Admitting for argument sake that the Scriptures4 of the Old and New Testament5 were originally of divine supernatural inspiration, and that their first manuscript copies were the infallible institutions of God, yet to trace them from their respective ancient dead languages, and different and diverse translations, from the obscure hieroglyphical6 pictures of characters, in which they were first written, through all the vicissitudes and alterations7 of human learning, prejudices, superstitions8, enthusiasms and diversities of interests and manners, to our time, so as to present us with a perfect edition from its premised infallible original manuscript copies would be impossible. The various and progressive methods of learning, with the insurmountable difficulties of translating any supposed antiquated9 written revelation would not admit of it, as the succeeding observations on language and grammar will fully10 evince.
In those early ages of learning, hieroglyphics11 were expressive12 of ideas; for instance, a snake quirled (a position common to that venomous reptile13) was an emblem14 of eternity15, and the picture of a lion, a representation of power, and so every beast, bird, reptile, insect and fish, had in their respective pictures, particular ideas annexed16 to them, which varied17 with the arbitrary custom and common consent of the several separate nations, among whom this way of communicating ideas was practised, in some sense analogous18 to what is practised at this day by different nations, in connecting particular ideas to certain sounds or words written in characters, which according to certain rules of grammar constitute the several languages. But the hieroglyphical manner of writing by living emblems19, and perhaps in some instances by other pictures, was very abstruse20, and inadequate21 to communicate that multiplicity and diversity of ideas which are requisite22 for the purpose of history, argumentation or general knowledge in any of the sciences or concerns of life; which mystical way of communicating ideas underwent a variety of alterations and improvements, though not so much as that of characters and grammar has done; for in the hieroglyphical way of communicating their ideas, there was no such thing as spelling, or what is now called orthography23, which has been perpetually refining and altering, ever since characters, syllables24, words or grammar have been brought into use, and which will admit of correction and improvement as long as mankind continue in the world. For which reason the original of all languages is absorbed and lost in the multiplicity of alterations and refinements26, which have in all ages taken place, so that it is out of the power of all Etymologists and Lexieonists now living, to explain the ideas, which were anciently connected with those hieroglyphical figures or words, and which may have composed the original of any language, written in characters, in those obsolete27 and antiquated ages, when learning and science were in their infancy28: since the beneficial, art of printing has arrived to any considerable degree of perfection, the etymology29 of words, in the scientifical and learned languages, has been considerably30 well understood: though imperfectly, as the various opinions of the learned concerning it may witness. But since the era of printing, the knowledge of the ancient learning has been in a great measure, or in most respects, wholly lost; and inasmuch as the modern substitute is much better, it is no loss at all. Some of the old English authors are at this day quite unintelligible32, and others in their respective latter publications, more or less so. The last century and a half has done more towards the perfecting of grammar, and purifying the languages than the world had ever done before.
I do not understand Latin, Greek or Hebrew, in which languages, it is said, that the several original manuscripts of the Scriptures were written; but I am informed by the learned therein, that, the other languages, they have gone through their respective alterations and refinements, which must have been the case, except they reached their greatest perfection in their first composition; of which the progressive condition of man could not admit. So that the learned in those languages, at this day, know but little or nothing how they were spoken or written when the first manuscript copies of the Scriptures were composed; and consequently, are not able to inform us, whether their present translations do, any of them, perfectly31 agree with their respective original premised infallible manuscript copies or not. And inasmuch as the several English translations of the Bible do materially differ from each other, it evinces the confused and blundering condition in which it has been handed down to us.
The clergy33 often informs us from the desk, that the translation of the Bible, which is now in use in this country, is erroneous, after having read such and such a passage of it, in either Latin, Greek or Hebrew, they frequently give us to understand, that instead of the present translation, it should have been rendered thus and thus in English, but never represent to us how it was read and understood in the antiquated and mystical figures or characters of those languages, when the manuscripts of Scripture3 were first written, or how it has been preserved and handed down entire, through every refinement25 of those languages, to the present condition of Latin, Greek and Hebrew. Probably this is too abstruse a series of retrospective learning for their scholarship, and near or quite as foreign from their knowledge as from that of their hearers.
