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solutely necessary to civilize them, and to persuade them to ex.'. change their own for the English language and habits. For this purpose, he wished several white families to be placed among them; and the more completely to accomplish this object, he formed the plan of a school for the education of Indian children. He proposed that a number of children and youth, from 10 to 20 years of age, should be placed under the care of two masters ; one to have the oversight of them in the hours of labour, and the other in the hours of study; that their time should be so divided between study and labour, that none be lost in idleness; that 200 acres should be devoted to their use, which they should cultivate; that they should be accustomed to restraint and obedi-. once; that giąls as well as boys should be received into the school; and that they should be taught the duties of domestic life.' This plau Mr. S., by great exertion, was enabled in part to carry into execution just before his death.

As in the success which attended his benevolent labours, it was such as must bave administrid to his heart the purest satisfaction. Wben he went to lousatonic in 1734, the whole number

1749, the number was increased id 218; of these 129 had been baptizer, and 42 were communicants, 18 males and 24 females. About 70 others had been haptized who were not living. When it is recollected that Mr. S. was cautious as to the admission of members into his church, we mny indulge the hope, that most whom he received were real Christians; if, however, he was the means of briuging but one heathen to the knowledge of the gospel, this event would fill Fleaven with joy

At length the tiine arrived when he was to be summoned into the world of spirits. In his sickness he was frequently visited by the Indians; and he took every opportunity to enforce upon them the instructions which he had given them, charging them to live 'agreeably. to the gospel, as they would meet him at last in peace. So great was their affection for him, that they assembled of their own accordi, to supplicate their Father in Heaven for the continuance of his precious life.

When he was asked whether the grave excited any terror, he replied, “Death is no surprize to me. My acquaintance wita the blessed world, to which I hope I am now hastening, through the mercy of God in Christ, is not how to commence. I can trust Him in whom I bave believed, and long ago placed my everlasting dependence upon. On being reminded that his work was well done, I call myself,' he an wered, a most unprofitable ser. vant, and say, God be macrciful to me a sinner.' In Jply, 1749, after commending his departing spirit to the blessed Redeemer, he died in peace, and entereri into that rest which remaineth for the people of God.

Mr. Sergeant has left an example well worthy of imitation. He 'was frequent in secret prayer : morning and evening be worship

ped God in his family, reading a portion of the Scriptures, and making observations upon it. He prcached four sermons every Lord's Day, two to the English, and two to the lodians; and, in the summer, usually spent an hour with the latter after the.. common services, instructing and exhering them in the most familiar manner. Besides tlus, during the week, he kept his eye upon them, and continually endeavoured to promote the objects' of his mission. He was very caretul in the improvement of his time. He translated into the lodian language maily parts of the Old Testament, and the whole of the New, except the Revelat on. This was a work which cost him much labour; and reading it to the Indians, as their language abounded in gutturals, was extremely fatiguing.

Mr. S. was just, ki. d, and benevolent; compassionałe to the afflicted, liberal to the poor, friendly to his enemies, and anxious to save the sinner from death. He was careful not to speak evil of any one. No envious or unkiud word fell from his lips; and no resentment was excited by the injuries he received. His cheerfulness did not degenerate into merriment, por his seriousness into melancholy; but he seemed always to have the quiet possession of himself.

The reader who, with a benevolent joy, has seen the gospel conveyed to the Indians at Housatonic, will naturally desire to know what has been the state of that tribe since the death of Mr. Sergeant. The Rev. Jonathan Edwards succeeded him as missionary at Stockbridge. A number of years after his death, the whole tribe emigrated to New Stockbridge, near Oneida, in the state of New York; where they now live, under the pastoral care of the Rev. John Sergeant, a worthy son of the excellent man whose life and labours have thus been given.

