between me and the fountain of living waters, and mock me by saying that my thirst ought to be assuaged by his drinking. He had better do so, for the first only affects my physical life, the last hazards interests of spiritual, of eternal moment. Every man, then, has a right to say to every interposing priest, Stand out of the way: I need the bread of life and the water of life. I will eat and drink for myself. My necessities cannot be met by your supplies. If I must answer for myself, I must know for myself. I dare not trust you. It is possible that a priest may deceive me-such things have happened-but God's own Word will not deceive me. Then give me peacefully my own copy of the Bible, or I will take it. I will give it to my children. I can find enough in it that I can understand to control my faith and life, and I had rather trust God than trust you.

Thus far, then, it appears that it is as possible for God to adapt HIS revelation to the whole people as to a class of teachers—that it is probable that he would do so, from the essential equality of mankind; from the principles of his government-which regards every man as in direct relations to his Maker and Judge-from the needs of man as man-and from the danger of trusting his soul to the cure of a mortal like himself.

And now let us open the book, and inquire whether its internal style and character are such as to warrant the dogma, that it was intended for the priesthood and not for the people. Let us read there, too, what are its own explicit claims in this respect.

When I look into the volume, what do I find? Is it a logical and systematic treatise, evidently designed only for the learned, written in a style comprehensible only to the profound thinker and the erudite student; or to a priesthood specially inspired? Has it propositions formally laid down, and hidden in a technological verbiage, the understanding of which requires a long and liberal course of study? Is it the style of a "Novum Organum" or "Principia" written by philosophers for philosophers? Is it any thing like a book of "Secret Instructions for the Jesuits?" Does it bear upon its face any marks that indicate that it was intended to be a text-book for the priesthood rather than the common manual of the people? Newton's Principia wes written for the learned. Bunyan's Pilgrim Progress for the people. Which is the Bible most like? Its whole style and character give incontrovertible evidence that it was written for the humble and unlearned masses.

Take a few examples. Here is a concise summary of the law of God. It is so simple that a child may readily understand it, and yet so comprehensive as to extend over the whole field of man's duty. "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength, and thy neighbor as thyself." Here is one of the fundamental lessons of the Bible. Does it need priestly exposition to make it plain? Is it daugerous to give that sentence to the people?

Take another golden sentence as a summary of the Gospel. "God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish, but have everlasting life." Did Jehovah communicate that exclusively to the priesthood? Is it dangerous to let the people read it? How simply and sweetly adapted to every man's, to every child's capacity and wants. What comments, or glosses, or expositions, can make these passages plainer? Every attempt to simplify them, reminds one of the reply given by a pious peasant to the clergymen who asked him if he understood the Pilgrim's Progress, an annotated copy of which he had presented him, "Oh! yes!" was the reply, "I understand the book, and I think I shall understand the notes after a while." Think of a man gravely asserting that the parable of the "sower and the seed"-of "the prodigal son" -of "the rich man and Lazarus"-of any of the instructions of Jesus-the narratives of the Old Testament-of the Psalms and the Proverbs-any consecutive part of the Book, being written exclusively for the priesthood, as their manual of instructions, how to teach, and what to teach the masses. The assumption, considering the character of the Book, is infinitely absurd. Its narratives are all clear, simple and pathetic. Its sketches of character, truthful to nature, and plain as language can make them. Its statements of doctrines, free from all technicalities, conveyed in the simple language that the people are accustomed to use. Its poetry sublime, because of its very simplicity. Its warnings and threatenings, its invitations and promises, speaking right into the heart of the humblest and rudest of mankind. All its counsels and instructions, all that relates to the faith and the practical life, are so plain, that man ordinarily labors in vain by any paraphrase or exposition his ingenuity can invent, to put the thoughts in words better adapted to the comprehension of the people. Think of learning, or secondary inspiration, trying to simplify or to guard against misapprehension, such passages as these:-"Whatsoever ye would that men should do unto you, do ye even so unto them." "A new commandment give I unto you that ye should love one another." "If thine enemy hunger, feed him; if he thirst, give him drink." "We know that if this earthly house of our tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens."

