedied, or he would wash his own hands of the sin of mis- representing God and his word to fellow-men anywhere. Then — 2. A question naturally arises, viz., Does the committee really know the character of the versions in question ? And, is it credible that a body of men so liberal and devoted, and actuated hy love to God and their fellow-men, and realizing their responsibility, could knowingly circulate such versions for " Iloly Scriptures ?" To this we reply, that they act with abundant light upon the subject. Oppo- sition has been shewn ever since the committee adopted these versions. Their vote upon it was part of the ground upon which, in 1881, the Trinitarian Society was formed. Ever since the christian Church agreed to liold an annual week of prayer, the downfall of Popery was «me important subject of wrestling. God has been wonderfully, and variously answering those prayers. Among other things, liglit has been thrown upon, and a cry raised against, the support given to Popery by Protestants. It is raised by the press. The Bulwark in Scotland, and lately The Rock in England, are admirable i)ul)licrttions, exclusively devoted to this subject. The cry is raised on the platform by Dukes, Lords, Judges, &c. It is raised, besides in the pulpit, by the mass of the people. Look, for example, at the Protestant insti- tutes to tram young men for the contest with Rome ; and the Protes- testant associations all over Scotland and England. Look :it the upheavings of the nations of Europe under the curse of Poj>ery. Look at the Pope himself, in the last gasps of his civil power. Does not every true Protestant in Britain tremble at the progress of Po[)ery ? i\ 19 i] Does not Lord Shaftsbiirv «<:iy, "Tliut nothing short of :i njirucle run save tho Reformation in IJritain." And is not all this liefore the committee's own eyes f Soon after the week of prayer ])e;ing tlio mutter to tlie Imr of tht- Wonl of God, me we not in ilanger tliat the Lord sliall say, •• Who hath recjuired this at your liands?" Doen one single text, lie has inspired, warrant any man or body of men to ehunge, or soften, any part of hi.s truth, and far less give for his word what He has never spoken ? Would Moses, or Elijah, or Jeremiah, or Paul, or the Reformers dare to tamper with God's message? Do mis»iomiri«;s so falsify God's "Word on any part of the Held ? Yet all of them were and are encompassed with greater dangers and temptations than the Society's agents. Will men assume to hv wiser and kiny beiufif more cautious till better informed. IJesides, the eases are not parallel ; while the Ueformers liad no faithful version, they refused to aceept u corrupt one. While the Bjblo Stvcioty have a faithful vei'- sion before thi-m in every langua«^e referred to, they refuse to abide by it. lint it is said, '■'' hundreds of the French Colporteurs have abandoned popery by readiny JJeSaei.^' Ttj it meant that the errors influenced them ? Hut if it was the truth in DeSaci. it had to contend with both the prejii,li<.'e in the mind, and the errors in the book ; so that a Bible without (irrors would liave double advantage, lint do these colporteurs remain satisfied with DeSaci, more than Luther and the Riiformers ? And. even should they still use DeSaci, on the ground of his more polite French, their minds are enlightened to distinguish truth from error. The Roman Catholic of any country i.s in a very different state. The errors are just his religion ; and the Bible that should contain nothing but what is divine, and therefore at once discover to him the error of his religion, comes to him containing the elements of his en-oueous religion ; and as Dr. Stewart, of Leghorn, states, prove a '• stumbling block to honest enquirers." But tlie quotations alre.ady given, from pamphlets published on the Continent, fully meet this plea. And, possibly the Colporteurs were more or less in the plight of the Mexican, or the emancipated slaves, that the corrupt was the only version within their reach at the time. It is also said, " DeSaci wtis a good man," — " a Junsenist — condemned by the Pope, and suffered much for the truth." The point at issue is not, was DeSaci a good man ? But, is his version a faithful trans- lation of the word of God ? All tliat can be said of DeSaci himself, says nothing of his Bible. It is also said tlie Bible Society is a great iind good society, much owned of God in their labour. This is just what is said of DeSaci, but this does not make error in their trans- lations a whit less an error. It rather makes error more inex- cusable and more injurious. And God blesses his own truth, cir- culated by their instrumentality, without implicating his glorious character in any of their errors, just as he does vyrith individuals and churches. Abraham was a good man ; Peter was a good man. The church of Pergamos had much that was commended. But that did not justify or alleviate the wrong of Abraham denying his wife, Peter denying liis master, or the church of Pergamos tolerating Nicolaitanism. 