It is not to be supposed that all the alterations which have taken place in language, have been merely by improving it. In many instances, ignorance, accident or custom has varied it to its disadvantage, but it has nevertheless been subject to correction, and generally speaking has been altered for the better, yet, by one means or other has been so fluctuating and unstable34, as that an infallible revelation could not have been genuinely preserved, through all the vicissitudes and revolutions of learning, for more than seventeen hundred years last past to this day.
The diversity of the English language is represented with great accuracy by Mr. Samuel Johnson, the celebrated35 lexicographer36, in the samples of different ages, in his history of the English language, subjoined to the preface of the dictionary, to which the curious are referred for the observance of the various specimens37.
Section ii. The Variety of Annotations38 and Expositions of the Scriptures, Together with the Diversity of Sectaries Evinces Their Fallibility.
Every commentary and annotation39 on the Bible, implicitly40 declares its fallibility; for if the Scriptures remained genuine and entire, they would not stand in need of commentaries and expositions, but would shine in their infallible lustre41 and purity without them. What an idle phantom42 it is for mortals to assay43 to illustrate44 and explain to mankind, that which God may be supposed to have undertaken to do, by the immediate45 inspiration of his spirit? Do they understand how to define or explain it better than God may be supposed to have done? This is not supposable; upon what ground then do these multiplicity of comments arise, except it be pre-supposed that the present translations of the Bible have, by some means or other, become fallible and imperfect, and therefore need to be rectified46 and explained? and if so, it has lost the stamp of divine authority; provided in its original composition it may be supposed to have been possessed47 of it.
To construe48 or spiritualize tie Bible is the same as to inspire it over again, by the judgment49, fancy or enthusiasm of men; and thus the common people, by receiving God’s supposed revelation at secondary hands (whether at the thousandth or ten thousandth remove from its first premised inspiration they know not) cannot in fact be taught by the revelation of God. Add to this the diverse and clashing expositions of the Bible, among which are so many flagrant proofs of the fallibility and uncertainty50 of such teachings, as must convince even bigots, that every one of these expositions are erroneous, except their own!
It has been owing to different comments on the Scriptures, that Christians52 have been divided into sectaries. Every commentator53, who could influence a party to embrace his comment, put himself, at the head of a division of Christians; as Luther, Calvin, and Arminius, laid the foundation of the sectaries who bear their names; and the Socinians were called after the Scismatical Socinius; the same may be said of each of the sectaries. Thus it is that different commentaries or acceptations of the original meaning of the Scriptures, have divided the Christian51 world into divisions and subdivisions of which it consists at present. Nor was there ever a division or subdivision among Jews, Christians or Mahometans, respecting their notions or opinions of religion, but what was occasioned by commentating on the Scriptures, or else by latter pretended inspired revelations from God in addition thereto. The law of Moses was the first pretended immediate revelation from God, which respects the Bible, and after that in succession the several revelations of the prophets, and last of all (in the Christian system) the revelations of Jesus Christ and apostles, who challenged a right of abolishing the priesthood of Moses; Christ claiming to be the antitype of which the institution of sacrifices and ceremonial part of the law of Moses was emblematical54; but this infringement55 of the prerogative56 of the Levitical priests gave such offence, not only to them, but to the Jews as a nation, that they rejected Christianity, and have not subscribed57 to the divine authority of it to this day, holding to the law of Moses and the prophets. However Christianity made a great progress in the world, and has been very much divided into sectaries, by the causes previously59 assigned.
“Mahomet taking notice of the numerous sects60 and divisions among Christians, in his journies to Palestine, &c, thought it would not be difficult to introduce a new religion, and make himself high priest and sovereign of the people.” This he finally effected, prosecuting61 his scheme so far, that he new modelled the Scriptures, presenting them, (as he said,) in their original purity, and called his disciples62 after his own name. He gained great numbers of proselytes and became their sovereign in civil, military and spiritual matters, instituted the order of mystical priesthood, and gave the world a new Bible by the name of the Alcoran; which he gives us to understand was communicated to him from God, by the intermediate agency of the angel Gabriel, chapter by chapter. “His disciples at this day inhabit a great part of the richest countries in the world, and are supposed to be more numerous than the Christians,” and are as much, if not more, divided into sectaries, from causes similar to those which produced the division of Christians, viz.: the different commentators63 on, and expositions of the Alcoran. The Mufti, or priests, represented the doctrines64 and precepts65 of the Alcoran in a variety of lights different from each other, each of them claiming the purity of the original and infallible truths prescribed to the world by Mahomet, their great reformer of Christianity. For though the several sectaries of Mahometans differ, respecting the meaning of their Alcoran, yet they all hold to the truth and divine authority thereof, the same as the Christian sectaries do concerning their Bible: so that all the different opinions which ever did, or at present do subsist66, between Jews, Christians and Mahometans, may be resolved into one consideration, viz.: the want of a right understanding of the original of the Scriptures. All sat out at first, as they imagined, from the truth of God’s word, (except the impostors,) concluded that they had an infallible guide, and have, by one means or other, been guided into as many opposite faiths as human Invention has been capa-ble of fabricating; each sect1 among the whole, exulting67 in their happy ignorance, believing that they are favored with an infallible revelation for their direction.
