894 THE AMERICAN BIBLE SOCIETY. Resolved, That all the missionaries of the Board who are, or who shall be. engaged in translating the Scriptures, be instructed to endeavor, by earnest prayer and diligent study, to ascertain the precise meaning of the original text, to express that meaning as exactly as the nature of the languages into which they shall translate the Bible will permit, and to transfer no words which are capable of being literally translated.' In 1835 Mr. Pearce asked the Society to aid in printing the 'Bengali New Testament,' which was translated upon the same principle as Judson's Bible. The committee which considered the application reported as follows: That the committee do not deem it expedient to recommend an appropriation until the Board settle a principle in relation to the Greek word baptizo.' Then the whole subject was referred to a committee of seven, who, November 19, 1835, presented the following reports: "The Committee to whom was recommitted the determining of a principle upon which the American Bible Society will aid in printing and distributing the Bible in foreign languages, beg leave to report, That they are of the opinion that it is expedient to withdraw their former report on the particular case, and to present the following one on the general principle: By the Constitution of the American Bible Society, its Managers are, in the circulation of the Holy Scriptures, restricted to such copies as are without note or comment, and in the English language, to the version in common use. The design of these restrictions clearly seeins to have been to simplify and mark out the duties of the Society; so that all the religious denominations of which it is composed might harmoniously unite in performing those duties. 'As the Managers are now called to aid extensively in circulating the Sacred Scriptures in languages other than the English, they deem it their duty, in conformity with the obvious spirit of their compact, to adopt the following resolution as the rule of their conduct in making appropriations for the circulation of the Scriptures in all foreign tongues: 6 Resolved, 1. That in appropriating money for the translating, printing or distributing of the Sacred Scriptures in Foreign languages, the Managers feel at liberty to encourage only such versions as conform in the principle of their translation to the common English version, at least so far as that all the religious denominations represented in this Society, can consistently use and circulate said versions in their several schools and communities. 'Resolved, 2. That a copy of the above preamble and resolution be sent to each of the Missionary Boards accustomed to receive pecuniary grants from the Society, with a request that the same may be transmitted to their respective mission stations, where the Scriptures are in process of translation, and also that the several Mission Boards be informed that their application for aid must be accompanied with a declaration that the versions which they propose to circulate are executed in accordance with the above resolution. 'The subscriber, as a member of the Committee to whom was referred the application of Messrs. Pearce and Yates, for aid in the circulation of the Bengali New Testament, begs leave to submit the following considerations: 1. The Baptist Board of Foreign Missions have not been under the impression BAPTIST LOYALTY TO TRUTH. 895 that the American Bible Society was organized upon the central principle that baptizo and its cognates were never to be translated, but always transferred, in all versions of the Scriptures patronized by them. Had this principle been candidly stated and uniformly acted upon by the Society in the appropriation of its funds for foreign distribution, the Baptists never could have been guilty of the folly or duplicity of soliciting aid for translations made by their missionaries. 2. As there is now a large balance in the treasury of the American Bible Society, as many liberal bequests and donations have been made by Baptists, and as these were made in the full confidence that the Society could constitutionally assist their own denomination, as well as the other evangelical denominations comprising the Institution, in giving the Bible to the heathen world, therefore, 'Resolved, That $- be appropriated and paid to the Baptist General Convention of the United States for Foreign Missions, to aid them in the work of supplying the perishing millions of the East with the Sacred Scriptures. SPENCER H. CONE.' It must stand to the everlasting honor of the Triennial Convention that they regarded the Author of the Bible as the only being to be consulted in this matter. They disallowed any voice to the translator in making his translation, but virtually said to him: The parchment which you hold in your hand is God's word, all that you have to do is to re-utter the Divine voice. The right of Jehovah to a hearing as he will is the only consideration in this case. You are to inquire of him by earnest prayer, you are to use the most diligent study to ascertain the precise meaning of the original text, then you are to make your translation as exact a representation of the mind of the Holy Spirit as may be possible, so far as the nature of the language into which you translate will permit.' In contrast with this, the Bible Society said: 'You are to take the common