Imatges de pÓgina

to bring to the poor negroes words of life; and exhorted her countrymen, like a mother, to attend to what they were told on this subject.

It appeared plainly that she had some indistinct and confused notions of the Trinity; from which we evidently concluded, that some Christian missionaries must formerly have been in her native country. She said, "There is only one God, the Father, whose name is Pao; his Son, Masu, is the door, or the way, by which alone it is possible to come unto the Father; and then there is yet the Spirit, whose name is called Ce." Thus she had been informed by her own father in Guinea; but that the Son of God became man, and, by his death, had redeemed and reconciled sinners, were totally unknown to her.

Hence she was used annually to take a lamb, or a kid, to make an offering of it, in order to placate the Deity, and with a view to atone for her faults and mistakes. At first, she could not comprehend our objection, when we represented to her, that God required not now such offerings and sacrifices, which were unnecessary and unavailing, since the Son of God had offered himself once for all a sacrifice for us; but being further directed by the brethren to pray to God for grace to believe this, she took their advice, and, in consequence, came one day, smiting upon her breast with great joy, and declaring, whilst she laid her hand on her heart, "Here I am now satisfied and certain, that it is exactly as you have told me." From that time

she omitted her sacrifices; yet, on high festival days, she still killed a lamb, inviting some of the negroes to be her guests, and exhorting them to promise her that they would be diligent in prayer, and to let it ascend unto God as a sweet smelling sacrifice. [Ev. Mag.

A Catalogue of seasonable good Works,presented to them that are sanctified to God, and dare trust him with their riches, expecting the everlasting riches which he hath promised; and are zealous of good works, and take it for a precious mercy, that they may be exercised therein. By RICHARD BAXTER.

1. INQUIRE what persons, burdened with children, or sickness, or any such, labour under necessities, and relieve them as you are able; and still make advantage of it for the benefit of their souls, instructing, admonishing, and exhorting them as they have need.

2. Buy some plain and rousing books that tend to conversion, and are fittest for their condition; and give them to the families that most need them. Many have this way received much good.

3. Take the children of the poor, and apprentice them to honest trades; and be sure to choose them godly masters, who will take care of their souls as well as their bodies.

4. In very large congregations, which have but one minister, and not able to maintain another, it is a very good work

to afford some maintenance for an assistant.

5. To settle schools in the more ignorant parts of the country, where they are not accustomed to teach their children to read, is a very good work.

6. It is one of the best works I know within the reach of a man's purse, to aid young men to prosecute their studies for the Christian ministry. Any rich man, that is willing to do good, may entrust some able godly ministers with the fittest youths, and allow them necessary maintenance. How many souls may be saved by the ministry of one of these; and how can money be better used?

7. Were I to speak to princes, or men so rich and potent as to be able to do so good a work, I would provoke them to do as - much as the Jesuits have done, in seeking the conversion of some of the vast Pagan nations, viz. to erect a college for those whom the Spirit of God shall animate for so great a work; and to procure one or two of the natives, out of the countries whose conversion you design, to teach the students in this college their language; and when they have learned the tongues, to devote themselves to the work, whenever, by the countenance of ambassadors, attendants, or any other means, they may procure access and liberty of speech.


God would stir up some among us to venture on such a work.

If we are not better principled, disposed, and resolved to do or suffer in so good a cause than the Jesuits are, we are much to blame; and though the MahomVol. III. No. 7


etans are more cruel than the Heathen against any that openly speak against their superstition and deceit, yet God would persuade some, it is like, to think it worth the loss of their lives to make some prudent atttempt, in some of those vast Tartarean countries, where Christianity hath had least access. As difficult works as these are, the Christian princes and people are exceedingly to blame that they have done no more in attempting them, and have not turned their private quarrels into a common agreement, for the good of the poor Heathen."

[Baxter's Works.

The Experience of an eminent Scotch Minister of the last Century, as to the Differences between mere Morality and Saving Grace.

1. WHEN I was a mere moral man, I sought something from Christ and rested on this, and had no fellowship with Christ himself. But since the Lord visited me with the love of his chosen, I seek the Lord himself, I am never satisfied without him, and find fellowship with himself.