It alters not the present argument, whether the Scriptures were originally true or not; for though they be supposed to have been either true or false, or a mixture of both, yet they could never have been handed down entire and uncorrupted to the present time, through the various changes and perpetual refinements of learning and language; this is not merely a matter of speculative68 and argumentative demonstration69, the palpable certainty of it stands confessed in every Jewish, Christian and Mahometan sectary.
Section iii. On the Compiling Op the Manuscripts of the Scriptures into One Volume, and of its Several Translations. The Infallibility of the Popes, and of Their Chartered Rights to Remit70 or Retain Sins, and of the Impropriety of Their Being Trusted with a Revelation from God.
The manuscripts of Scripture, which are said to have been originally written on scrolls71 of bark, long before the invention of paper or printing, and are said to compose our present Bible, were in a loose and confused condition, scattered72 about in the world, deposited nobody knows how or where, and at different times were compiled into one volume. The four gospels are by the learned generally admitted to have been wrote many years after Christ, particularly that of St. John: and sundry73 other gospels in the primitive74 ages of Christianity were received as divine by some of its then sectaries, which have unfortunately not met with approbation75 in subsequent eras of the despotism of the church.
The translation of the Scriptures by Ptolemy Phila-delphus, king of Egypt, was before Christ, and therefore could not include the writings of the New Testament in his translation, and “whether by seventy-two interpreters, and in the manner as is commonly related, is justly questioned.” But where, at what time, and by whom, the Scriptures of the Old and New Testament were first compiled into one volume, is what I do not understand: but was it a longer or shorter period after Christ, it alters not the present argument materially, since the scattered manuscripts were in a loose and confused condition for a long time; and the grand query77 is, when the compilers of those manuscripts collected them together in order to form them into one volume, how they could have understood the supposed divine writings, or symbolical78 figures, with the ideas originally connected with them, and distinguish them from those which were merely human, and in comparison of the others are called profane79. To understand this distinction would require a new revelation, as much as may be supposed necessary for composing the original manuscripts themselves; but it is not pretended that the compilers or translators of the Bible were inspired by the divine spirit in the doing and completing their respective business; so that human reason, fancy, or some latent design, must needs have been substituted, in distinguishing the supposed divine and human writings apart, and in giving a perfect transcript80 of the original manuscripts. Now admitting that the compilers were really honest principled men, (which is more than we are certain of,) it would follow, that they would be obliged to cull81 out of the mixed mass of premised divine and human writings, such as to them appeared to be divine, which would make them to be the sole arbitrators of the divinity that they were compiling to be handed down to posterity82 as the infallible word of God, which is a great stretch of prerogative for mortal and fallible man to undertake, and as great a weakness in others to subscribe58 to it, as of divine authority.
Mr. Fenning, in his dictionary definition of the word Bible, subjoins the following history of its translations:
“The translation of this sacred volume was begun very early in this kingdom,” [England,] “and some part of it was done by King Alfred. Adelmus translated the Psalms83 into Saxon in 709, other parts were done by Edfrid or Ecbert in 730, the whole by Bede in 731 Trevisa published the whole in English in 1357. Tindal’s was brought higher in 1534, revised and altered in 1538, published with a preface of Cranmers in 1549. In 1551, another translation was published, which was revised by several bishops84, was printed with their alterations in 1560. In 1607, a new translation was published by authority, which is that in present use.” From this account it appears, that from the first translation of the Bible by Trevisa, into English, in 1357, it has been revised altered, and passed through six different publications, the last of which is said to have been done by authority, which I conclude means that of the king, whose prerogative in giving us a divine revelation, can no more be esteemed85 valid86 than that of other men, though he may be possessed of an arbitrary power within the limits of his realm to prevent any further correction and publication of it. As to the changes it underwent previous to Trevisa’s translation, in which time it was most exposed to corruptions87 of every kind, we, will not at present particularly consider, but only observe that those translations could not, every one of them, be perfect, since they were diverse from each other, in consequence of their respective revisions and corrections; nor is it possible that the Bible, in any of its various editions could be perfect, any more than all and every one of those persons who have acted a part in transmitting them down to our time may be supposed to be so: for perfection does not pertain88 to man, but is the essential prerogative of God.