I take up a commentary at random and turn to it, to see how it will simplify and explain, say this first sweet rule of life" Whatsoever ye would that men should do unto you, do ye even so," &c. I turn to Whitby, and I do it without referring to any other passage, and find the following:-" Here

the critical note is this; that we are not to look for a connection of these words to the former, though they be introduced with the particle oun, therefore,' that being, said Phavorinus, often ‘arkon,' an expletive, or serving only by way of transition from one thing to another, etc." "But for the explication of this rule, note, first, that it was a rule which obtained both among Jews and Gentiles, and was delivered to them in some variety of words, but with great harmony of sense; first, positively, as here-Quod tibi fieri vis, fac alteri. And also negatively-Quod tibi fieri non vis, alteri ne feceris. Quod damnaturus sis in aliis, in te non admisseris." And so on with more learned quotations than I am willing to repeat. And then he proceeds through secondly, thirdly, fourthly, fifthly, sixthly, and when a plain man has waded through the exposition, he is confused, and begins to think there must be some inexplicable obscurity about the passage; a thought that never would have been suggested but for the explanations.

My brethren, I speak not extravagantly when I say that it is impossible for a man to make a plainer book, as an every-day guide book for the masses of the people, one better adapted both to their ready comprehension and their needs, than is the Word of God. If they cannot understand this, then they can understand nothing. If it is unwise or unsafe to give them this, then the church has no right to use the press. And I reach this conclusion not merely from the consideration, that it is a divine revelation, but from the study of its internal adaptedness to the understanding and wants of man. We may also show more explicitly from its own pages, that it claims to be the book of the people. But time will not permit me to do more than quote a few of its passages. Notice this: "The secret things belong unto God, but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law." This is a very unhappy passage for priests. It asserts that the things that are revealed-all revelation-belong to us and our children. Then it must by right belong to the laity-the people-to those who have children, to whom to teach and bequeath it. The priests have no children—at least that is the theory. If the passage excludes any, it rather excludes celibates than others.

After the conquest of the city of Ai by the Israelites, Joshua assembled the people, and this is what he did: "He read all the words of the law, the blessings and cursings according to all that is written in the book of the law. There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel, with the women and the little ones, and the strangers that were conversant among them." Would Archbishop Hughes do this? Would he allow it to be done? What! read all the words of Moses-the whole Pentateuch to the women and to the little ones. The Prelate would have rebuked Joshua to his face. We prefer Joshua's example to the Bishop's theory. To our little ones, whether in the family circle or in the public school, will we read these same words of Moses.

Again: David says: "The entrance of thy word giveth light, it giveth understanding to the simple."-To whom? To the simple. Does that mean the Priests?

Even to Habakkuk, when revealing to him his sublime prophecy, Jehovah said-"Write the vision and make it plain upon tables, that he may run that readeth it."

But why need I multiply texts of this kind? The Bible is full of them The whole scope of the book is of this character. Had this modern dogma been received in ancient times, Peter would have expunged from the Bible John's exhortation-" Search the Scriptures." Philip would have snatched from the hand of the Ethiopian minister, his copy of Isaiah, and flung it into the stream, instead of baptizing the reader there. The Pope would have fulminated his excommunicating curse against the Bereans "because they searched the Scriptures to see whether these things were so;" Timothy would have been scowled upon as a protestant heretic child, because he had been taught the Scriptures from his youth." I ask then, in all honesty, is not the position absolutely impregnable, that the Bible was designed and is adapted to be a book for the common people, and not to be an exclusive volume for the guidance of the priesthood.

Not a single intimation is to be found within its lids, entrusting it to the exclusive wardenship of sacerdotal keepers; not a passage which implies that it is dangerous or unwise to place it in the hands of all. Its words are not poisons to be carefully kept sealed up in jars, and doled out in doses by spiritual apothecaries. It is seed, to be sown in the morning and in the evening, beside all watersgood seed, that shall not return void, though some may fall by the way-side. Like bread, it is a necessity of life for all.

