Topics: Founding Fathers

This is a brief issued by Governor John Hancock on June 20, 1788. It includes his request for the people of Massachusetts “to contribute to their abilities, in money, public securities or other property” to the Society for Propagating the Gospel among the Indians and others in North-America who had originally requested a brief be issued. The transcript below has been changed to reflect modern spelling and grammar.

Commonwealth of Massachusetts.

By His EXCELLENCY

JOHN HANCOCK, Esquire,

Governour of the Commonwealth of Massachusetts.

A Brief.

The society for propagating the Gospel among the Indians and others in North-America, lately incorporated by an Act of this Commonwealth, having requested and petitioned that a Brief should be issued to make collections in the several Religious Societies for these important purposes, which request was complied with by the General Assembly:

I DO THEREFORE, in pursuance of the recommendation of the said General Assembly, and with the Advice of Council, hereby earnestly recommend to the good people of this Commonwealth, to contribute to their abilities, in money, public securities or other property, to this benevolent design, a design which early employed the attention of our venerable fore-fathers. I do request that all money or other property collected, may be paid into the hands of JONATHAN MASON, Esq. Treasurer of the said Society, as a fund to be employed the Society for the purpose of propagating the knowledge of the Gospel among the Indians and others in America, and furnishing the means of religious instruction to those places in this Commonwealth, which are now destitute of the same.
And I do further request the Ministers of the several religious Societies within this Commonwealth to read this Brief to their respective Congregations, upon the first Lord’s day after they shall receive the same, and to propose a collection on the Lord’s day next following.

GIVEN under my Hand and the Seal of the Commonwealth aforesaid, this Twentieth day of June, Anno Domini, 1788, and in the Twelfth Year of the Independence of the UNITED STATES of AMERICA.

JOHN HANCOCK.

By his Excellency’s Command,
With the Advice and Consent of the Council,
JOHN AVERY, jun. Secretary.

To the Honorable the Senate and the Honorable House of Representatives of the Commonwealth of Massachusetts.

The Society for propagating the Gospel among the Indians and others in North-
America, beg leave to show, That one design of our venerable Fathers in emigrating to this land, was professedly to extend the knowledge of our Glorious Redeemer among the Savage Natives; that this design was expressed and enjoined under both the charters, granted by the parent state to this Colony, and is, in the opinion of the Society, necessary and suitable at all times to be pursued, by a people who profess Christianity.

That the end for which this Society was instituted by the Legislature, was to attend to this important circumstance, and prove to the European World, who are at a great expense in pursing this object among us, that we were not inattentive to it. It is the desire, the design, and the ambition of the Society, to pursue the ends and purposes for which they were incorporated.

The want of Funds alone prevents them from exerting themselves in propagating the Gospel among the Indians, and extending the means of Christian knowledge among those of the inhabitants of this land, who are now destitute of them.

They humbly request your Honors, to recommend to his Excellency the Governor, to issue a Brief to be read in all the Churches of this Commonwealth, requesting the said of all piously disposed persons, in carrying on this truly benevolent design, and asking their contributions, in Specie, Public Securities, or any other property, to enable the said Society to send the knowledge of our Glorious Redeemer, among those who are now perishing for lack of vision, and to extend the means of instruction to our fellow citizens in the eastern and other parts of the State, who are now destitute of them.

The Society are not insensible of the difficulties and embarrassments of the present day, and they are sorry to ask the aid of their fellow citizens at a time so distressing, but they cannot be easy to remain any longer inactive from pursuing the great objects of their appointment. The collections upon this occasion will be free, and they do not wish them to be so large as to cause distress to any. A mite thrown into the Treasury of the Society by every individual in the State, would amount to a large sum, and would enable them to publish the glad tidings of great joy, among those who are now sitting in darkness and in the region of the shadow of Death.

Your Honors will pardon the Society for addressing you on this occasion, and requesting this favor at your hands; they can scarcely suppose, however, an apology to be necessary for applying to Christian Rulers, upon a subject which relates so immediately to the honor of the Author and Finisher of our Faith. Your Honors will be pleased to observe, that the Society are not asking a favor for themselves, but are supplicating for those, who now suffer in their best interest: They are beseeching your Honors to pursue a design of which our venerable Fathers never lost sight, and to do what may be highly acceptable to that Being, upon whom the welfare of States and Empires essentially depends.

