pared by the Jesuits of Rheims in 1582, we find Paraseeve, Azymes, Neophyte, Pasche, Tunike, Holocaust, Baptize, and a multitude of others;-Greek words, in Roman letters, with English terminations, "introduced, not with the desire of sincerity, but rather of obscurity, so that their translation needed to be translated over again," as Fuller, the historian, has long since observed.

We cannot but deeply deplore the effect of this system, in perverting the ordinance of Baptism, and establishing in its place, to a wide extent, Infant Sprinkling, which the learned and venerable Gill, has justly called, "a part and pillar of popery." The history of this perversion is exceedingly plain. The church of Rome decreed that the Latin translation revised by Jerome, usually called the vulgate, should be the infallible standard of Divine Truth. It was published by Pope Sixtus 5th, with many alterations, and the seal of infallibility was affixed to his edition. His successor, Pope Clement 8th, however, suppressed it as swarming with errors, and brought out another infallible standard, differing from the former in more than two thousand instances! And yet, even in this expurgated edition, false renderings, both numerous and gross, have been pointed out by those profound scholars and theologians, Cartwright and Fulke, in their refutation of the Rhemish Testament, who confidently assert "that compared with the authentical Greek text, it is in many places, ridiculous, insincere, untrue; and consequently, of no authority, much less majesty." In this version, used by Papists, for the maintenance of their "prodigious structure of imposture and wickedness," Baptizo and its cognates are invariably Latinized-never translated; and the same policy was pursued in all European versions, wherever the authority of "the man of sin" prevailed. The unlearned, not being permitted to read in their own tongues wherein they were born, what God required of believers, were compelled to rely upon their spiritual guides, and they told them that Baptizo signified to sprinkle, or pour, or christen; that it was too holy to be translated; and that its meaning was as immaterial, as it was indefinite. And so, UNHAPPILY, one of the important ordinances of the gospel, described by the Holy Spirit as with a sunbeam, has been covered up and hid from the great mass of the people, by THE POPISH ARTIFICE OF TRANSFER!

The Baptists, in every age and in every clime, from the days of Paul, when the sect was everywhere spoken against, to the present hour, have been the steadfast friends of the VOLUNTARY PRINCIPLE, in whatever pertains to religion. They maintain, to use the language of a forcible writer, "that man cannot be born into a system of faith, nor be surrendered in infancy or age to a form of religion, but may assert his right to judge for himself; to examine and decide under the lofty conviction, that God has not made him a slave. They acknowledge no clerical or secular domination, but scorn, with becoming indignation, every attempt to subdue reason by enforcing the dogmas of a party, and hold with determined fidelity, the high 'vantage ground assigned them by their Creator." No man is born a Baptist. Membership in our churches is matter of choice, after the Christian character is formed.

The compulsory system, which tramples upon the freedom of judgment and will, is written in the history of our denomination in characters of blood. The Baptists, in the valleys of Piedmont, in Germany, Bohemia, France, Wales, and New-England, have been the subjects of the most unrelenting persecutions. They were fined, imprisoned, banished, and massacred ;—not upon the principle of retaliation because they had persecuted others; not for any immoralities laid to their charge; but because they immersed willing converts; and opposed the baptism of unwilling infants; and refused to receive for doctrine the commandments of men; and adhered, with unyielding integrity, to the great Bible principle, LIBERTY OF CONSCIENCE THE INALIENABLE BIRTHRIGHT OF MAN! Attachment to this sentiment has resulted in our separation from the American Bible Society. The managers of that institution interfered with

the consciences of Baptist Missionaries, in the execution of their trust as translators of God's Holy Book; requiring them to make versions that might be consistently used by the several denominations composing the society, as the indispensable condition of future patronage. Believing that "the Bible should control human opinions, and that the creeds of different sects ought never to govern the Bible," we have disallowed the rule adopted by the A. B. S. and ceasing from man, whose breath is in his nostrils, would lift up our eyes to the hills whence our help cometh. The brethren in England, placed in similar circumstances, have presented a protest, (signed by five hundred and forty-four Baptist Ministers) to the British and Foreign Bible Society, remonstrating against the sectarian resolution of that institution, which refuses aid to Br. Yates' improved version of the Bengalee New Testament.

