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“ my Redeemer, Jesus Chrift. Pardon all my sins, and če deliver ine from hell. Help me against death, and as then I am willing to die; and when I die, O help me,

and receive me." ..Piambohu, of this place, is said to have been the fe

cond man, next Waban, who received the Gospel. - He brought many Indians with him to the second ineeting. at Waban's house on Nonantum. He was both a civil and religious officer. He survived to a considerable age. On his death-bed, he recominended to his brethren to hear their newly ordained minifter (Daniel, an Indian preacher) every fabbath-day, and to make strong their « praying to God." He declared, that “ he was contented,

and even rejoiced under his fickness and sorrows, and á that he trusted in the promise of God to believers, that «' they should be saved.”

Old Jacob, who was among the earliest converts, che. rished a fingular memory, which he devoted to religious jinprovement. He died at ninety years of age, recommending union to his brethren at large; and the most fa. cred and inviolable regard to the laws of equity, to the civil officers in particular. He declared himself fatisfied with life, and departed in peace. · However, the number of praying Indians has been exceedingly reduced at this day, in which all the Indians, both clear and mixed in all New-England, do not, probably, excecione thousand ; yet in 1687 (41 years after the hopeful beginning at Nonantum) Dr. Increase Mather gives the following statement to Professor Leufden of Holland. « There are fix regular churches of bap“ tised Indians in New-England, and eighteen affem“ blies of catechumens* (or candidates for baptilin), “ professing the name of Christ. Of the Indians there « are twenty-four preachers of the word. There are e also four English ministers, who preach the Gospel in “the Indian tongue.”. ** Having thus far traced the history of Nonantum, and

# The Nonantum Indians were catechumens only, will after their removal to Natick they formed into a church state.

of various characters and events connected with this hiftory, it seems proper to remark, that the life and useful activity of the principal and apoftolic miflionary, Mr. Eliot, were prolonged to a late period. He translated, into the Nonantum or Massachusetts language, the whole Bible, for the edification of his converts. This was printed at Cambridge. I have searched, in vain, this and Other books in the Indian tongue for the terms Nonantun, Nonandem, Noonatomen, and Noonanetum (as they are differently written by fucceffive writers), and can find no trace of the name given to their first settlement, said by Mr. Neal to signify “ rejoicing," and by the tradition of this place, “ a place of worship.” Mr. Eliot also translated feveral other books of piety into the same language, commonly called the Natick tongue. · We may judge of his activity and felf-denial in carrying on the missionary worki, travelling and preaching through the wide difperfions of the several tribes, by an extract of a letter to his friend, the Hon. Mr. Winflow : “ I have not been dry, night “ nor day, from the third day of the week till the

“ fixth; but fo travel, and at night pull off niy boots, ...“ wring my stockings, and put them on again, and fo

- continue. But God steps in and helps. I have con“ fidered the word of God in 2 Tim. ii. 3. "Endure « hardness as a good soldier of Jesus Christ.”. He united much firmness to great tenderness and affiduity for the civil and religious improvement of the Indians, who generally displayed the warmest attachment to him. The fachems, who feared the diminution of their arbitrary, oppressive power, by the prevalence of the just and mild principles of the Gospel, are said often to have insulted and opposed him. His usual reply to them was, “ I am s employed in the work of the great God, and, therefore, “ fear, not you, nor all the fachems of the country. I am “ resolved, therefore, to go on with my work, and I chal“ lenge you to touch me at your peril.”

A little before the death of this eininent christian and minister, who deceased A. D. 1690, Æt. 86, he said to a friend, making inquiries of his ttate of health, “ Alas!

“ I have lost every thing. My understanding leaves me, “ My meinory, my utterance, fails me. But, I thank • God, my charity holds out still, I find that grow's " rather than fails.".


College of New Jersey. - (Continued from page 260, and concluded.]

