The chief arguments urged by the advocates of the British and Foreign Bible Society, are the general circulation of the Bible; and the love and harmony which an union of churchmen with dissenters must, they say, naturally inspire. It will not, however, be difficult to prove, that neither the one nor the other can be exclusively claimed by them. That they cannot appropriate the former solely to themselves; nor has the latter been at all proved by recent occurrences. To prove that the circulation of the Bible does not exclusively belong to the British and Foreign Bible Society, it needs only be said, that there is another Society for that purpose, called the Society for Promoting Christian Knowledge. It is asserted by some, that these two Societies will not interfere with, nor oppose, each other. But how can this be proved, when, by the strong recommendation of the one, and the total silence as to the other, subscriptions are drawn to the one, which might very materially assist and increase the powers of the other, seems inexplicable. If merely the distribution of the Bible were the sole effect to be produced, and no other consequence to be apprehended, there could be no possible objection to either, and it might not signify through which channel it was carried. For the Bible is the work of men divinely inspired, and contains every thing which a Christian ought to know and believe to his soul’s health; and therefore, no book can be more proper, nor more useful, nor deserve to be more freely nor more widely circulated. But though it is a book which is so proper, so useful, and deserves to be as freely and as widely circulated as possible, and though it contains every thing necessary for a Christian’s salvation, yet there are in it some parts which are not so easy to be understood; but require the assistance of fit and proper persons to point out to the unlearned the proper meaning of those passages. The explanation, however, of these difficult passages will vary, according to the religious notions of the person, to whom the application for assistance is made. And as it is well known, that the Socinian, the Independent, the Anabaptist, the Methodist, and other sects, all think they derive the tenets of their respective religions from the Bible, it is surely of importance, notwithstanding the ostensible object of the two Societies is the same, for a churchman to consider whom he assists in the explanation of the Bible, and what channel he authorizes for its distribution; lest, whilst the letter of the Gospel is distributed, the spirit of it should be completely altered.
The Society for Promoting Christian Knowledge certainly, holds forth superior advantages to a churchman: First, Because it is a Society which consists entirely of churchmen; Secondly, Because Bibles can there be procured at a cheaper rate; Thirdly, Because those Bibles are more useful; and, Fourthly, Because it furnishes Prayer Books and Religious Tracts.
First, It is a Society which consists entirely of churchmen. A Society formed of persons professing the same system of religion, can have no other view than the promotion of that religion. There will be no variety of interpretations in essential points, no confusion occasioned among the unlearned by different comments. The churchman will explain the difficult and doubtful parts, if applied to for an explanation of them, in the way prescribed by the best church commentators. But, if not applied to for that specific purpose, will rather recommend an attention to those parts of Scripture, which point out the way to salvation, and which are so clear and plain, that he who runs may read his duty. He will circulate the Bible, because he firmly believes it will best promote his religion, and that his religion prescribes the best mode of obtaining eternal salvation. There can, therefore, be no danger in a churchman subscribing to this Society, because the views of all the members of it must be the same. On this account, then, this Society must be considered as the most proper channel through which a churchman should distribute the Bible: and it does seem surprising, when the Church of England is more effectually served by an union of churchmen with churchmen, how any one of that persuasion can hesitate to prefer it.
Secondly, It is the best, because it procures Bibles at a cheaper rate. The comparative advantage of the two Societies in this respect, have been so clearly brought forward by Mr. Norris, in his Appendix to the Practical Exposition of the Bible Society, that this shall be taken from it. A 12mo nonpareil Bible is allowed to the Subscribers for Promoting Christian Knowledge for 3s. 3d., [5a] but the British and Foreign Bible Society expects from its subscribers 4s. 6d. [5b] for the same edition. In purchasing, therefore, six Bibles, a subscriber to the former would give 19s. 6d., but a subscriber to the latter would give £1. 7s. If a parochial subscription should be made, the Society for Promoting Christian Knowledge offers superior advantages. Because it offers two-thirds of the collection to be returned in books, valued at the reduced prices; whereas, the British and Foreign Bible Society only offers one half; and therefore, if the collection amounted to £18, the Society for Promoting Christian Knowledge, selling their Bibles for 3s. 3d., and allowing two-thirds of it to be returned in books, which would be £12, would furnish 73 and nearly 74 Bibles; whilst the British and Foreign Bible Society, selling their Bibles for 4s. 6d., and only allowing one half to be returned in books, would, for the collection of £18, only furnish 40 Bibles. The Society for Promoting Christian Knowledge would therefore allow for the same collection 33 or nearly one half more Bibles than the British and Foreign Bible Society; as, therefore, this Society affords Bibles at a cheaper rate, and as the distribution of them is the main object of both Societies, that Society must clearly be the best, which affords the largest opportunities of doing it.