They take the liberty to observe, that the peace and harmony which prevailed in general between the Indians bordering on the northern States of the Union, and the citizens thereof, during the late war, may in a good measure be attributed to the exertions of the Missionaries who were supported among them: And that perhaps it may not now be an object of less political consequence, to continue and encourage their exertions; as the British are practicing every art to induce the Indians to retire from among us, into the more interior parts of the continent, that they may secure to themselves exclusively the benefits of the fur trade, and their alliance in any further rupture.

The Society cannot doubt the attention of the Honorable Court to a subject so important; they hope for a compliance with their request, and as in duty bound shall ever pray.

FRANCIS DANA, ⎬ In the name and by order of the Society.
EDWARD WIGGLESWORTH, ⎬ [In the name and by order of the Society.]
PETER THACHER, ⎬ [In the name and by order of the Society.]

John Jay (1745-1829) was an attorney, public official, diplomat, jurist. He was member of the Continental Congress (1774-76, 1778-79) where he was President of Congress (1778-79) and helped write the New York State constitution (1777). Jay also authored first manual on military discipline (1777) and served as Chief-Justice of the New York Supreme Court (1777-78). During the War for Independnece, he was appointed minister to Spain (1779) and also signed the final peace treaty with Great Britain (1783). Jay, along with James Madison and Alexander Hamilton, authored The Federalist Papers, which were instrumental in securing the ratification of the US Constitution. Under President George Washington, he was appointed first Chief-Justice of the U. S. Supreme Court (1789-95) and later declined a reappointment as Chief-Justice by President John Adams. Jay later served as Governor of New York (1795- 1801).

John Jay was also vice-president of the American Bible Society at its beginning, from 1816-21, and was president from 1821-27. Below is a membership certificate signed by him as president of the American Bible Society.

 

This is to Certify, That John R Murray, Esqr. Of the city of New York, by virtue of a contribution of Fifty Dollars, made by his sisters, Mary Murray, and Hannah  L. Murray is a member for life of the

American Bible Society. 

New York, May 21st 1827
Attest. John Jay – Prest.[President] –
Jnitelies[?] Agent ABS
T. McAuley Secy. for Dom. Cores

The Philadelphia Bible Society, America’s first Bible society, was officially organized on December 12, 1808. Rev. Dr. William White was president of the society and Declaration signer Benjamin Rush was a vice president. By 1816, 121 more Bible societies had been started across the nation.

Below, from WallBuilders’ Collection, is the title page of an original Bible published by the Philadelphia Bible Society in 1812. This was the first Bible printed in America to use stereotype plates.

Even though, Noah Webster is most widely known for standardizing spellings and meanings of words through his Webster’s Dictionary, printed in 1828, he soon began an even greater task, which was to update The Holy Bible to exchange outdated and misunderstood words for more common ones. His belief in the inerrancy of Scripture was so strong, that he wrote an introduction to explain the changes that he made and the Scriptural integrity that was preserved. In fact, besides the introduction (transcribed below) to the Bible, WallBuilders has several notes and letters that discuss Noah Webster’s desire to preserve the accuracy of Scripture.

The English version of the Sacred Scriptures, now in general use, was first published in the year 1611, in the reign of James I. Although the translators made many alterations in the language of former version, yet no small part of the language is the same, as that of the version made in the reign of Queen Elizabeth. In the present version, the language is, in general, correct and perspicuous [clear, comprehensible]; the genuine popular English of Saxon origin; peculiarly adapted to the subjects; and in many passages, uniting sublimity with beautiful simplicity. In my view, the general style of the version ought not to be altered.

But in the lapse of two or three centuries, changes have taken place, which, in particular passages, impaired the beauty; in others, obscure the sense, of the original languages. Some words have fallen into disuse; and the signification of others, in current popular use, is not the same now as it was when they were introduced into the version. The effect of these changes, is, that some words are not understood by common readers, who have no access to commentaries and who will always compose a great proportion of readers; while other words, being now used in a sense different from that which they had when the translation was made, present a wrong signification or false ideas. Whenever words are understood in a sense different from that which they had when introduced, and different from that of the original languages, they do not present to the reader the Word of God. This circumstance is very important, even in things not the most essential; and in essential points, mistakes may be very injurious [causing harm, hurt, damage, or distress].

In my own view of this subject, a version of the Scripture for popular use, should consist of words expressing the sense which is most common, in popular usage, so that the first ideas suggested to the reader should be the true meaning of such words, according to the original languages. That many words in the present version, fail to do this, is certain. My principal aim is to remedy this evil.
The inaccuracies in grammar, such as which for who, his for its, shall for will, should for would, and others, are very numerous in the present version.