Our missionaries in the mean time, are pursuing the even tenor of their way, and continue with untiring zeal, to deliver to the heathen, with all attainable accuracy, the unadulterated Word of Truth. To sustain them in their work of faith and labour of love, and to circulate, according to its ability, the most faithful versions of the Scriptures that can be procured, that sinners may be saved and God glorified, is the single object of the American and Foreign Bible Society. "The Lord bless your new institution," is the prayer of Pearce, "may all the American Baptists aid its funds, and entreat for it God's blessing; and may British Baptists follow your example !”

In the commencement of our enterprise, we have much reason to thank God and take courage. Our hearts are cheered by the countenances of the brethren, and the lines have fallen to us in pleasant places. We dwell in the land where Roger Williams first recognised the broad principle of religious liberty in connexion with civil government; a principle which has since become an essential feature in the noble institutions of these confederated states. America is the land of the Baptists. Here are no courts of inquisition, nor acts of uniformity; no union of church and state, nor sword of the magistrate in the hand of religious despotism! We can preach as we print, and print as we preach, and have none to make us afraid.

In the prosecution of our work, we know too much of men and things not to expect disappointments and difficulties; but we also know that "faith is given to be tried, and difficulties are created to be overcome." Our reliance for strength to draw the sword, and for skill to aim aright, is placed alone upon the God of the Bible; and should He condescend to smile upon our endeavours, the name of our Society will fitly describe the field of its future operations! But the Corresponding Sectetary has prepared a detailed report of the operations of the Society, and I will no longer detain you from the pleasure and information which that document is calculated to impart. Permit me in conclusion only to say, that we have acted in all this matter from the deep and abiding conviction, that THE FAITHFUL AND TRUE WITNESS called us to engage in this great and good work; and we bless his holy name that in the midst of considerations most delicate and embarrassing, He condescended to afford us light and fortitude promptly to commence, and steadily to prosecute it; and we deem it no presumption to hope that it will be remembered with gratitude by millions, when the deaf shall hear the words of the Book, and the eyes of the blind shall see out of obscurity. And now we humbly entreat thee, O Lord our God, Satisfy us early with thy mercy, and make us glad according to the years wherein we have seen evil! Let thy work appear unto thy servants, and thy glory unto their children; and let the beauty of the Lord our God be upon us, and establish thou the work of our hands upon us! Yea, the work of our hands establish thou it!

The Corresponding Secretary, Charles G. Sommers, of N. Y., then read an abstract of the Annual Report of the Board of Managers.

REPORT.

THE Board of Managers of the American and Foreign Bible Society, in presenting a report of their labours during the year of their incipient organization, would express their gratitude to God for the success which has attended their endeavours to promote the cause of truth. The formation of this institution has been hailed as an auspicious era in the history of the Baptists. While the means for accomplishing the great object of its existence have been furnished with promptitude and liberality, the harmony which has characterized the deliberations of the Board, and the increasing cordiality and co-operation of the denomination, afford at once an evidence of the divine approbation, and a pledge of future prosperity.

An enterprise, such as this, conducted on certain defined principles, the nature and object of which are familiar to the mind of every Christian, can neither claim nor possess the charms of novelty. But, as this is the first Bible Society formed under the direction of the Baptist denomination, with the avowed intention of giving to THE WHOLE WORLD A LITERAL TRANSLATION OF THE BIBLE, a statement of the circumstances which originated the institution may be reasonably expected.

When in the course of human events, the rights of a nation or a community are invaded, it becomes a solemn duty, by all peaceable and proper means, to guard and to support those rights. Thus, too, when the combined influence and power of majorities are employed to suppress the principles of a minority, duty to God, and the best interests of mankind, demand, not only a frank declaration of facts, but the adoption of such measures as may preserve inviolate, and transmit unimpaired, to future generations, "the truth, the whole truth, and nothing but the truth."