My heart burns with indignation when I hear my Bible, my blessed Bible denounced as a dangerous book. Dangerous to what? to soundness of faith? to purity of morals? It is the faith. It is the only efficacious work on morals. It is dangerous to sin. It is dangerous to the claims of priestly despotism. It is dangerous to the system which takes a man's mind, and soul, and conscience, out of his own ownership, and passes it over-bound to the control of a priest. It is dangerous, it is death to Popery; but it is the life of Christianity. I acknowledge that Romanists are consistent in their hostility to the circulation of the Bible. They must oppose it, or it will destroy their church. We cannot pause for this. For such a result we shall shed no tears.

Lovers of the Bible! forward with the holy work. Let your presses groan with the labors. Let your multiplied colporteurs stagger under their loads, until there shall be a copy in every cottage and hut, in every chamber of every house, in the room of every hotel, in the state-room of every steamer, in the cabin and in the forecastle of every ship, and coasting schooner, and fisherman's yacht, in the hospital ward and in the prison cell. Send it into every house on your "Five Points," and your "Ann Streets," and your "Plumb Streets."

What, give the pure and holy Word of God to the vilest outcasts of Society! What, put Bibles in the bar-rooms and the brothels! Yes! put them there! God sends his light and his rain there. You do not deem it wasting chloride of lime when you cast it upon putrefaction. God's Word is his chloride of lime, his great disinfecting agent, to purify the whole moral atmosphere, and make it healthful for man's breathing.

It seems to me, too, that special efforts should be made to give a copy of God's Word to all the children in our public schools. We should not be satisfied if there is a single copy on the teacher's desk. Pile them up at the doorway, that every little one may have a precious volume of its own. When we hear the cry, "Out with the Bible from the public schools," let it be answered by the cry, "A Bible in every pupil's own hand." Thus, let us accept all the fair conclusions of our proposition -that the Bible was designed and is adapted to the common people.

ADDRESS OF REV. J. HYATT SMITH, OF CLEVELAND, OHIO.

Resolved, That, in the spirit of Christian love and zeal, we will go forward upon the high errand of the American and Foreign Bible Society, in distributing the Word of God.

MR. PRESIDENT:-I feel that the generous manner of the introduction of myself to this assembly, by our esteemed Secretary, (Dr. Babcock,) is at once kind and unjust; and I can find relief from the consequent embarrassment only, by quoting the saying of one to whom I am quite unworthy to be compared. It was in reply to a similar introduction, and, if my memory serves me, on a like occa sion, that the eloquent Summerfield said, "the gentleman declares that he has reserved the best wine until the last-this is inverting the order of the feast: every man at the beginning doth set forth good wine, and when men have well drank, then that which is worse :-but I have not even the worse wine to offer you, mine is mere water; but if the Master of the feast should deign to look upon the water and turn it into wine, it may be good wine." Following my two brethren, who have so closely held your attention, and so fully rewarded it, I feel, that with much more than Summerfield's emphasis, I may adopt his language. I hope that the water I bring as an offering, may blush into wine beneath the smile of the Master.

I believe, Sir, that the resolution which I have presented, might well pass to the vote of this body of Christians, without a word of comment or defence. It reminds brethren of a self-evident duty, and presents the claims of the Word of God. What need I say in its support? What should I say for the Bible! Any other book but the book, may be subject of criticism, and liable to defence or condemnation according to its merit or its demerit. But in my view, the sacred volume is above and beyond all this. It is as though the ark of God was standing in the midst of congregated Israel, and a man of the tribes were called forth to speak of its glories, and maintain its claims upon the respect and veneration of the people of the Lord. I might as soon defend a star shining in its beauty; or, the sun in the fullness of his noonday beams. No, Sir! I do not argue, but admire. I do not criticize and comment, but rather worship and adore. As John exclaimed, when, standing in Jordan's waters baptizing, he saw Jesus approaching, "behold the Lamb of God!" So I can but point to this mystery of God's love and cry-behold the Bible! I remember, once, in conversation, a friend endeavored to describe a mother. "Why," said he, "a mother-a man's mother-to describe a mother why, a mother, friend Smith, a true mother-why, she is a-mother !" He had no lead and line with which to fathom the depths of a parent's love: he could not take the compass, and count the towers of that Jerusalem of holy affection, a mother's heart. And what more can we say of the Bible, than that IT IS THE BIBLE. It is the golden key, which alone can unlock the gate of heaven to the soul of man, for immortality is brought to light in the gospel. It is the pillow on which the aching head may rest, as the beloved disciple reposed on the Saviour's breast. It is the bright lamp of revelation hung by the hand of grace, at the entrance of the dark valley, whose holy radiance dispels the shadow of death. Mysterious volume! Within it tower Sinai and Calvary. Here may be heard the thunder of the law, and the tender accents of the Gospel. The lightning of God's wrath and the light of God's love shine here. Along these paths of holy truth we can trace the scarred footprints of the crucified.