LETTER V. - DEAR SIR, T ET us now proceed to consider more fully what it is

to form children to piety by example. This is & lubject of great extent, and, perhaps, of difficulty. The difficulty, however, does not consist either in the abstruseness of the arguments, or uncertainty of the facts, upon which they are founded, but in the minuteness or trifling nature of the circumstances taken separately, which makes them often either wholly unnoticed or greatly undervalued. It is a subject which, if I mistake not, is much more easily conceived than explained. If you have it constantly in your mind, that your whole visible deportment will powerfully, though infenfibly, influence the opinions and future conduct of your children, it will give a form or colour, if I may speak lo, to every thing you say or do. There are numberless and nameless instances in which this reflection will make you speak, or refrain from speaking, add, or abstain from, fome circum.. stances of action, in what you are engaged; nor will this be accompanied with any reluctance in the one case, or constraint in the other.

But I must not content myself with this. My proferfion gives me many opportunities of observing, that the impreffion made by general truths, however justly stated or fully proved, is seldom strong or lasting. Let me, therefore, descend to practice, and illustrate what I have faid by examples. Here again a difficulty occurs. If

itment and futur

I miay perleis an

give a particular instance, it will perhaps operate no farther than recommending a like conduct in circumstances the same, or perfectly similar. For example, I might fay, in speaking to the disadvantage of abfent persons, I beseech you, never fail to add the reason why you take such liberty, and indeed never take that liberty at all, but when it can be justified upon the principles of prudence, candour, and charity. A thing may be right in itfelf, but children should be made to see why it is right. This is one instance of exemplary caution, but if I were to add a dozen more to it, they would only be detached precepts; whereas I am anxious to take in the whole extent of edifying example. In order to this, let me range or divide what I have to say under distinct heads. A parent who wishes that his example should be a speaking leffon to his children, should order it so as to convince them, that he considers religion as necessary, respectable, amiable, profitable, and delightful. I am sensible that some of these characters may feem so nearly allied, as scarcely to admit of a distinction. Many parts of a virtuous conduct fall under more than one of these denominations. Some actions perhaps deserve all the epithets here mentioned, without exception and without prejudice one of another. But the diftinctions seem to me very useful, for there is certainly a class of actions which may be said to belong peculiarly, or at least eminently, to each of these different heads. By taking them separately, therefore, it will serve to point out inore fully the extent of your duty, and to suggest it when it would not otherwile occur, as well as to set the obligation to it in the stronger light.

1. You should, in your general deportment, make your children perceive that you look upon religion as abfolutely necessary. I place this first, because it appears to me first both in point of order and force. I am far from being against taking all pains to fhew that religion is rational and honourable in itself, and vice the contrary: but I despise the foolish refinement of those, wlio, through fear of making children inercenary, are for being

very sparing of the mention of heaven or hell. Such conduct is apt to inake them conceive, that a neglect of their duty is only falling short of a degree of honour and advantage, which, for the gratification of their passions, they are very willing to relinquish. Many parents are much more ready to tell their children such or such a thing is mean, and not like a gentleinan, than to warn them that they will thereby intur the displeasure of their Maker. But when the pra&ices are really and deeply criminal, as in swearing and lying, it is quite improper to rest the matter there. I admit that they are both mean, and that justice ought to be done to them in this respect, but I contend that it fhould only be a fecondary consideration.... sin

Let not human reasonings be put in the balance with divine wisdom. The care of our souls is represented in fcripture as the one thing needful. He makes a miserable bargain, who gains the whole world and loses his owa soul. It is not the native beauty of virtue, or the outward credit of it, or the inward fatisfaction arising from it, or even all these combined together, that will be sufficient to change our natures and govern 'our conduct; but a deep conviction, that, unless we are reconciled to God, te shall, without doubt, perish everlastingly. mo, : You will say, this is very true and very fit for a pulpit ; but what is that class of actions that should imprets it habitually on the minds of children? Perhaps you will » even say, what one action will any good man be guilty of-much more habitual conduct that can tend to weaken their belief of it? This is the very point which I mean to explain. It is certainly possible tliat a man may, at stated times, give out that he looks upon religion to be abfolutely neceflary, and yet bis conduct in inany particulars, may have no tendency to impress this on the minds of his children. If he suffers particular religious duties to be easily displaced, to be shortened, postponed, or omitted, upon the most trifling accounts, depend upon it, this will make religion in general teem les necessary to those who observe it. If an unpleasant day

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