of the General Assembly, on their way to Mississippi, called on us.

Sab. 19. Mr. Vancourt preached in the forenoon from Isa. lxiii, 9, first clause, and Mr. Williamson in the afternoon from 1 John v, 4. In the evening, the mission family and children, being assembled, were addressed by each of our visiting brethren in turn. By all their discourses we have been edified, and have reason to be thankful to God, and these his servants, for this precious season.

After mentioning under date of Feb. 5th, the arrival of some Cherokees on business, the journal proceeds:

The men thus brought in by business tarried for the night. Being providentially furnished with a good interpreter, the evening was spent in endeavoring to lead their minds to a knowledge of Christ, and to persuade them to seek salvation through

him.

Some remarks were also made on

the missionary operations of the day and

their effects. All listened with unwearied

attention, but said little. An elderly man, who appeared as a father in the company, told a friend, after the evening's discourse, that the missionaries were very good to spend so much time in teaching Cherokees whenever they came here.

Feb. 6. The men who brought in the

them, remained with us another night. At the request of the oldest man (who, we find, is the father of the young men,) this evening was spent as the last. An attempt was made to draw the father into conversation, or in some other way to get his ideas on religious subjects; but he frankly confessed his entire ignorance and desired to be taught.

These people have no objections to urge; nothing to oppose to what we say. The great difficulty lies in awakening their attention, and then coming down to their uninformed minds, so as to make them understand. On one subject, however, they readily understand, and quickly reply, (viz.) the evil of drinking whiskey. They acknowledge it is bad; but white people make it, and bring it to them.

7. Very cold. Brother Ellis not being able to warm the boys' school house, so as to keep them in any degree comfortable, dismissed the 'school. A snow of two or three inches which fell yesterday, lies unsoftened, which gives the appearance of a northern winter. Twenty-eight boys, in companies of four each, had cut and split their 21 cords of fire wood this week before the snow fell.*

*It is to be understood, that the boys labor only in the intervals of school.

Among other things, he told the young man, that the missionaries were a dangerous people; that, with all their pretensions to friendship, they were endeavoring to ruin the nation, that they might get the country; that is, obtain the land. Many people had long known this, and now they had full proof of it. The missionaries had been in secret correspondence with Governor Clark, of Georgia, in laying the plan for the commissioners to come and treat for their country; that the safety of the nation required, that the missionaries should be driven out of the country immediately. He observed, further, that the Choctaws had got their eyes opened, and were determined, at all hazards, to drive the missionaries out of their limits. The young Receiving for answer that there was full man inquired if all this was certainly true. proof of it, the youth replied, that he was himself well acquainted with the missionaries, and all their operations;-that he had been to the north, among the people whence the missionaries came;-and that he had just been reading a letter from a Choctaw chief, intreating for more missionaries. The traveller must therefore see, that he knew the whole to be false. It is perhaps unnecessary for us to say, it is to

Tate for such idle reports to have their intended effect upon the Cherokees.

On the 15th, a waggon arrived from Augus. ta, containing various parcels for the mission, which are briefly described below.*

23. We have now in school 43 boys and 28 girls. Among the children are the following names, given by Societies, or individuals, who are supposed by us to contribute to the treasury at Boston for their support, except the benefactors of Eli Smith, who send their donations directly here, where they are entered in our account with the Treasurer of the Board, viz. JOHN EMERSON, BOSTON RECORDER, THOMAS WITHERSPOON, ELIZABETH KEAN, NICHOLAS PATTERSON, CAROLINE SMELT, BENJAMIN TAPPAN, SAMUEL SPRING, RALPH WELLS GRIDLEY, MOSES HOGE, MANASSEH CUTLER, JOHN WORKNOX WITHERSPOON, SAMUEL CESTER, ELI SMITH, JOHN E. LATTA, WHEELER GILBERT, LOUISA BATTELLE, EDWARD HOPEFUL, JOSIAH MEIGS. There are also the following beneficiaries absent on account of ill health, but expected to return soon; JOHN D. PAXTON, David PARKER, VINSON GOULD. To visit a sick mother, BETHUEL DODD. MINDWELL WOODBRIDGE GOULD, is a relative of Vinson, and will probably return when he does. We have long lamented the absence of three promising girls, who were beneficiaries, viz. ANN PORTER, MARY MASON, and BETSEY MAYHEW.