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Ne quid nimis. Gentlemen, ;

In a late number of your learned and valuable work, I observed a Review of Ingram on Methodism. This arrested my attention more than any thing I bave seeu for a long time past. To the work itself, you do not pay any further attention than by bestowing your faint praises upon it; but, notwithstanding, it serves an excellent porpose in your hands as a pivot, upon which you hang your observations against the Evangelical and Methodist Magazines, and agaiast Methodism itself. This was very conyenient for you indeed; and Mr. Iogram is indebted to

you for an accumulation of spleen not to be found in the work ito self. Your names and his will descend to posterity together as redoubted enemies to enthusiasm, fanaticism, and all the follies of experimental religion! -- while the poor Evangelical Magazine will be swallowed up in the gulph of time, and Methodisin itself be extinct! Then shall rational religion fill the earth, and philosophy preclude revelation !

To be serions, Gentlemen. The Evangelical Magazine has met with hard measure from you. If you had deigned to review it as a periodical work, calculated to promote, as you apprehend, fanaticism, it would have been fair to have quoted advertisements, letters, &c. from it; but, when reviewing another work, was it candid in you to deal so largely in making extracts, in order to hold it up to ridiculo? By the bye, is it not critical injustice to pick out the faults of a work, and to pass over its excellencies? The Evangelical Magazine has supe ported its eharacter for 15 years. Its general objects are, --The Circulation of Religious Intelligence in a cheap form through the United Kingdom ; Biographical Sketches of Eminent Men , who adorned the gospel while they lived, and proclaimed its excellency in their death; and as a record of remarkable Providences and striking Anecdotes of good and bad men. Where is the harm of all this? Have we not Magazines, the tendency, of which is to enervate and pollute society? Have we not the , Liyes of Admirals, Statesmen, and Poets?" Have we not Naval An:'cdotes, and Anecdotes of the Stage, and some of these not very honoarable to human nature and why, in the name of common sense, should not the religious world be entertained with religious intelligence and religious anecdotes? Hardy as you are, you do not attempt to question the authenticity of these stories, for they are perhaps better authenticated than many. things you believe more than the gospel; but you recite them in your pages to expose them to contempt, and their authors to ridicuie! This is cutting the Gordian Knot with a vengeance ! Your artipathy to religious advertisements scems to be peculiarly strong, as if religion ought never to blend itscif with the affairs of this world, nor insinuate its influence into its enjoyments! You announce religious publications in your quarterly list, yuu occasionally review them, and why may not a person put a religious advertisement on the cover or a M:gazine appro. priateł to religion? One should think there is riot much fanaticism in this! It might have escaped the notice of the mighty Censors of Books at Elinburgh; but the eagle will occasionally pounce a wren, when she cannot find larger prey !-A religious hoy! and for Margate too! a new thing under the sun, as the Reviewers apprehend! Well, be it so.. You know, Gentlemen, in times of old, that a certain passou would not sail with a man who denied or reviled ibe gods : he was afraid every mo, ment of siuking, because an Alicist was in lue vessel ; - and is

hofes the the worths do como enle the part wrote your area and the vars

im perline or else hors shoulde very ficoured tient for it and

it nothing for a good man now to hear blasphemy and profane ribaldry when he sails to Margate : Nothing at all (exclaim the Reviewers) compared to finaticism! Beware of a Methodist! Habet fænum in cornu. Every thing is pleasant but the whinings and groanings of a --Methodist! Let me sce every thing but the Tabernacle! and yet, though I never saw it, I will give you a complete section of it! ? I would rather,' says the merry Reviewer, see Punchinello, or the dancing dogs, than an assembly of Methodists !? 'As Homer did a liar, he hates them as the gates of Hell! The testimony of a profane officer to the worth of pious sailors, seems to gravel you considerably, or else why do you transcribe it into your pages? It is not for the purpose of commendation, but for profane banter and mockery You cannot disprove the fact, nor account for it but upon false principles. Lord Nelson favoured them ; but you shew them no mercy. From the very face of your argument, it should seem that sailors should continue to swear, and never sing hymns; or else that all attempts to reform our brave tars are impertinent and ridiculous. The Religious Tract Society comes in next for a share in your abuse. Is not every man bound, by a law paramount to all human authority, to do all the good he can in his station? If he, or others in concert with him, do good by circulating cheap Tracts on subjects of infinite im. portance, where is the harm of this ? Are not cheap political tracts circulated, in critical junctures, in our country ? and why may not Religious Societies disseminate knowledge in a cheap form to the poor? It is passing strange, indeed, that all religious warmth, all active zeal for the glory of God and the good of men, is décried as enthusiasm ! and you screen your own coldness to the best interests of men, by declaiming against fanatics! Every degree of exertion for the salvation of men which surpasses your own standard (which, forsooth, is scanty enough) you behold with suspicion, and pronounce it the symptom of a heated brain; and you censure, without mercy or jusțice, the active Christian, in whose diligence you read a reproach of your own apathy and indifference.