In the following opinions of the British Baptist Missionaries, your Board do unanimously concur.

"No prospects of usefulness, and no stretch of charity, can justify a dereliction of the truth. Nor have we any right to expect that those measures would tend to ultimate peace and usefulness, which are adopted at the expense of truth. It seems to us questionable, whether when we know the true meaning of a word, and conceal it by non-translation, we do not come under the curse of those who 'take away from the words of the prophecy of the book.' Would the errors that now prevail in the world have come to such a pitch, if this word (baptizo) had been faithfully translated? And may not one version of the Scriptures, if generally approved, in which the word is faithfully translated, prevent much error in this vast empire, where Christianity is just beginning to spread? Are we not in this particular set for the defence of the truth? And however painful it may be to our feelings not to agree with others, and yield to their wishes, yet is not this a sacrifice which truth requires ?"

To preserve uncorrupted the volume of divine revelation, has always been the aim of the Baptists, so far as faithful preaching, and the occasional use of the press could be employed; but, until recently, there has existed no distinct institution amongst the Baptists, having for its object the diffusion of their religious principles through the instrumentality of literal versions of the Bible.

*

Previous to the year 1290, at which time, says Archbishop Usher, the first translation of the Bible into the English language was made, there seemed to be no immediate necessity for a distinct Bible organization among the Baptists. Because, although the Anglicised Greek word, baptize, was admitted into the English language through the influence of the Roman hierarchy, whose emissaries then swayed a controlling power over the literature of the British nation, yet, it was then almost universally understood to mean immersion. And as late as 1611, when King James' translation of the Bible was made, the word in question was by no means so generally misunderstood, as the present perversion of the ordinance of Baptism now proves it to be.

* The translation by John Wickliff was made in 1380; by William Tindal, in 1526, by Miles Coverdale in 1535, by Matthews in 1537, by Cranmer and Taverner in 1539, the Geneva Bible in 1560, and the celebrated Bishops' Bible in 1560.

The consequences of that royal edict, which prohibited the translation of "the ecclesiastical words," as they were calledsuch as "the word church, not to be translated congregation"— and the word baptize, "to be kept," were (we would charitably hope) not anticipated. But to us it appears evident, that but for this unlawful interference, painful and protracted controversies might have been avoided, and unanimity of sentiment would have produced harmony and combination in effort, favourable alike to the glory of God, and the salvation of the world.

The evils which have accrued from the introduction of a single word, imposed by foreign influence, and the bigotry of an earthly prince, no human mind can compute. Nearly all the European versions subsequently made, have been conformed to the principles adopted by King James' translators, and thus a word has been perpetuated from generation to generation, the precise meaning of which, none but the learned could with certainty ascertain. And as these versions have in most instances been made by pædobaptists, the error of sprinkling has obtained the blind and almost universal suffrage, of what is called, the Christian world. This remark applies not only to the English Bible, but to the Gælic, the Irish, the Manks, and several other languages of Europethe Esquimaux, and the Mohawk in America. In the Seneca the word baptize, has been translated "to sprinkle."-In the Icelandic "to wash" and in the Chinese, they have translated it by a word (in the Taychew dialect, pronounced Soy) which Dr. Morrison's Chinese Dictionary thus defines-"to wash the feet, to wash physically or morally, to cleanse.-Also, a vessel to contain water." It is the same word, the Chinese employ for washing clothes, washing the hands, floor, &c. But the most appalling fact in the whole series, is, that which relates to the New Testament in modern Greek, reprinted by the American Bible Society in 1833. The following are a few of the instances in which words dictated by the Holy Spirit have been taken from the New Testament of our Lord, and other words substituted.

In Mark vii. 4.-And when they come from market, except they baptize, they eat not, And many other things there be, which they have received to hold, as the baptism of cups and pots, &c. In his passage, the word Barridwvras (baptize) has been "taken