23 AimI wliai U tlu! principle of cowiiiiij tlir 1):i(1m('s.s by tlif ;;() xIik'ss, at'trr all, Imt tlir \vi\ Roiiiisli vvntr oi' inert f of nimd works. Tlie vn-v grfrttiK'ss and ijoodness of tlio 15. & V. \\. S. inakfx error in their (ioiiii;s all till! luoic (laiij^ciiMis. It ;fo('s fortli witti their iiiijii Iiu.mir : uikI it hecoiiuvs our (hity all tlie more, therefore, to endeavour its re- nu»val. That errors should oeiiir is no way surprising. \\\\\ that a •ireat and henevohint soeiety shoiihl so ioiii^ persist in a course, so ijleariy at variaiie«> with the whole tenor of (lod's word — Dt'Ut. \II. .'52 ; I'rov. x.w. r. ; Ai'w xxiii. 2.H ; K/.ek. ii. 1 ; Uev. xxii. IH, \\) ; — so con- traiy to the deepest convictions f)f duty, of so many of the most earnest and devoted christians ; and in disre;;ard of such light, te^t'nonies, nppeal::. protests, and withdrawals, is ineon)prehensll)le. Nay, human idolatnj I tnnmentlvil, to the disparagcnuMit of CJod's eternal truth in tlu* very .uiie of the <'ommittee, sounds a nott; of warning to I'very sound Protestant. A deputation from tlio committee, addressing a public niectiniT of an auxiliarv l»ran(;h in the West of Eufjland, stated that •• they cannot, tam|)er with the»e Vi'rsiitns."' That is, they cannot cor- rect them. If they send them at all, they must send them as tin y are. Ahis, has it oome to this ! DeSaci's, ^Martin's, Scio's translatioiis must go f(uih as they left them, with acknowledged corruptions. \\\\\ tlie Woi'd of Cj(m1 will not he sent forth as He gave it! There is some- thing wi'(»ng, radically wrong, here. 4. ,And thon<;h we have nothini; to !y are (Hnicerned. Of the remainiii,' thirty, there are lifleen E[)iscopalians and fifteen Dissenters. liesiiles these, the President, Vice Presidents, Secretaries, and Treasurer, in all fifty more, are mend)ers ex officio. All the-t!. with perhaps two, or at most three, of the V'ice Presidents, are Episcop:'!ians. Here, t' -n, we have at least sixty-three ; and the great niajoiiry of them in the most influential positions in society ; Anjhbishops, llishofis. Deans, (.'lergy, ,'M : Dukes, ICarls, Lords. Paronets, 13 — in all 47. The rank of the remainini; sixteen of the sixty-three is not stated. Put it is a notorious fact that the majority of the bishops, and nearly three-fourths of tlie clergy, and very largely the peojde. especially the upper ranks, are Puseyites and Kitualists ; many of them going openly' over to [)opery. In these circumstances, it is beyond all doubt that popery is u constituent element of the very committee itself. 1:1^ ■.-j^-^'i*£^.'>V''!tl-. ^^pup mimmniii^mmmmmmm 24 Let lis now look at the other side. There are first fifteen Dissenters htymen. Then one hundred and fifty-five clergymen, whose aimual subscription entitles them to membership in the Society : all of these who are Dissenters, are members of committee. But there is no mark in the list to distinguish Dissenter from Churchman, Taking, however, the Dissenting clergy at 8,000, which is above the real figure ; and ilu; "Episcopal at 22,000, which is really below ihe figure, we have 1 Dis- senter to 7 pjpiscopalians ; or 22 Dissenters out of l.'io clergy mem- bers of the Society. Here, then, we have 15 nnd 22, 37 to 63. But let us still view the twenty-two Dissenting ministers in another aspect. Between the Presbyterian Synod of Engiand, and the U. P. and ^Established Churches of Scotland, there are upwards of one hun- dred and fifty Presbyterian ministers in P^ngland. Nineteen (if these at least are in London ; and not a few of them second to none of the clerical order in the kingdom, for sound judgment, warm zeal in the cause of Christ, and prompt liberality to every object of benevolence ; yet, only one Presbyterian minister in all England is known to contri- bute to the B. & F, B. S. Where were Drs. Hamilton, McCrie, Archer, King, Lorimor and Patrick Miller, &c. But further, Dissent in Enjjland embraces all who do not belong to the Established Church, viz., Presbyterians, Independents, Wesleyans, Baptists, Quakers, Uni- tarians, &c. These are the elements from which the Dissenters' side of the committee, both lay and clerical, is made up, and of the thirty- seven we know of only one Presbyterian having right to sit and vote tliere. That there were Unitai ians is beyond question. In deference to their presence the meetings of committee were neither opened nor closed with prayer; ignoring Christianity itself, which must have been then, at least, at a low ebb in the committee. A change was effected «o far as to restore prayer. But the membership remains unaltered. What guarantee, then, have we of soundness in this side? And should there be both soundness and harmony, they must be always in the minority. Nor is this all. The Edinburgh Witness stilted, upon good authority, in 1847, that the JesuTlts had their members officiating as clergymen in the pulpits of every section of the Protestant church in the United Kingdom, except the Free Church ; but that one was passing through their hall." Every effort was put forth to detect him, but he eluded discovery, if there. One branch, however, affords un- mistakeable evidence in