Thirdly, It is the best, because it provides Bibles which are more useful. It has been before observed, that there are passages in the Bible which may admit of doubtful and different interpretations. Surely, then, that Society is to be esteemed the best, which affords the best comments on those difficult passages. The Society for Promoting Christian Knowledge furnishes Bibles with these notes and comments. And there is now publishing by that Society, a most useful and explanatory Family Bible, under the management of Dr. Mant and Mr. D’Oyley, which is furnished to the subscribers at a very cheap rate; and which, if it were possible, it would be desirable so far still to be reduced in price, as to allow it to be in general circulation. For, the more the Bible is explained by fit and able commentators, the more useful it is rendered. Bibles, therefore, with notes and comments, are the most useful; and as that Society provides them, it is clearly the best channel through which a churchman would wish to distribute a Bible.
Fourthly, It is the best, because it provides Prayer Books and Religious Tracts. When we consider that there is at present hardly a town, or even a village, which is not visited by illiterate teachers, who expound the Bible with more confidence than the most able theologian, it surely becomes doubly necessary, if we would preserve the poor of the Establishment in the religion of their fathers, to provide them with a safeguard against false interpretations. At one time it was argued by the advocates of the Bible Society, that the Bible alone was the religion of the Protestant, and ought to be alone distributed. But those persons who were desirous of preserving the present Church Establishment, and amongst those, particularly Dr. Marsh, made every effort to increase the distribution of the Prayer Book. And when we consider that it contains devotional exercises in the true spirit of the Scripture; that it is heard constantly at church; that it is designed equally for the closet; and that no churchman can join in the service of the church without it; surely it must be confessed that the Society which provides these is the best. It may be said, that there is a Society formed for the distribution of Prayer Books and Homilies, and that a churchman, subscribing to the British and Foreign Bible Society, may procure Prayer Books to accompany his Bibles from that; but surely the Society which unites both in one must be preferable to that which provides only one. Great benefit is also to be derived from Religious Tracts. They are useful helps, and sure and certain guides. That is, certain as far as human intellect can guarantee them, as to the doctrine of the Church of England. For no Tract is allowed to be issued by this Society, without undergoing the strictest examination of the most learned and orthodox men. Which must undoubtedly be, to those churchmen who do not pretend to be wise above what is written, nor wiser than any that have gone before, nor above being guided, a very great recommendation. From what has been observed, it will, it is to be hoped, be allowed, that the Society for Promoting Christian Knowledge holds forth superior advantages to the churchman; when it is considered, that it is composed of churchmen only; that it furnishes Bibles with notes and comments; that it sells those Bibles at a much cheaper rate; and that it provides Prayer Books and Religious Tracts.