Just as

we are preparing this part of our journal to forward to the Committee, Mr. Butrick has returned and brought some pleasing intelligence respecting the three last mentioned girls. Particulars will be forwarded, in their place, in the journal of next month.

* A box from Cazenovia, New York, put up last May, valued at 8161:-Female Alms Society, Benson, Ver. $55,35; articles from Ithaca, N. Y. 822,08: articles from Mrs. Payne, Athens, Pa. not valued:-a box from New Marlborough, Ms. 131,73; a box from Harpersfield, without bill, or letter; a barrel, without bill or letter, first direction to the care of Mr. Hudson, Hartford;--a small box, from what place not known: a box from Mrs. A. H. S. Livingston, Philadelphia:-a box from the Dorcas Society, Unionville, Orange county, N. Y. 44,35: a box from females of Bridgewater, Susquehanna county, Pa. It appears from a letter found in this box, that it was put up, Nov. 14, 1821, and designed for Elliot. All the above articles were in good order, those which had been longest packed having received no damage. Our limits do not permit a particular account of these boxes.

These notes of acknowledgment may appear uninteresting to most of our readers. But they will have the goodness to reflect, that the numerous donors of useful articles are highly gratified to hear of their safe arrival; and some of these articles are not acknowledged in any other manner, as notice of them is not always communicated to the Treasurer of the Board by the donors.

CHEROKEES OF THE ARKANSAW.

DWIGHT.

THE missionary journal of this station, from October to December last, inclusive, has lately been received.

Though several members of the mission family. were quite ill, at times, they suffered less from sickness, than in the two preceding

autumns.

On the 6th of October an entry occurs in the journal, which indicates the extreme ignorance of the natives on religious subjects. Ten of these natives were present at public worship; and, after the common services, at. tempts were made to convey some truths to their minds. "This," says the journal, “is the first time that either of them had ever received religious instructions; and the first time that several of them had ever heard of the immortality of the soul."

Forty or fifty families of emigrants from the southern country passed the station, as new settlers in the wilderness. Many others had gone previously, and others were heard of as on their way. "In general, these families are in a miserable condition. All of them call upon us in want of something; and the apparent sufferings of the women and children plead loudly for the needed supply. Could the friends of missions see how cheerfully these people, merely from worldly motives, encounter privations, toils, and exposures, they would be ashamed of their own love of ease and backwardness to engage in enterprises for the glory of Christ and salvation of men."

The most important event, in the history of the missions beyond the Mississippi, which has lately occurred, is the meeting of delegates from Dwight, Union, and Harmony, as described in the following letter.

Dwight, Nov. 21, 1822.

My dear Sir,

WHEN I was in Boston, in the autuma of 1818, the subject of associational meetings of western missionaries was presented to several, I believe, to all the members of the Prudential Committee. If I have not forgotten, they thought favorably of such meetings, and gave me to expect that they would be recommended by the Board. The same subject has been discussed by all the missionaries, with whom I have been acquainted, and has received the entire and cordial approbation of all. Some time last summer we received a letter from Rev. William F. Vaill, of Union Mission,

on the same subject, and proposing a meeting of delegates, for the first time, from the stations west of the Mississippi. As Union was nearly central, that station was designated as the place of meeting. This proposition met our entire approbation, and, as we had not time to correspond with the Committee, after mature and prayerful deliberation, we felt that it would be for the glory of Christ, and the good of the missions, to accede to the proposal. We agreed to send delegates to Union at the [ time specified, the first Sabbath in November. Accordingly brother Orr and myself, (brother Finney being sick,) left Dwight on Monday, October 28, to journey to Union. We arrived at that place without disaster, after four and a half days' pleasant and prosperous travel. The proceedings of the meeting were, in substance, as follows.

At a meeting of brethren from Dwight, Harmony, and Union, at Union, Osage nation, on the 2nd of November, 1822, to attend to missionary business, present from Dwight, brethren Washburn and Orr, from Harmony, brother Pixley, and from Union, brethren Vaill and Chapman. Brother Pixley was chosen Moderator; brother Chapman, Scribe. The meeting was opened with prayer by the Moderator. Brethren Vaill, and Washburn appointed to draft =regulations for the present meeting, which were accepted. The following resolutions were discussed and adopted; viz.