English version and conform your version to the principle on which it was made, so that all "denominations represented in this Society can use it in their schools and communities." A version, and that quite imperfect, was to be made the standard by which all versions should be made, and the voice of all the denominations in the Society was to be consulted instead of the mind of the Holy Spirit. Such an untenable position settled the question of further co-operation with the Society in the making and circulation of foreign versions, for a more dangerous position could not be taken. Up to that time, including a large legacy which John F. Marsh had made, the Baptists had contributed to the treasury of the Bible Society at least $170,000, and had received for their missionary versions less than $30,000. On May 12, 1836, the Bible Society approved the attitude of its Board, and $5,000 was voted for the versions made by the Baptist missionaries to be used on the new principle which had been adopted. The Baptist members of the Board presented a clear, calm and dignified Protest, but were not allowed even to read it to the Board. Amongst many other grave considerations they submitted these: The Baptists cannot, consistently with their religious principles, in any case where they are permitted to choose, consent to use or circulate any version in which any important portion of divine truth is concealed or obscured, either by non-translation or by ambiguity of expression. . . . This resolution exposes the Society, almost unavoidably, to the charge or suspicion of sectarian mouse. The Board of the Triennial Convention met at Hartford, Conn., on the 27th of April, 1836, and at once 'respectfully informed' the Board of the American Bible Society that they could not consistently and conscientiously comply with the conditions' on which their appropriation was made, and that they could not, therefore, accept the sum appropriated.' Here, then, the sharp issue was drawn between the question of denominational 'use' and 'the mind of the Holy Spirit,' in the holy work of Bible translation. Not only was the Baptist position sustained, but the manly and Christian stand taken by its representatives in the Board was approved by our Churches, and an almost unanimous determination was reached to support the faithful versions made by our missionaries. Action was taken in Churches, associations and conventions, and an almost universal demand was made for a new Bible Society. Powerful pens were also wielded outside the Baptist body to defend their course, amongst them that of the late Joshua Leavitt, a distinguished Congregationalist, who said: 'The Baptist Board had instructed their missionaries on the subject, "to make their translations as exact a representation of the mind of the Holy Spirit as may be possible" and "to transfer no words which are capable of being literally translated." This instruction was a transcript of the principle which underlies the Baptist Churches, to wit, in settled and conscientious belief that the word baptizo means "immerse" and nothing else. It was plainly impossible that Baptist missionaries should honestly translate in any other way. Then the debate turned, in effect, upon the question whether the Bible Society should recognize such men as Judson and his associates as trustworthy translators of the word of God for a people who had been taught the Gospel by them, and for whose use there was, and could be, no other ver.. The effect of the resolution was to make the Bible Society, in its actual administration, a Pedobaptist or sectarian institution. It was a virtual exclusion of the Baptists from their just rights as the equal associates of their brethren by the solemn compact of the constitution. It left them no alternative but to withdraw, sion. AMERICAN AND FOREIGN BIBLE SOCIETY. 897 and take measures of their own to supply the millions of Burma with the Scriptures in the only version which could be had, and the only one which they would receive. It was a public exemplification of bad faith in adherence to the constitution of a religious benevolent society. That it attracted so little public attention at the time must be attributed to the general absorption of the public mind with other pursuits and questions and, more than all, to the fact that it was a minority which suffered injustice, while a large majority were more gratified than otherwise at their discomfiture. But the greatest injury was done to the cause of Christian union and to the unity of the Protestant hosts in the conflict with Rome. And this evil is now just about to develop itself in its full extent. The Bible Society, in its original construction, and by its natural and proper influence, ought to be able to present itself before all the world as the representative and exponent of the Protestantism of this nation, instead of which it is only the instrument of sectarian exclusiveness and injustice. One of the largest, most zealous and evangelical and highly progressive Protestant bodies is cut off and set aside, and the Society stands before the world as a one-sided thing, and capable of persistent injustice in favor of a denominational dogma. This publication is made under the influence of a strong belief of the imperative necessity which now presses upon us to RIGHT THIS WRONG, that we may be prepared for the grand enterprise, the earnest