rents of the Papacy begin to claim the right of private judgment in matters of religion, they will soon see, that on the principles of their sect, they never can have an infallible assurance on any point of religious belief, until the church assembles in general council to pass a decree in the case---and that this must be done on every question as it arises.

II. I am to show that the Scriptures should be translated into the language of every nation; and that when faithfully translated into another language, they are, to those who use that language, the word of God

In the last verse of the forty-fifth Psalm, the inspired' penman says: "I will make thy name to be remembered in all generations: so shall the people praise thee forever and ever." Now, it was by writing this and the other Psalms, that he was to make God's name to be remembered in all generations. But the Spirit of God who guided his pen, knew, for he knows all things, that within a few centuries, the Hebrew, the language in which the Psalm was originally written, would cease to be a living language: so that what he wrote could not be instrumental in making the name of God to be known, and in leading the people to praise him, unless translated into a language. which they could understand.

Again; the forty-ninth Psalm begins with this address: "Hear this all people, give ear all ye inhabitants of the world." But he could not so extend his voice, that all the inhabitants of the world should hear him with their ears. The inhabitants of the world could only hear him by reading his words, or by hearing them read. But how few of them in that age, or in any subsequent age, could intelligent-ly hear his words as they were first written in the Hebrew language! This Psalm, therefore, and for the same reason, all the other Psalms, and all the other Scriptures, must be translated into all languages, that all the inhabitants of the world may hear as they are required.

"Search the Scriptures," is a commandment of our Savior. But he knew well that this commandment could never be generally obeyed, unless the Scriptures were translated into the different languages of the earth.

When the Apostles preached the Gospel at Berea, their hearers are commended, not because they took it for granted that the Apostles were infallible teachers, and believed every word they said without exercising their own judgment--though indeed the Apostles were infallible teachers---but they are commended and declared to be more

noble than those of Thessalonica, because they searched the Scrip tures daily to ascertain whether it was the truth that was taught them. But there is no reason to suppose that the Bereans could search the Scriptures in the original Hebrew; they had to make use of a translation---the Septuagint translation into the Greek language; and this translation is recognized as the Scriptures, as the word of God to them, and the rule of faith. And there is evidence that at least Paul used this translation: and that he often quotes from it for confirming his doctrine, and the faith of his hearers. Even when this translation does not give the sense of the original as clearly and fully as it might be given, yet gives it substantially, and without any thing contrary to the mind of the Spirit, the Apostles quote from it because the people were well acquainted with it, & quote from it as authoritative Scripture. And this may teach us that, though a translation may have some imperfections, as no work of man is absolutely perfect, yet if it contains the sense of the original as completely as the skill of man can render it into another language, it is the Scripture. While, therefore, the utmost care and-fidelity should be exercised in translating the word of God, still there is no reason why people should starve their souls for want of the bread of life, because they cannot have an absolutely faultless translation. Perhaps it might be said with safety, that the most imperfect translation ever made by men possessing in any tolerable degree the requisite qualifications, and whose sincere and single aim was to give the word of God in another language, is able to make wise unto salvation. I would say this much in favor of any of the Roman Catholic translations which I have seen, if they were not accompanied with notes pretending to be put forth by infallible authority, but which darken the counsel of God by words without knowledge. For, though in some places, the later Catholic translations are calculated to mislead, as where the word repent, is, contrary to all reason and propriety, as every scholar knows, rendered do penance, yet any erroneous impression which might be made on the mind, by such mistranslations, would be corrected by other passages of Scripture, if it were not for the notes which are regarded as of equal authority with the inspired text, or indeed of greater authority.

Depend upon it, all this pious fear which is expressed by the leaders of the Roman sect, lest the minds of men should be poisoned and their souls destroyed by imperfect translations, which in former ages, was given as a reason for not translating the Scriptures into the language of each country, and is still harped on in their writings;---has

something entirely different for its object. If they were afraid that erroneous translations would do harm to the souls of men, why did they not exert themselves to put the people in possession of a good translation? What would be thought of a mother who should forbid her children to taste any food, lest they should eat that which is tainted or corrupt, while she made no exertions to supply them with wholesome and nutritious food? Such was the tender mercy of "Holy Mother Church" to her children, till "Luther's revolt," that is, the Protestant Reformation, compelled her in some degree to change her policy, for very shame and very fear.

When you hear a man perpetually expressing doubts whether we have the genuine inspired writings, and whether they are correctly translated, as an excuse for his neglect of the Bible, you have no difficulty, in, at once, pronouncing him an infidel Such is the manner of Deists. What is their object? To make it appear that the light of nature is a surer guide than divine revelation. Such is the manner of Romanists. What is their object? To make it appear that the infallible church, directed by tradition, is a surer guide than the Scriptures. The Deist labors to destroy the authority of the Bible, to bring us all to put our trust in the light of nature: the Roman Priests do the same thing, that we may be obliged to put our trust in the infallible church. And I really do not know where the difference lies; or how much a Popish infidel, is better than a light-of-nature infidel. III. It is the right and the duty of all men to interpret the word of God for themselves.