Sir, I love the Bible, for all the holy associations that cluster around it. To each of us, what memories, abundant in interest, dwell with the mention of the blessed book. What tender thoughts of home, of parents, and of friends; and what a personal recollection to each; what an individual experience is connected with the sacred record. Who has not bent over its holy pages when the letters seemed to swim in tears? In that hour of dim anguish and desolation, when the object of your love it may be of your idolatry-was taken from you by death, tell me, mother, what was your light, your strength, your hiding-place and your consolation. When that child, which had nestled in the bosom of love, was laid in the cold grave, how poor were the ministrations of friendship. The look of sympathy was dark as a frown, and the music of kind words fell on the ear like discord. Oh then, what blessings flowed from God's Word! what voices of heavenly consolation came forth from the Bible! How full of love and veneration should be our memory of a book which, as the angel of the Lord, has walked with us in the midst of the fiery furnace of trial. A book whose pages we have bedewed with tears of bereavement. tears of penitence, and tears of joy.

Mr. President, I acknowledge the frailty of loving the Bible as it is. There may be minor errors in our translation, and the day will doubtless come when the needful corrections will be made. I desire and hope, that when that time arrives, the learned and the holy of the general church of Jesus Christ will discharge that duty. Happily did Whitfield set forth the great bond of our holy faith in his supposed interview with Abraham. He stood and cried, "Father Abraham! are there any Baptists in heaven?" And he gave the reply, "Not one!" "Are there any Presbyterians?" "Not one!" Naming the other creeds, still the answer "Not one!" With a show of astonishment he asked "Father Abraham, who is in heaven?" and gave the answer, " Every Christian, George!" This church on earth-this heaven below-represented by the men of known learning and piety, { should give themselves to the work of revision. All denominations of the faithful children of God r should be united in the least alteration of the sacred text. I rejoice that the Bible was translated: when it was. The design of the Allwise is clearly to be seen in this fact. Eternal truth found appro-r priate raiment in the plain dignity of the perfect Saxon tongue. I admire the diamond of God is its fair setting of old yellow gold. I delight to see the ark of the Lord surrounded with the ric Gothic architecture of venerable English oak.

U 10

Sir, the DISTRIBUTION of the Bible is the great work of to-day. This is the one sublime errai our Society. Every other object and aim must be second and subservient to this. In this ente Christian zeal and christian love should burn in the fullness of holy ardor. Error, in countless is leading on in battle against the truth. Scepticism and infidelity are at work. Romanism too, blind Samson, is feeling for the very pillars of our republic, by endeavoring to shut out and hide Word of God. As true men, as Christian patriots, it becomes us to labor with a holy diligence 1; sending every where these leaves of the tree of life. Our safety is found alone in scattering wide that volume, whose inspired declarations enlighten the mind, purify the heart, and, on the foundation rock of truth, build the temple of civil and religious liberty. In this crisis nothing should divert us for a moment from the all-engrossing object of our pursuit. To pause now to question about the form and feature of the holy volume is madness. As well might the continental army have stopped to consider the propriety of improving the shape of cannon, or musket, when the enemy was en rout for the field. Under other circumstances the question of some slight change in stock, or firelock, might have found appropriate place, but not in the raging of the revolution. It would be no time to stop and argue the corn laws when perishing millions were starving for bread. The Bible as it is can convince men of error and lead them to truth. It was by reading the present version that I saw my sins, and saw my Saviour; and learned by penitence to forsake the one and by faith to cling to the other. By means of the present translation I learned my mistake in doctrine, and, in obedience to an enlightened conscience, as I believe, I acted, and in the baptistry here, beneath my finger, my false doctrine found a watery grave. Let the old weapon do its work. The sword of ancient form, whose hilt is jewelled with the promises of God, and whose blade, tempered in heaven, is stained with the blood of the enemy of Christ, is, and ever shall be, victorious, when wielded by an arm nerved with zeal, and firm with faith.