There are also some quaint and vulgar phrases which are not relished by those who love a pure style, and which are not in accordance with the general tenor of the language. To these may be added many words and phrases, very offensive to delicacy and even to decency. In the opinion of all persons with whom I have conversed on this subject, such words and phrases ought not to be retained in the version. Language which cannot be uttered in company without a violation of decorum of the rules of good breeding, exposes the Scriptures to the scoffs of unbelievers, impairs their authority, and multiplies or confirms the enemies of our holy religion.

These considerations, with the approbation of respectable men, the friends of religion and good judges of this subject, have induced me to undertake the task of revising the language of the common version of the Scriptures, and of presenting for the public an edition with such amendments, as will better express the true sense of the original languages, and remove objections to particular parts of phraseology.

In performing this task, I have been careful to avoid unnecessary innovation and to retain the general character of the style. The principal alterations are comprised in three classes.

1. The substitution of words and phrases now in good use, for such, as are wholly obsolete, or deemed below the dignity and solemnity of the subject.
2. The correction of errors in grammar.
3. The insertion of euphemisms, words and phrases which are not very offensive to delicacy, in the place of such as cannot, with propriety, be uttered before a promiscuous [consisting of parts, elements, or individuals of different kinds brought together without order] audience.

A few errors in the translation, which are admitted on all hands to be obvious, have been corrected; and some obscure passages, illustrated. In making these amendments, I have consulted the original languages, and also several translations and commentaries. In the body of the work, my aim has been to preserve, but, in certain passages, more clearly to express, the sense of the present version.

The language of the Bible has no inconsiderable influence in forming and preserving our national language. On this account, the language of the common version ought to be correct in grammatical construction, and in the use of appropriate words. This is more important, as men who are accustomed to read the Bible with veneration, are apt to contact a predilection for its phraseology, and thus to become attached to phrases which are quaint or obsolete. This may be a real misfortune; for the use of words and phrases, when they have ceased to be part of the living language, and appear odd or singular, impairs the purity of the language, and is apt to create a disrelish for it in those who have not, but long practice, contracted a like predilection. It may require some effort to subdue this predilection; but it may be done, and for the sake of the rising generation, it is desirable. The language of the Scriptures ought to be pure, chaste, simple, and perspicuous, free from any words of phrases which may excite observation by their singularity; and neither debased by vulgarisms, nor tricked out with the ornaments of affected elegance.

As there are diversities of tastes among men, it is not to be expected that the alterations I have made in the language of version will please all classes of readers. Some persons will think I have done too little; others, too much. And probably the result would be the same, were a revision to be executed by any other hand, or even by the joint labors of many hands.  All I can say is, that I have executed this work in the manner which, in my judgment, appeared to be the best.

To avoid giving offense to any denomination of Christians, I have not knowingly made any alteration in the passages of the present version, on which the different denominations rely for the support of their peculiar tenets.

In this country there is not legislative power which claims to have the right to prescribe what version of the Scriptures shall be used in churches, or by the people. And all human opinions are fallible it is doubtless for the interest of religion that no authority should be exerted in this case, except by commendation.

At the same time, it is very important that all denominations of Christians should use the same version, that in all public discourses, treatises, and controversies the passages cited as authorizes should be uniform. Alterations in the popular version should not be frequent; but the changes incident to all living languages render it not merely expedient, but necessary at times to introduce such alterations as will express the true sense of the original languages, in the current language of the age. A version thus amended may require no alteration for two or three centuries to come.

In this undertaking, I subject myself to the charge of arrogance; but I am not conscious of being actuated by any improper motive. I am aware of the sensitiveness of the religious public on the subject; and of the difficulties which attend the performance. But all men whom I have consulted, if they have thought much on the subject, seem to be agreed in the opinion, that it is high time to have a revision of the common version of the Scriptures; although no person appears to know how or by whom such revision is to be executed. In my own view, such revision is not merely a matter of expedience, but of moral duty; and as I have been encouraged to undertake this work, but respectable literacy and religious characters, I have ventured to attempt a revision upon my own responsibility. If the work should fail to be well received, the loss will be my own, and I hope no injury will be done. I have been painfully solicitous that no error should escape me. The reasons for the principal alterations introduced, will be found in the explanatory notes.

The Bible is the chief moral cause of all that is good, and the best corrector of all that is evil, in human society; the best book for regulating the temporal concerns of men, and the only book that can serve as an infallible guide to the future felicity. With this estimate of its value, I have attempted to render the English version more useful, by correcting a few obvious errors, and removing some obscurities, with objectionable words and phrases; and my earnest prayer is, that my labors may not be wholly unsuccessful. N.W.