1. Resolved, That those brethren at the missionary stations where the meetings shall be holden, who are not designated to act officially, be admitted to all the privi- || leges of honorary members.

2. Resolved, That missionaries may traffic in articles of merchandise, so far as to exchange them with the Indians for articles of produce for their own consumption, to

furnish laborers with clothing, and to furnish others with such necessary articles as cannot be obtained elsewhere.

3. Resolved, That in mission families the music to be used be of the most simple kind, and practised in but one or two parts, the better to lead our Indian youth || to learn and join with us.

4. Resolved, That whenever a member of a mission family receives donations from friends, the value of the same ought to be reported as personal expenses, so far as they are appropriated to their own use.

5. Resolved, That it be the sense of this meeting, that it is wrong for missionaries to hire slaves, except in cases of great necessity.

6. Resolved, That we will not hire laborers, that have been employed at other missionary stations in this country, with

out a written recommendation from the station where they last resided.

7. Resolved, That missionaries ought to feel themselves under obligation to labor as constantly, as hired men.

8. Resolved, That the season of secret devotion in the morning, commence, at our several missionary stations, at five o'clock, from September 1st till March 1st, and at four o'clock from March 1st till September 1st.

9. Question. What can the benevolent public do towards civilizing and christianizing the Pawnese, Tatans, Arapahoos, Crows, and other wandering tribes in the

west?

Answer. The first step to be taken by the benevolent community for the civilization and salvation of these wandering tribes, should be to send two or three male missionaries into each tribe,-men trained for the purpose,-able to live on Indian fare,-prepared to endure hardship, privations, and perils,-good soldiers of Jesus Christ; who shall follow the Indians through all their wanderings,-learn their languages,--preach the Gospel to them, and influence them by every means in their power, both to settle down in fixed habitations, and to seek the blessings of civilization. When this is done, the way will be prepared for permanent establishments, and the universal diffusion of truth among them.

10. Resolved, That missionaries ought never to think of departing from their field of labor, without a special call from the Board.

11. Resolved, That missionaries ought not to return home on account of sickness, without leave from the Board, except in extreme cases.

12. Resolved, That we consider ourselves as given up to Christ, with entire devotement; under Him, with equal devotement to the respective Boards; under them, with the same devotement, to the respective families;-consequently we are sacredly bound, in every case, not involving moral guilt, to submit ourselves to the decision of the family.

13. Resolved, That two brethren be appointed at each station to act as delegates, at our next missionary meeting, one of whom may be a layman.

14. Resolved, That our next meeting be at Dwight on the Friday before the first Sabbath in November, 1823.

15. Resolved, That brother Vaill be appointed to preach a missionary sermon at the next meeting, and in case of his failure, that brother Pixley be his substitute.

16. Resolved, That previously to our next meeting at Dwight, we request our respective Boards to give their opinion on the propriety of such a meeting, and also

of extending our union to embrace the stations east of the Mississippi; and that brethren Vaill and Washburn be appointed to carry this resolution into effect. After prayer, meeting adjourned sine die.

Many other subjects, interesting and profitable to ourselves, though not necessary to be communicated, were discussed. The meeting occupied very closely four and a half days, from quarter past five A. M. till nine P. M.-The seventh resoIntion would better express the sense of the meeting if it stood as follows, Resolved, "That missionaries, and assistant missionaries, ought to feel under obligations to labor in their appropriate departments, and assignments, with as much constancy and energy, as if they received an adequate compensation for all their labor."

CEPHAS WASHBURN.

I HAVE had frequent religious discussions with Padre G. my Arabic instructor. When he began to give me lessons, he did not know who I was. On coming into my room one day, he saw a letter addressed to me, and observing the title, inquired if I was an ecclesiastic. I told him yes; at which he expressed a high degree of pleasure, addressed me as a brother, and felt himself much honored in being acquainted with me; but added, very softly, that he should be rather better pleased if I were a Catholic. I told him, if he would show me, from the Bible, that the doctrines of popery were correct, I would most cheerfully embrace them. Instead of attempting to do this, he said, it was interest and Just, which led the first Protestants to leave the Roman Church. I told him it could not be worldly interest, because they suffered great losses by doing it, and many of them suffered martyrdom. I then