ZEAL and LOVE! How can we mention the Bible without feeling the full pulsations of holy love? In the exercise of that heavenly principle let us ever act, pouring the fullness of its warm sunshine continually upon our path. May all bitterness end now and forever! Though differing it may be in opinion. may we, as Baptists, as Christians, love one another. Let us remember the tender scenes in days gone by, when we labored together in the harmony of the Gospel of Christ. I am happy, Mr. President, in the consciousness, that, as I know my heart, I have no other feeling than that of love and good-will toward every man honestly striving to further the cause of our common Lord and Master. And I here say, that I do venerate the man now standing as the head of a recently formed Bible Society. I reverence him as a servant of God, ripe in years, in wisdom, and in piety; whose head is already white unto the harvest of death. May I not add, that my regard is not less for him who is called to preside over the deliberations and guide in the councils of this Society. To you, sir, in days past, I have learned to look with the confidence of a boy turning toward his father. I saw your emotion, at times, too big for utterance, as you stood in this familiar place and looked out upon this gathering of well known faces Your heart was overloaded, like a wagon burdened with sheaves, and your tongue refused its accustomed ready office. I, too, have affecting associations, delightful and tender memories, dwelling in the shadow of this sanctuary. By such cords as bind us to cherished friends, and hallowed altars, may we ever, as the servants of Him who loved us, be bound in holy union of heart and interest. May the eloquent sermon of John the aged, preached from his litter pulpit. continually sound in our ears as a Society and a denomination: "Little children love one another! little children love one another!" As the husbandman goes forth sowing the seed, so may our Society walk the wide field of its labors, scattering broadcast the precious seed of the kingdom, from which a harvest of eternal truth shall spring up and ripen in the smile of God.

8

EIGHTEENTH ANNUAL MEETING

OF THE

American and Foreign Bible Society.

HELD IN

BROOKLYN, MAY 6 AND 8, 1855.

SUNDAY EVENING, May 6th, 1855.

ANNUAL SERMON by Rev. E. L. MAGOON, D.D., in the First Baptist Church, Brooklyn, from Ephes. ii. 7.

Present, and assisting in the services-Rev. B. T. WELCH, D.D, President, and Rev. Dr. BELCHER, Philadelphia.

TUESDAY, 8th May, 1855.

The Society met for the transaction of business. The President in the Chair.

Sung Hymn 396.

Prayer by the Rev. Mr. HARRISON, of Pennsylvania.

Select portions of Scriptures read by Rev. Mr. CHICK, of Massachusetts.

Minutes of the last Annual Meeting read and approved.

Nominating Committee-Revs. J. L. HODGE, A. P. MASON, M. M. DEAN, S. J. DRAKE, and W. J. TODD, to nominate Officers, and 12 Managers of the class, to serve for three years.

J. M. BRUCE, Jr., from the original Building Committee, appointed 14th April, 1852, presented the final report. Accepted, and referred to a Special Committee-GEO. GAULT, Rev. J. C. HARRISON, WM. DURBROW.

The President here made a few remarks, appropriately and eloquently referring to our past history and future duty, reminding our friends of their inactivity, and urging more vigor and energy hereafter. The Pastors were strongly appealed to, to use their influence in promoting the interests of the Society, reminding them with much power and force of the necessity of a much wider circulation of the Word of Life, as the only instrumentality of banishing from a benighted world darkness, superstition, and idolatry, and introducing the salutary and saving influences of the Gospel.