efforts, the glorious results for the kingdom of Christ, which are just opening before us. We must close up our ranks, we must reunite all hearts and all hands, in the only way possible, by falling back upon the original constitution of the Society, in letter and spirit, BY THE SIMPLE REPEAL OF THE RESOLUTION.' Many Baptists from various parts of the country attended the annual meeting of the Bible Society in New York, on the 12th of May, 1836, and when it deliberately adopted the policy of the board as its own permanent plan, about 120 of these held a meeting for deliberation on the 13th, in the Oliver Street Baptist meeting-house, with Dr. Nathaniel Kendrick in the chair. The Baptist Board of Foreign Missions, which met at Hartford, April 27th, had anticipated the possible result, and resolved that in this event it would be the duty of the Baptist denomination in the United States to form a distinct organization for Bible translation and distribution in foreign tongues,' and had resolved on the need of a Convention of Churches, at Philadelphia, in April, 1837, to adopt such measures as circumstances, in the providence of God may require.' But the meeting in Oliver Street thought it wise to form a new Bible Society at once, and on that day organized the American and Foreign Bible Society provisionally, subject to the decision of the Convention to be held in Philadelphia. This society was formed to promote a wider circulation of the Holy Scriptures, in the most faithful versions that can be procured.' In three months it sent $13,000 for the circulation of Asiatic Scriptures, and moved forward with great enthusiasm. After a year's deliberation the great Bible Convention met in the meetinghouse of the First Baptist Church, Philadelphia, April 26th, 1837. It consisted of 390 members, sent from Churches, Associations, State Conventions, Education Societies and other bodies, in twenty-three States and in the District of Columbia. Rev. Charles G. Sommers, Lucius Bolles and Jonathan Going, the committee on 'cre 58 898 PHILADELPHIA BIBLE CONVENTION. dentials,' reported that 'in nearly all the letters and minutes where particular instructions are given to the delegates, your committee find a very decided sentiment in favor of a distinct and unfettered organization for Bible translation and distribution.' The official record says that the business of the Convention was 'to consider and decide upon the duty of the denomination, in existing circumstances, respecting the translation and distribution of the sacred Scriptures.' Rufus Babcock, of Pennsylvania, was chosen president of the body; with Abiel Sherwood, of Georgia, and Baron Stow, of Massachusetts, as secretaries. Amongst its members there were present: From Maine, John S. Maginnis; New Hampshire, E. E. Cummings; Vermont, Elijah Hutchinson; Massachusetts, George B. Ide, Heman Lincoln, Daniel Sharp, Wm. Hague and James D. Knowles; and from Rhode Island, Francis Wayland, David Benedict and John Blain. Connecticut sent James L. Hodge, Rollin H. Neale, Ira Chase and Lucius Bolles. From New York we have Charles G. Sommers, Wm. Colgate, Edward Kingsford, Alexander M. Beebee, Daniel Haskall, Nathaniel Kendrick, John Peck, Wm. R. Williams, Wm. Parkinson, Duncan Dunbar, Spencer H. Cone, John Dowling and B. T. Welch. New Jersey was represented by Samuel Aaron, Thomas Swaim, Daniel Dodge, Peter P. Runyon, Simon J. Drake, M. J. Rhees and Charles J. Hopkins. Pennsylvania sent Horatio G. Jones, Joseph Taylor, Wm. T. Brantly, J. H. Kennard, J. M. Linnard, Wm. Shadrach, A. D. Gillette and Rufus Babcock. Then from Maryland we find Wm. Crane and Stephen P. Hill; and from Virginia, Thomas Hume, J. B. Taylor, J. B. Jeter and Thomas D. Toy. These were there, with others of equal weight of character and name. When such momentous issues were pending, our fathers found themselves differing widely in opinion. Some thought a new Bible Society indispensable; others deprecated such a step; some wished to confine the work of the new society to foreign versions; others thought not only that its work should be unrestricted as to field, but that consistency and fidelity to God required it to apply to the English and all other versions the principle which was to be applied to versions in heathen lands, thus making it faithful to God's truth for all lands. The discussion ran through three days, and was participated in by the ablest minds of the denomination, being specially keen, searching and thorough. Professor Knowles says: 'Much feeling was occasionally exhibited, and some undesirable remarks were made. But, with little exception, an excellent spirit reigned throughout the meeting. It was, we believe, the largest and most intelligent assembly of Baptist ministers and laymen that has ever been held. There was a display of talent, eloquence and piety which, we venture to say, no other ecclesiastical body in our country could surpass. Our own estimate of the ability and sound principles of our brethren was greatly elevated. We saw, too, increased evidence that our Churches were firmly united. While there was an independence of opinion which was worthy of Christians and freemen, there was a kind spirit of conciliation. Each man who spoke declared his views with entire frankness; but when the question was taken, the vast body of delegates voted almost in solid column. They all, we believe, with |