The Roman Catholics, to avoid the evils of imperfection, fallibility and imposture89 of man, have set up the Pope to be infallible; this is their security against being misguided in their faith, and by ascribing holiness to him, secure themselves from imposture; a deception90 which is incompatible91 with holiness. So that in matters of faith, they have nothing more to do, but to believe as their church believes. Their authority for absolving92 or retaining sins is very extraordinary; however, their charter is from Christ, (admitting them to be his vicars, and the successors of St. Peter,) and the present English translation of the Bible warrants it. The commission is in these words: “And I will give unto thee the keys of the kingdom of heaven, and whoever thou shalt bind93 on earth, shall be bound in heaven; and whatsoever94 thou shall loose on earth, shall be loosed in heaven. Whosesoever sins ye remit, they are remitted95 unto them, and whosesoever sins ye retain, they are retained.” That St. Peter or his successors should have a power of binding96 and determining the state and condition of mankind in the world to come by remitting97 or retaining sins, is too great a power to be intrusted to men, as it interferes98 with the providence100 and prerogative of God, who on this position would be exempted101 from judging the world, (as it would interfere99 with the chartered prerogative of the Popes in their remitting or retaining of sins, admitting it to have been genuine,) precluding102 the divine retribution of justice; we may, therefore, from the authority of reason, conclude it to be spurious. It was a long succession of ages that all Christendom were dupes to the See of Rome, in which time it is too evident to be denied, that the holy fathers obtruded103 a great deal of pious104 fraud on their devotees; all public worship was real to the people in unknown languages, as it is to this day in Roman Catholic countries. Nor has the Bible, in those countries, to this time, been permitted to be published in any but the learned languages, which affords great opportunity to the Romish church to fix it to answer their lucrative105 purposes. Nor is it to be supposed that they want the inclination106 to do it. The before recited grant of the power of the absolution of sin, to St Peter in particular, was undoubtedly107 of their contrivance.
In short, reason would prompt us to conclude, that had God, in very deed, made a revelation of his mind and will to mankind, as a rule of duty and practice to them, and to be continued as such to the latest posterity, he would in the course of his providence have ordered matters so that it should have been deposited, translated, and kept, in the hands of men of a more unexceptionable character than those holy cheats can pretend to.
Witchcraft108 and priestcraft, were introduced into this world together, in its non-age; and has gone on, hand in hand together, until about half a century past, when witchcraft began to be discredited109, and is at present almost exploded, both in Europe and America. This discovery has depreciated110 priestcraft, on the scale of at least fifty per cent, per annum, and rendered it highly probable that the improvement of succeeding generations, in the knowledge of nature and science, will exalt111 the reason of mankind, above the tricks and impostures of priests, and bring them back to the religion of nature and truth; ennoble their minds, and be the means of cultivating concord112, and mutual113 love in society, and of extending charity, and good will to all intelligent beings throughout the universe; exalt the divine character, and lay a permanent foundation for truth and reliance on providence; establish our hopes and prospects114 of immortality115, and be condusive to every desirable consequence, in this world, and that which is to come; which will crown the scene of human felicity in this sublunary state of being and probation76; ‘which can never be completed while we are under the power and tyranny of priests, since as it ever has, it ever will be their interest, to invalidate the law of nature and reason, in order to establish systems incompatible therewith.