The British and Foreign Bible Society is composed of churchmen and dissenters. The dissenter of every denomination is admitted into it, and allowed to have at his disposal an equal number of Bibles with the churchman. And if there be, as every dissenting minister must acknowledge, some parts of the Holy Scriptures, which the poor and unlearned cannot understand without assistance, and the Bible be distributed by such a variety of persons, professing different religions, and consequently affording very different explanations, what confusion must be occasioned! How must the poor be tossed about by such various and strange doctrines! The British Critic for November, 1815, in the remarks upon Mr. Gisborne’s letter to the Bishop of Gloucester, says, “As the most absurd and fatal errors which ever disgraced the Christian Church, have every one of them been deduced from a perverted interpretation of the Holy Scriptures; to place Bibles for distribution in the hands of those who preach such doctrines, and who can prove to the satisfaction of their deluded hearers, that such doctrines are derived from Scripture, is to increase the progress of error; and every such Bible becomes a curse and not a blessing to its possessors. Most dangerous, therefore, is it to the souls of the lower orders, by an union of churchmen with such men as hold forth these fatal perversions, to supply them with arms for their own destruction, and to give them influence sufficient to use them with success. We do not say that all dissenters are thus inclined; many, especially of the older sort, are good and worthy men; but the daily increasing numbers of furious fanatics are unhappily more than sufficient to warrant our assertions.” A churchman must believe, that, in the Established Church, Christianity is to be found, both as to its doctrine and discipline, in its purest form: and he must also believe, that the further the doctrine of any sect recedes from this standard, the further must it degenerate into error. And the more the sectaries are increased, the more will the Established Church be endangered. It may be said, that if the doctrine and discipline of the Church be founded on the Bible, why should it be alarmed at the extended distribution of that Bible on which it is founded? That the doctrines and discipline of the Church are founded on the Bible we are proud to acknowledge, and ready to demonstrate; but that Independency, Quakerism, Antinomianism, and Unitarianism are also referred to by their several teachers to the same source, no one would attempt to deny. When, therefore, by our co-operation, we enable these sectaries to distribute the Holy Scriptures to a vast extent, we enable them to undermine the Established Church, by the means of those very Scriptures on which it is founded. The sectary gains an influence over the poor, by the opportunities afforded him by this Society. And every churchman who subscribes his guinea to it, must suffer his subscription to go to promote the views of the dissenter, whatever they may be, as well as his own: it must go towards the furtherance of whatever plan that Society may suggest.
Some persons have attempted to apologize for their belonging to this Society, by saying, that their object was to watch over and prevent any bad consequences which might otherwise happen from it. But surely this is a most senseless notion; that, because it is a Society which may be productive of much mischief, they will add to the means which will promote it. Nature will be nature; and a man, conscientiously attached to his religion, will, if means are afforded him, find opportunities of employing them towards the accomplishment of his purpose, though ever so much watched. It therefore plainly appears, that the Society for Promoting Christian Knowledge is far preferable to churchmen for the distribution of the Bible than the British and Foreign Bible Society; not only from the great advantages before mentioned, but because much danger to the Church Establishment may be incurred by the latter, but cannot by the former.
With regard to the other argument urged by the advocates for the British and Foreign Bible Society; viz. The love and harmony which, by such an union of churchmen with dissenters, will be inspired. This may be proved to be as unfounded as the other. Did this love and harmony only refer to social acts, to kindness between man and man, it would certainly be a most desirable object. For, as far as the calls of society demand, or humanity can claim, so far should such an union be strongly recommended. Distress ought to mark the object, and not the sect. And if that object be worthy, or in real distress, whether churchman or dissenter, he ought to be comforted and relieved. But surely, with regard to every religious transaction, each ought to be perfectly distinct. Let the dissenter have as free and complete a toleration as possible, and an undisturbed opportunity of observing and obeying the rites and precepts of his religion; but let not the churchman contribute his means to assist the dissenter in the extension of his religion, at the hazard of supplanting his own. Whatever ideas may be afloat in the world, that all religions are to be equally encouraged, and that there are no safeguards, no protection to be granted to any one in particular, let not a churchman harbour such. It may be wise and prudent for a dissenter to adopt such sentiments, but perfectly unwise and imprudent in a churchman.
The union of all sects and denominations of Christians to distribute the Word of God, has an imposing sound, and is well calculated to seduce the unwary, and to deceive the good. But, to form a complete and safe union in any scheme, it is absolutely necessary that all the consequences of such an act should certainly tend to the promotion of mutual intention and interest: and such can certainly not be said of the union here mentioned, because the purposes and interests of the various parts of it totally differ. So far then from the Bible Society producing any union, it sows widely the seeds of discord. It has already divided the national Church; and what is the spirit which animates it, may be seen by the variety of pamphlets circulated by its abettors, and by the variety of speeches made at every Auxiliary Meeting.