for white men, who are cats. Many a meal have they eaten of you. Their mouth is a snare, and their way like the fox. Their lips are sweet, but their heart is wicked. Yet there are good whites and good Indians. I love all good men, and Jesus whom I love sees all. His great day is coming; he will make straight; he will say to cheating whites and drinking Indians, Be gore ye-be gone ye-go, go, go. Certainly, my children, he will drive them away. In that day I will rejoice. But Oh! great sorrow is in my heart, that many of my children mourn. The great Jesus has looked on all the while the whites were cheating us; and it will remain in his mind; he will make all straight again. Long have I believed his good words: and as long as I live, I will pray to him. He is my good Saviour-my blind eyes he will open. I shall see him. Children, his way is a good way.

pers

"Children! some have said, your chiefs signed paof white men that sold our fires. Your chiefs signed no papers; sooner would they let the tomahawk lay them low. We know one of our men was hired by white men to tell our men this, and will now tell you so himself. Papers are wicked things; take care, sign none of them but such as our minister reads to us. He is straight. You now see his tears running like

ours.

"Father, you are our minister; dry up your tears. We know if your arm could, it would help us. We know wicked men speak ill of you for our sakes. You suffer with us. But you are Jesus' servant, and he will love you no less for loving Indians. Children, our two messengers will run and carry our sorrows to the great council fire toward the setting sun. Run, my children, and tell our words. Give health to all the chiefs assembled round the great fire. And may Jesus the great Saviour bring you back safe."

While the chief was delivering this, the tears ran copiously from his blind eyes, as well as from those

of all who heard him. This aged chief, at his death, requested to be buried by Mr. Kirkland, whom he loved, that he might, as he expressed it, "Go up with him at the great resurrection." Not long before, he said to a friend who called on him, "I am an aged hemlock. The winds of a hundred winters have whistled through my branches. I am dead at the top. The generation to which I belonged have run away, and left me; why I live, the Great Good Spirit only knows. Pray to my Jesus that I may have patience to wait my appointed time to die."*

In closing this article we must not pass over the names of Horton, Parks, Occom and Blackburn.

Mr. Horton laboured on Long Island under the patronage of the Society in Scotland for Propagating Christian Knowledge; and, in the course of two or three years, baptized thirty five adults, and forty four children. Religion, however, afterwards declined among the Indians, and the mission, which was commenced in 1741, was given up in 1753.

Mr. Parks was sent in 1733, by the commissioners for Indian affairs, to preach to the Narraganset Indians in Rhode Island. No considerable fruit appeared until 1743, when the revival so remarkable in New England, extended to this part of the country. The natives as well as the white men, were affected by it. Within little more than a year, Mr. Parks baptized, and admitted to full communion, upwards of sixty. Their religion was abiding. United with them, in occasional communion, were thirty or forty Mohegan Indians; twenty of the Pequot tribe, and six or seven Neantick. A church still exists among the Narraganset Indians. The remains of the tribe may amount to one hundred and fifty souls; but they are in a degraded state. A native preacher who was with them died, a few years since. A school house has lately

* Recorder, Vol. 1. pp. 60, 130.

been built, and a school established among them by the Society for Propagating the Gospel.

Samson Occom, a Mohegan Indian, was converted to Christianity in 1741, when about seventeen years of age. He was the first educated at More's Indian Charity School, and was ordained over the Indians on Long Island, previously under the care of Mr. Horton. He afterwards left them to engage in a mission among the Oneida Indians. Having continued there about five years, he left the mission for a season; and, with the Rev. Mr. Whitaker, made a voyage to England, to solicit funds for the Indian Charity School. They met with very great success, obtaining in a short time more than 50,000 dollars in England and Scotland.*

On his return from Europe, Mr. Occom resumed his missionary labours; and in 1788 removed with the Indians under his care in the vicinity of Norwich, Connecticut, to the Oneida country, where they settled at a place called Brothertown. These Indians, as they divided their lands so that each individual held his own in fee simple, with the condition, that it should not be sold to the whites, soon obtained a decided superiority over the neighbouring tribes. By the last accounts the Brothertown tribe consists of about 300 persons, all nominal Christians.

MR. BLACKBURN was appointed in 1803, by the General Assembly of the Presbyterian Church, to a mission among the Cherokee Indians. His principal efforts were directed to the establishing of schools. In 1806 he had under his care two schools, in which were 75 scholars. Their progress was rapid. The effect was happy. By means of the schools and other efforts to introduce Christian knowledge, and the arts of civiliz ed life, the Cherokee nation were much elevated, at least, in the scale of rational beings. But we are sorry to add, when this active missionary had enlarged his plans to the magnitude of the object, he failed for want of support. It seems that the General Assembly

* Brown's His. Prop. Christianity.

approved his plans, and were willing to do what was in their power towards carrying them into execution; but the public did not feel the subject; and Mr. Blackburn after having impaired his constitution, and we believe his estate, was obliged to retire from the field with the melancholy satisfaction of having had it in his "heart to build a house for the Lord."

It should here be mentioned that the General Assembly of the Presbyterian Church, besides the mission to the Cherokees, have made some exertions among the Wyandot Indians on the Sandusky. Their missionary, Mr. Badger, laboured two or three years with some success. He was supported in part by the Massachusetts Missionary Society. The mission has been conducted by the Synod of Pittsburg. The last account from it mentions" There have been several hopeful converts to Christianity." It should also be ob served that the Society for Propagating the Gospel among the Indians and others in North America, instituted at Boston in 1787, has done much to aid the later missions which have been mentioned. They, assisted in the support of Mr. Mayhew, Mr. Sergeant and Mr. Hawley; and for some years employed a missionary among the Narraganset Indians. The New York Missionary Society, also, have done something among the Tuscaroras and the Senecas near Niagara.

From this brief view of the missions in North America, it will readily be seen, that though they have been temporary in their duration, and effects, yet that probably no missions among the heathen in any part of the globe, have produced a quicker harvest, or one more abundant in proportion to the means employed. How different from what is sometimes said, "The Indian cannot be converted." We appeal to facts; the Indian has been converted..

PART IV.

PROPAGATION OF CHRISTIANITY BY THE DANES,

CHAPTER 1.

TRANQUEBAR.

Ziegenbalg and Plutscho--Opposed by their countrymen-Joined by Grundler-Patronized by Society for Promoting Christian Knowledge -Ziegenbalg visits Europe-Death-Mr. Schultze-SWARTZ-Singular Letter-Native Preachers-Converts persecuted-Mr. Swartz's Labours-Influence with the Natives-Credit with the Rajah-His death-Other MissionariesState of the mission in 1799-Success of Mr. Gericke -Embarrassment of the mission-Schools of Dr. John-Present State of the mission- Whole number of Converts.

IN 1705 Frederick IV. king of Denmark, upon motion of his chaplain, resolved on sending missionaries to Tranquebar in the East Indies. He made application to the Professors of Divinity at Halle, to furnish suitable men. Bartholomew Ziegenbalg and Henry Plutscho were designated. They embarked at Copenhagen November 29, 1705, and after many hardships arrived at Tranquebar in July.*

It is judged unnecessary, generally, to quote the authorities un der this head. The leading facts are found, in several publications, especially Lord's History of Missions, and Brown's History of the Propagation of Christianity. The latter was drawn, in part, from "Niecampii Historie Missionis Evangelicæ Orientale;" but both principally from the "Christian Observer."