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1
sect
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| n.派别，宗教，学派，派系 | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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testament
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| n.遗嘱；证明 | |
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hieroglyphical
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| n.象形文字，象形文字的文章 | |
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alterations
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| n.改动( alteration的名词复数 )；更改；变化；改变 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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antiquated
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| adj.陈旧的，过时的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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hieroglyphics
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| n.pl.象形文字 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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reptile
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| n.爬行动物；两栖动物 | |
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emblem
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| n.象征，标志；徽章 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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annexed
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| [法] 附加的，附属的 | |
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varied
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| adj.多样的，多变化的 | |
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analogous
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| adj.相似的；类似的 | |
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emblems
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| n.象征，标记( emblem的名词复数 ) | |
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abstruse
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| adj.深奥的，难解的 | |
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inadequate
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| adj.(for,to)不充足的，不适当的 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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orthography
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| n.拼字法，拼字式 | |
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syllables
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| n.音节( syllable的名词复数 ) | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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refinements
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| n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作 | |
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obsolete
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| adj.已废弃的，过时的 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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etymology
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| n.语源；字源学 | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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unstable
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| adj.不稳定的，易变的 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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lexicographer
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| n.辞典编纂人 | |
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specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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annotations
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| n.注释( annotation的名词复数 )；附注 | |
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annotation
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| n.注解 | |
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implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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lustre
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| n.光亮，光泽；荣誉 | |
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phantom
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| n.幻影，虚位，幽灵；adj.错觉的，幻影的，幽灵的 | |
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assay
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| n.试验，测定 | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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rectified
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| [医]矫正的，调整的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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construe
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| v.翻译，解释 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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commentator
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| n.注释者，解说者；实况广播评论员 | |
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emblematical
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| adj.标志的，象征的，典型的 | |
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infringement
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| n.违反；侵权 | |
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prerogative
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| n.特权 | |
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subscribed
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| v.捐助( subscribe的过去式和过去分词 )；签署，题词；订阅；同意 | |
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subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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previously
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| adv.以前，先前（地） | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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prosecuting
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| 检举、告发某人( prosecute的现在分词 )； 对某人提起公诉； 继续从事（某事物）； 担任控方律师 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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subsist
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| vi.生存，存在，供养 | |
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exulting
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| vi. 欢欣鼓舞，狂喜 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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remit
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| v.汇款，汇寄；豁免（债务），免除（处罚等） | |
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scrolls
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| n.（常用于录写正式文件的）纸卷( scroll的名词复数 )；卷轴；涡卷形（装饰）；卷形花纹v.（电脑屏幕上）从上到下移动（资料等），卷页( scroll的第三人称单数 )；（似卷轴般）卷起；（像展开卷轴般地）将文字显示于屏幕 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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sundry
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| adj.各式各样的，种种的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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approbation
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| n.称赞；认可 | |
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probation
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| n.缓刑(期)，(以观后效的)察看；试用(期) | |
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query
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| n.疑问，问号，质问；vt.询问，表示怀疑 | |
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symbolical
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| a.象征性的 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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transcript
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| n.抄本，誊本，副本，肄业证书 | |
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cull
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| v.拣选；剔除；n.拣出的东西；剔除 | |
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posterity
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| n.后裔，子孙，后代 | |
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psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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pertain
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| v.(to)附属，从属；关于；有关；适合，相称 | |
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imposture
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| n.冒名顶替，欺骗 | |
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deception
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| n.欺骗，欺诈；骗局，诡计 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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absolving
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的现在分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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remitted
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| v.免除（债务），宽恕( remit的过去式和过去分词 )；使某事缓和；寄回，传送 | |
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binding
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| 有约束力的，有效的，应遵守的 | |
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remitting
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| v.免除（债务），宽恕( remit的现在分词 )；使某事缓和；寄回，传送 | |
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interferes
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| vi. 妨碍，冲突，干涉 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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exempted
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| 使免除[豁免]( exempt的过去式和过去分词 ) | |
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102
precluding
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| v.阻止( preclude的现在分词 )；排除；妨碍；使…行不通 | |
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obtruded
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| v.强行向前，强行，强迫( obtrude的过去式和过去分词 ) | |
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104
pious
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| adj.虔诚的；道貌岸然的 | |
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lucrative
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| adj.赚钱的，可获利的 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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108
witchcraft
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| n.魔法，巫术 | |
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109
discredited
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| 不足信的，不名誉的 | |
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110
depreciated
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| v.贬值，跌价，减价( depreciate的过去式和过去分词 )；贬低，蔑视，轻视 | |
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111
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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112
concord
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| n.和谐；协调 | |
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113
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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114
prospects
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| n.希望，前途(恒为复数) | |
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115
immortality
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| n.不死，不朽 | |
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