2. When I was a moral man, I drew my comfort from my duties; but now I draw my duties from my comfort. My work was first; and because I did such a thing, or expected to get such a reward for working, I therefore went about duties; but now I first close with the promise, and because alive, I yield my members as weapons of rightcousness. While a moral man,

I did, and then believed, but now I first believe, and then do. My obedience is ingrafted upon the promises freely given, "Work out your own salvation, for it is God who worketh in you to will and to do," Phil. ii. 13; but before, I could never see a promise until I saw my work, the promises were ingrafted upon my works and duties, my duties did bear my privileges; now my privileges bear my duties.

3. Whatever I did was for myself; when indeed converted, I acted merely for the Lord, and to please him; when moral, I then hated sin as prejudicial to me; but now, as separating from and grievous to Christ.

4. What I did was from myself and in my own strength, not seeing a need of a divine power to lean upon; but when under special grace, I live a life of faith, I see my strength in another, and wait upon him. I can do all through Christ that strengtheneth me.

5. I had never full satisfaction to my conscience for the guilt of sin, satisfaction with a spiritual good, and therefore were there fears and outcryings," Who will shew us any good?" but the blood of Christ gives full satisfaction and rest to both heart and conscience, so as a man that hath Christ may say, I seek no more. [Miss. Mag.

Religious Intelligence.


An Account of the origin and progress of the mission to the Cherokee Indians, in a series of Letters from the Rev. Gideon Blackburn, to the Rev. Dr. Morse.



Maryville, Nov. 10, 1807.

IN the course of my observations on missionary attempts among the Cherokee Indians I have concluded, that after the habits are formed, the only way to reduce them is by the influence of the children. To this point I have, therefore, bent my whole force. The mode of dieting, clothing, and instructing them, and even of their recreations was important. During the two first years I laid in all the provisions necessary for table use; hired a cook, who, under the particular direction of the schoolmaster's wife prepared the victuals in American style. I provided a large table and furnished the requisite utensils,

See Panoplist for June and July.

around which all the scholars could decently take their seats; and after the master had looked up for a blessing, during which time they all devoutly attended, they were taught the etiquette of the table. It was indeed peculiarly pleasing to see how emulously they strove to excel, and how orderly they would wait for a dismission by the returning of thanks : A conduct which might put to the blush many of our coxcomb would be infidels, who in this respect study to express their contempt of God, to display their ingratitude, and give a specimen of their politeness and superior civilization, by abruptly leaving the table before thanks are returned, and even in the presence of clergymen.

1807.] Account of John Norton, the Indian Translator. 323

Their meals were regular, their diet wholesome, and the preparations neat and cleanly. These things, however small to us, were of the last importance; and to be particularly observed in an institution designed not only to rescue the rising race from savage manners, but also to light up beacons, by which the parents might gradually be conducted into the same field of improvement.

The children were all neatly cloth ed, mostly in stripped cotton, or plain linen, manufactured in Tennessee, and made up by the master's wife, as each scholar stood in need. The females of my own congregation were often active in furnishing part of this supply.

Young female youth, who had been the subjects of the remarkable revival of religion in our country, took the frocks off themselves and sent them to the Cherokee children.

On the 4th of July, 1805, the whole school appeared before a large concourse of red and white people, cloathed in one of their donations.

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I was obliged to furnish blankets for the scholars to sleep on, as the use of beds was not known in the nation. This was an article of considerable expense, and on one occasionad nearly effected the ruin of the mistitution. In the fall of 1804, a considerable number of blankets were wanting; the money I had procured was nearly expended, that I dared not lay it out for this article; and as by fa tigues and exposures an inflammation had settled in one of my legs, which rendered it both painful and inconvenient to seek for supplies, I was reduced to considerable difficulty, until I conceived of the following expedient. In the October of this fall the annuity was distributed among the Cherokees. I then gave in the names of the children, as part of the nation, and by the influence of Col. Meigs the agent, and a principal Indian chief, I drew 26 blankets and 2 other articles; thus we had a comfortable supply for the winter.

The order of the day for school exercises is nearly the following: The children rise, pray, and wash; then the school opens by reading the scriptures, praise and public prayer; are engaged in lessons till breakfast; then have an hour for recreations;

play 2 hours; then in school till evenare again engaged from 9 to 12; ing.

down and dark, and in the winter beIn the summer between suntween dark and 9 o'clock, they have spelling lessons, and close by singing a hymn, and prayer by the master. down, on their knees they comunit Then, just before the children he themselves to the guardian arms of securely under his wing. their indulgent Parent, and go to rest I am, &c. GIDEON BLACKBURN.