corroboration of this statement. Do they fail to endeavour everything by which they can influence the community ? And they are bent on three things, to gain the treasures, ascend to the ruling power, and spread their religion. Do they not enter into families as nurses, servants. &c., into jails, hospitals, workhouses, army and navy as chaplains and officials, into printing offices, as compositors, editors, &c., into publishing establishments, where they can, and do, change the character of the publications, especially school-books, his- tory, and biography. Have they not, as clerks in important public offices, gained access to, and corrupted some, and secreted other import- ant State documents? Does the hierarchy, from the Pope downwar(^ ,.,*,: 25 sei itself mo8t violently against the operations of Bible Societies, a» such ? Do they look upon the triumph of Popery as certain and near ; and both oppose ah extra, and corrupt and weaken ah nitra, every other organization and institution, down to the family circle ; and give a Romish taint to State papers, periodicals, biographies, history, school- books, but never attempted to corrupt this great Protestant fountain of pure truth, the TJible Society ? Is it credible ? Puseyites are on the committee as such, v.hat hinders Jesuits, in the character of Pro- testants, being there ? If Socinianism and Puseyism and Jesuitism were not leavening the committee, and shaping its operations, would the plea of the " bigotted papist " have such importance ? — a plea utterly denied from the Continent. Would some of the vilest idolatry of Antichrist acknowledged to be the work of DeSaci (Heb. xi. 21), 1)0 commended above the inspired truth of God, in the very name of the committee? Would history 1)€ actually misrepresented, in regard to Luther and the Reformation ? While besides vyhat is expended in London in printing in foreign languages, £9,214 stg. was expended in Lisbon, South America and Mexico for printing and circulation of the Scriptures in Spanish and Portuguese, would the committee be unable to furnish a few years ago a single c(5py of the Protestant Bible in these languages, though it was advertised for sale, and at a given price, in the Report ? Would the Popish system be substantially incor- porated with the inspired Word, so fur mutilated in the Romish ver- sion, and be sent forth as " the Holy Scriptures " ? AVe hold that this is the only satisfactory solution of the mystery about the committee's conduct in this matter. We are apt to form our estimate of the whole committee from the known character of Lord Shaftsbury, and a few others. The noble Lord is jierhaps not present at a single meeting for the transaction of the committee's business throughout the year. And even should he know and feel dissatisfied, he might have no course left him but to resign, which might be a very difficult step in his case. In coming to a conclusion, we have to say that it has been from no ill design or prejudice to person or party we have separated from the British and Foreign Bible Society, or written a single word to this hour ; but from strong conviction of duty, however narrow-mindedness has been judging of us. It has been forced upon us by circumstances, and we are satisfied that the subject only requires calm and impartial investigation to convince the most unsuspecting that the committee are doing what no unprejudiced mind can justify, and what concerns every contributor. It is dc .le in his name and by his concurrence and a.ssistance. He is involved in it. The more we have examined, the more do we feel that we were shut up to the steps we took, and do now discharge a duty to the public in bringing to light, in the working of the committee, what we think no man in this province could bring himself to believe if it wee not beyond doubt. The Secretary of the Nova Scotia Auxiliary published that if the facts were as we stated, we had done a duty of which all should approve. The editor of the mmm mm 26 W^ifness, ill decliniug to publish a cotnmuuication, said, that we had fully estiihlished the charge vvh"ch we preferred, viz., the circulation of the Koruish versions. It will be seen how far honest convictions will be acted upon. We know that our voice and efforts are feeble to influence. But facts ought to have weight with such as believe that " Jivery one shall give account of himself to God," and " Receive the things done in his body." We owe it to ourselves, not to partake in what we are satisfied is wrong, nor suffer ourselves to be inisrei»re- sented. We owe it to others, to bring before them in its proper aspects and bearings, a subject in which all christians are concerned, and iii regard to which few ever suspected anything to be unsatisfactory. Fellow christians, who fear God, love his word, and feel conii)assion for the souls of the perishing, who owe all you are through grace, and all you hope to be to the mercy of God in Christ, and through hi.s own word only ; and, therefore, know somewhat of your privilege and responsibility, — we ask you, can you concur by your silence, and encourage, and