Here I am not to be understood as saying that every person has a right to hold his own understanding of the Scriptures as certainly correct. He may have but a slight acquaintance with the Bible, and it may be his duty, as indeed it is the duty of all, to search the Scriptures more carefully, and pray for divine illumination, and avail himself of such helps as he may obtain from those who understand the way of God more perfectly. Especially ought he to doubt the correctness of his own opinion, if he differs from others who read the Bible, and pray, and walk in the commandments and ordinances of the Lord. There is also a deference due by the less informed, to the opinions of the better informed---from youth to the teachings of age. and experience. For the same reason that we are not to regard the judgment of any man as infallibly right, we are to guard against setting up our own judgment as an infallible standard. It is thus that men learn to be wise about the things of this world; and it is thus, and by earnest prayer, that we become wise in the things of God. VOL. II:-SIG. 36

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With this explanation, I say that it is the right and the duty of all men to interpret the Scriptures for themselves.

The children of Israel were commanded to teach their children the law of God, and to talk to them about the precepts of the law, when they sat in the house, and when they walked by the way. could they do this without inquiring into the meaning of God s law? Did God charge israelitish parents to teach their children out of a But how book, the letter of which they could see, but not the sense! Away to Rome, with such folly!---But Rome will say---they might teach their children what the Israelitish Church and the Priests said was the meaning of the law. Why then did not God tell them so? Why did he not add---You must not however suppose that every farmer and tradesman, and shopkeeper can understand the law? You have simply to teach your children what the Priests tell you is its meaning. Do you meet with such cautions in the Bible? Do you hear any thing in the Bible like what is perpetually flowing from the lips and the pens of Roman Priests, such as, that if the Bible is found in ry cottage, and is read and interpreted by the ignorant rustic people, it will do more harm than good. No; never, never.---I may be told of that text, The Priest's lips should keep knowledge, and let the people learn the law at his mouth." Very good. The religious teacher should study the word of God, that he may be able to aid the people in understanding it. And if he does so, and his profiting appear to al!, the people, by the blessing of God, will, of their own free will, wait on his ministrations, and will pay him and them all due respect. the people are to "learn"---and is there any law of God which forbids them to become "wiser than their teachers?" It actually does sometimes happen among Protestants that they do.

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The Psalmist pronounces the man blessed, who meditates on God's law day and night And all this time does he see nothing but the "letter?" What is he meditating about?

Paul gives it as a reason why he had confidence in Timothy, that from a child he had known the Scriptures which are able to make thee wise unto salvation. But Timothy had been rought up in a Grecian city, far from the authorized teachers of God's law in Judea, and from the teachings of the Jewish Church, and before the "infalli ble" Church of Rome had an existence. Who taught him to read God's word? Who instructed him in its doctrines? His pious mother and grandmother no doubt; for Paul rejoiced in his faith which dwelt first in his mother Lois and in his grandmother Eunice. Does Paul say that those pious matrons did wrong---that they should not have presumed to interpret the word of God, and teach its truths to the child Timothy? No. It was well for Timothy, that in those days there were no Jesuit Priests to come about the house and drive away the Bible and the teaching of the Bible.

"which are able to make thee wise unto salvation," that is, when diligently and prayerfully used. For when God opens the eyes of men to behold the wonders of his law, and shines into their hearts to give the light of the glorious Gospel of Christ, it is worth infinitely more to the soul, than the interpretations of a Pope with all his boasted infallibility. And here we may remark on the pretence that the

Church is the infallible interpreter of Scripture, because she has the Spirit of God to guide her into all truth; that every true disciple of our Lord has the Spirit, for the Spirit is given to all who obey him. And John, writing to young men, and old men, and little children, says, "Ye have an unction from the Holy One (the anointing of the Spirit) and ye know all things.' If, therefore, the possession of the Spirit, makes the church infallible, every true christian is infallible though he may occupy no official station in the Church; and, indeed, there have been hundreds of old women, who knew little more than that their Bible was true, to whom I would infinitely rather commit the guidance of my soul, than to any Pope that has sat on the pretended throne of St. Peter, since the sixth century.

Apollos was a Jew born at Alexandria, but he was mighty in the Scriptures, though he knew only the baptism of John, having never enjoyed the instruction of an inspired Apostle. Aquila and Priscilla his wife expounded to him the way of God more perfectly. They knew that they had a right to read the Scriptures, and tell the eloquent Apollos what they believed to be God's truth; and God blessed thei labors.

John says: "Beloved, believe not every spirit, but try the spirits whether they are of God." This he said to private christians. But how were they to try those who came to then professing to be teachers of religion, but by the Scriptures as the Bereans did? Yes; and by the Scriptures, we will try the interpretations of Popes and Councils, and Fathers, and of the infallible church herself; and we will put them away like dross, when found to be erroneous.

We read that on a certain occasion some came to Moses and told him, "Eldad and Medad do prophecy in the camp." Joshua, the son of Nun said, "My lord Moses, forbid them." Joshua just then felt a little like a Jesuit. "My lord, Moses"---my lord, the Pope! But Moses replied: "Enviest thou for my sake? Would God, that all the Lord's people were prophets." As if he had said,---I feel no jealousy for my prerogative. No: let me sink into obscurity, and let no monument tell where my flesh rests in hope, if the knowledge and love and fear of my God, may be advanced among the people. Venerable man! Holy man of God! every right-hearted man will praise thee. Had thy mantle fallen on all who have been in authority since, this world would never have been cursed with a civil or ecclesiastical despotism. And with such an example before me, I feel myself constrained to say, would God that you, all of you, were as well or better acquainted with the Scriptures than we ministers are. judging men might suppose that it would lessen our authority and consequence; but the more we can be instrumental in making you advance in knowledge and in holiness, the brighter will be the crown which we shall wear, when all the crowns of this world are profaned in the dust.

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