To the Editors of the Panoplist. GENTLEMEN,

THE Panoplist of October mentions two thousand copies of St. John, in the Mohawk language, as lately printed at London, at the expense of the British and Foreign Bible Society. I taken from the Monthly Magazine of send you an account of the translator, September, 1805. The account is said to be drawn from the source of intimate acquaintance and knowledge. This Indian chief, had just visited England, and was known there by the name of John Norton, but among his own tribe, Tryoninhokaraven, which signifies "the open door," because, by his negociation he had once opened the door of peace to his tribe, after a long and bloody war. He is a chief of what were formerly termed the Five Nations, to which confederacy a sixth has recently been added. They were driven from the Genesee river, their original habitation, in 1783, and established themselves on the Ouse or Grand river, that runs into the north-eastern extremity of Lake Erie. This chief went to England to obtain from government a confirmation of a men. certain grant of land to his country

His father appears to have been an Indian, and his mother a native of Scotland. He was educated at a British school from the age of played uncommon eloquence in his thirteen to that of fifteen. He disdiscourse. "His observations were acute, and the language in which they were conveyed was strong and ele gant. In history, both ancient and raphy he displays peculiar informamodern, he is well versed; in geog

tion. On every subject, connected with his country, his knowledge is minute. His person is tall and muscular, his eye large and expressive. His thirst after every species of knowledge is extreme; but his particular attention is directed to obtain every information that may improve the condition of his country.

"Tryoninhokaraven is a Christian, as are most of his nation. He has completed a translation of the gospel of St. John into the Mohawk language, of which three thousand copies have been printed. He intends to proceed with the Evangelists Matthew and Luke, the Five Nations being already in possession of a Mohawk translation of St. Mark, and the Liturgy of the English church by the well known chief, Col. Brandt. The religion of Tryoninhokaraven appears to me the purest Christianity. In every conversation, which I had with him on that subject, he expressed faith, humility, and brotherly love for all men. Seldom have I met with a character so beautifully interesting, even in its smaller ornaments, or who so completely possessed the virtues of a patriot and a Christian, as John Norton, Tryoninhokaraven." Bath, July 21, 1805.

D. C-L.

P. S. My friend received, when he was christened, the baptismal names of John Norton,

H. J.



THE members and friends of the Hampshire Missionary Society at this anniversary meeting, will unite with the Trustees in offering praises to God, that his gracious providence continues to smile on our endeavours to advance his kingdom. Our missionaries, who were employed the last year, were all by his goodness enabled to complete their missions. He protected their lives, preserved their health, and, it is believed, favoured them with a measure of his Spirit. They were in almost every instance received kindly, entertained hospita

bly, and listened to with attention. The scattered friends of Jesus, who had the pleasure to hear them, expressed their gladness of heart and their gratitude both to God and to the Missionary Society.

Their missions together make an hundred and two weeks. Rev. Jo

seph Blodget, laboured twenty; Rev. David H. Williston, eighteen; Rev. John Dutton, twelve; Rev. Royal Phelps, twenty six; and Rev. Nathaniel Dutton, twenty six weeks. The three gentlemen first named were employed in the counties of Kenne. beck and Oxford in the District of Maine; the other two in Onondago and Chenango counties, and in the country between Black river and the lakes Oneida and Ontario in NewYork.

The fidelity, diligence and zeal with which they performed their missions fully meet the approbation of the Trustees. Beside delivering two, and frequently three sermons on a sabbath, and preaching in some instances nearly every day in the week, they gave religious instructions in families, conversed and prayed with the sick, officiated at funerals; visited schools and catechised the children, formed everal churches, and as fit subjects were presented, administered baptism, and the holy supper of our Lord. With these services they connected the dispersion of the society's books; with which they endeav oured to encourage children in learn. ing the catechism, and people of all ages in seeking godly instruction by reading as well as by hearing, and in attending public worship though not favoured with a preacher.

Missionaries are again sent out. Rev. David H. Williston and Rev. Alvan Sanderson, went in March to the District of Maine, to labour thirty one weeks, each in the field visited the last year by Mr. Williston, with liberty to extend it farther eastward. Rev. Royal Phelps and Mr. Ebenezer Wright commenced a tour in June through the settlements on and near the river St. Lawrence, in which they are to spend twelve and an half weeks. Rev. Elijah Lyman of Brookfield, Vermont, and Mr. Walter Chapin entered on a mission the last of July, to the destitute settlements in Vermont

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