make, by your support, the circulation of the versions, of which we have given you specimens, your own act? • Brethren in the ministry, all we have written here is within i/our reach as tvell as ours, and more also. Can yon with a clear conscience, standing in the pulpit and speaking in the name of God, say to your people, " These are faithtul versions of the Holy Scriptitres f" Nay, can you withhold your protest against such circulation ? Do not these versions belie God, attempt to nullify his truth, and give occasion of stumbling to fellow mortals ? Can one convincing reason be given, attested by a single substantiating fact in favour of it? Hath not God said, "Thou shalt say unto them. Thus saith the Lord." "Thou shalt speak my words unto them, whether they will hear or whether they will for- bear." "Therefore hear the word at my mouth, and give them warn iii-^- from me." Ezek. ii. 4,7; iii. 17. "If the trumpet give an uncertain soup'l who shall prepare himself to the battle ?" 1 Cor. xiv. S. Aie these distinctions between truth and error abolished? Are these solemn warnings cancelled? Do they leave room for a single plea of all that are offered in behalf of the course complained of? God's message must be delivered as he has given it, and trans- lated into any language, so as to be the message of God without the contradicting falsehoods of men, at the peril of our. souls. Now, if all were to unite, in an earnest and firm remonstrance, with the committee to abandon connexion with the corrupt versions, and return to the plain meaning of their fundamental law, and insist upon it as thn condition of future support, it would exonerate themselves and strengthen the hands of those in England and on the continent who strive for the same object — whatever effect it would have upon the committee. Ought not christians to wash their hands of what no man ventures really to justify ? If the way were only open for all minor Societies to unite with the great central one, an impulse would be given to operations for the spread of the Word of life throughout the world, never to be otherwise expected. And we need not doubt I. i ^^t? V'y/ . r^r t] V''*rwipif^^^^'^^ ;rti>7-^ ^ '-'?n *fK-iy-;^ ■?-.■. 27 but things will move in that direction, as evangelical Fife will be dil- f'lised, and the glory of the latter days will be approaching. Truth and error are coming every day into more earnest and unyielding (!onflict. The final struggle is not far distant, nor the issue doubtfid I The day is not far distant when a corrupt version of the Word inspired by God, shall not be circulated, priiited, or commended in any part of the world ! Reader, we now leave this subject before you, that under a sense of responsibility you may decide as to your own duty. If you find it your duty ufter all to contribute to the circulation of the versions in «juestion, we have only to say that our duty is discharged. TJut if you feel in conscience that it involves you in a course of which you cannot a[)prove, then there are other Societies based upon a princijde exclud- ing from their operations corrupt versions of all understood to know all that is done and concur therein. On the committee are names of 6 ministers, 7 magistrates, and 14 others, in all 27, which ought to ensure impartiality. On the public platform, however, not one lOord of the ahooe quotation was read, nor the slightest allusion to the letter so recommended to public attention as an emphatic denial of the charges against the Society. Both were passed over in dead silence, as though neither had ever been written. Why not read vfY is so recommended if all is fair ? Secondly, — The charges referred to are, connexion with the circulation of the Apocrypha, and " circulation of the Romish versions." The first of these formed no part of the ground of our joint public exception — no part of the objections referred to in the previous quotation. It was never spoken of at Scotsburn, Earltown, or River John, the places there indicated. It was first Tnatt«r of inquiry by private correspondence, the treatment of which reflects tio credit upon the parties concerned. It was then asserted on what appeared to be good'evidence from the annual report, but afterwards withdrawn. The Secretary's letter denies the truth of this. ■-^,.: ■' .'; ^v'p,v;.: -... - — *- -' .■.^^^.ik-:^:jt^.,-imni I -J' 29 of tec he I at St 3t8 Ihe ^. As U) the other, the only charge lire prefer, the Secretary owns tlu' truth of li, as ch'arly as language can well do so. He had no alternative. These versions are advertized as printed, and on sale by tli' the circidation of such, but when a bigotted Papist is desirous of obtainin;; a Bible i-endercd from the Vulgate because it is reeogniztd by his own chnroli, and toill take iiu other, we deem it a christian duty to allow bin; to purchase such a copy, rather than that he .shoidd be left without any Bible at all, especinlly as it is proved that the perusal of versions from the Vulgate has in innumerable instances Ir. . _; - ■ jress cOn- •:*■ \e Soci#y n,j. *; \pocryp^^ ^ I not tp W-" « culatted'Ae:;^ J { »•-