in things that fall within your own sphere, you do excellently... You discover talents of no common kind : happy will you be if they are directed to the honour of that God wlio confers them upon you! But when you meddle with religion, you are not at home. You seem to forget the guid valeant humeri of your friend Horace. For instance, in your review of Hoyle's Exodus, you say, That the stagnant and bloody waters were the first plague in Egypt; and immediately after came the plague of lice. Now, if you had read the Bible with attention, you would have found that there is no foundation for the epithet stagnant in the history ; and that the plague of the frogs came after the plague of turning the waters into blood. This is but a trifling oversight; but it should teach Reviewers not to be tuo minute nor too

rm of cures, he knowled, the

Youtions and here you o duce sufle your.com

severe in their animadversions. Humanum est errare. With relation to your few comments upoa Methodists and Methodism, it may appear to you that I am u equal to the task of commenting upon ihcm, – that it is a pigmy grappling with Hercules, - Impar congressus Achilli ; - but I shall beg leave to attempt it.

I begin with assuring you, Gentlemen, that I am not a Methodist, nor the son of a Methodist. lam an obscure indi. vidual, 'far in a wild, unknown to public view,' not much af. fected with the praises nor censures of men ; but screened front both by a happy obscurity. Nevertheless, I occasionally peep through the loop-holes at the busy scenes, and am not indifferent to the movements of Providence in the church and the world. Your second remark is directed against the doctrines of inward emotions and impulses, as leading to every species of folly and enormity. Here your reasoning is not fair nor conclusive, because you do not produce sufficient data from the writings of the Methodists on which to build your conclusions : Methodists, as far as I know, never put inward emotions on a level with the Scriptures, as a foundation of faith, or standard of manners. This you have not proved, ant, therefore, your inferences are illegitimate and unfounded. To the law and to the testimony they constantly appeal. But, Gentlemen, does religion produce no emotions in the mind ? Is it a cold system of doctrines that . never seizes upon the heart, but leaves it dark and insensible? Then all the descriptions in Scripture of the feelings, the joys, the raptures of good men, are enthusiasm and fanaticism! Then David was a fanatic when he said, "My soul thirsteth for the living God, as the hart panteth for the water-brooks! My heart and my flesh cry out for the living God!' Paul, whose saber judgment you cannot question, was all on fire when he was constrained by the love of Christ. He was like a burning seraph when he felt it himself and preached it to others. Is that subject now stale and insipid, and not calculated to produce emotions in the mind ? - and, though you never experienced these eino. tions in your own hearts, can you hence argue against the fact? Garrick once overwhelmed bis audience with his powers. The emotions he produced were strong indeed. Every eye was suf. fused with tears ; but a cold-hearted arrihmctician was present, who wondered at their pusilazimity. While their hearts were penetrated with the subject, he coldly counted Garrick's words, and felt nothing! Internal feelings are not the rule of duty, but surely they are the privilege of all good men; but a stranger. intermedldleth not with their jogs.

But the Methoclists hate pleasure. Yes, they do; - pleasures of the kind specified by you! None of these are rational, nor enjoined by Scripture. Theatres have always been the re ort of the wicked, and of the refuse of society. · Wise men, in every ays, have shunned them, as nurs:ries of vice and incentives to :

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