referred to what St. Paul says of the marriage of a bishop and a deacon. He admitted that the Bible allows priests to marry, and said, that celibacy was meritorious only when it was a voluntary act; not forced: but the Council of Trent having decreed the celibacy of the clergy, every member of the priesthood must abide by the decision of the Church. I then told him what were, in fact, the things that caused Protestants to leave the Church of Rome;—such as indulgences, the Inquisition, purgatory, worship of images, praying to saints, infallibility of the Pope, prayers in Latin, and prohibiting the Scriptures. He said the stories of selling indulgences, and of burning people in the Inquisition, were all fables. I told him, it was in vain to contradict the fact in regard to indulgences, for the world knows that the business was carried on openly and without shame. I then quoted some facts from the history of the Inquisition, by Puigblanch a Spanish Catholic. He waved the subject by saying, if these things were so, they were wrong, and he would not undertake to defend them. I then read to him 1 Cor. xiv, and inquired how he could reconcile that with Latin prayers. He replied by asking me, if I could suppose that the Church had not examined that chapter, and did not understand it. "But, said I, the language is plain, and the sense is clear, and manifestly in direct opposition to the practice of your Church." He then answered, that where the language of Scripture is obscure and difficult, an individual is bound to receive with humility an interpretation given by a multitude of wise and good men. plied, "Where the language of Scripture is obscure or ambiguous I must carefully examine the interpretation given by others, and if the reasons in favor of it are conclusive, I must adopt it, but not otherwise;and where the language of Scripture is plain and unambiguous, I must believe it, though all the world were against me. He avoided a farther discussion of this point, by taking the ground of an infidel, for argument's sake, and calling on me to prove the truths of Christianity. I soon after introduced the subject of the Pope's infallibility, and mentioned some things stated by Paschal;-viz. that one Pope issued a bull declaring that a certain book contained heresy. His successor, in another bull, declared, that the same book did not contain heresy. One Pope pronounced it heresy to believe the motion of the earth, and another, to believe the antipodes. He said, all this related to discipline, and matters of fact, but not to the dogmas of religion. He then spoke at some length, and in strong terms, of the pride, lordliness, and corruption of the Catholic clergy, endea

I re

voring, however, to show that this circumstance has nothing to do with the truth of their religion.

A few days after the above conversation took place, Mr. Wilson was at my room, when Padre G. came, and they entered into a discussion which lasted two hours. The Padre was manifestly much embarrassed by the arguments drawn from the Bible. His only ground to stand on was this, "The Church says so. Christ has promised to be with his Church; therefore what the Church says and does, is of divine authority." Here he stood, and nothing could move him. We read to him a variety of passages from the Bible, in manifest opposition to the dogmas and discipline of the Roman church; but he met them all with the assertion that private individuals cannot interpret the Bible. It must be done by Popes and Councils, and we must believe whatever they say.

The next day he came into my room with a very triumphant air, and said, "I have a very important consideration to advance, in regard to our discussion yesterday."

Fisk. Well, what is it?

Padre G. Scripture has four senses, the literal, the moral, the apogogical, and the mystical. And the London edition of Martini's Italian Bible, which you use, has omitted the three last, and gives us only the literal; and Paul says, the letter killeth, but the Spirit giveth life. You told me yesterday, that Martini's translation was approved by Pope Pius VI.; but I have learned since, that it was approved only with the other three senses, as contained in the commentary of Monsignore Martini, not as you have it.

F. I did not tell you that the Pope had given permission to circulate this translation without the commentary. I know very well that the Church of Rome, probably from a conviction that many of its doctrines aud usages are not supported by Scripture, forbids the circulation of the pure word of God, except when accompanied by papal comments and explanations; lest, if people were to read the word of God alone, the errors of the Church should be discovered. But I told you yesterday, what is true, that this translation was made from the Vulgate by the Catholic Archbishop Martini, and approved by the late Pope as a correct translation. Now, whether the word of God, when correctly translated, may be distributed by itself, or whether the word of the Church must be added to it and mixed with it, is totally another question. Pray how did God originally give his word to men;with a commentary, or without?

P. G. Without, certainly. But as a piece of meat brought from the market, is rendered more fragrant and delicious by

||

the changes and additions made in cooking, so the holy Church has added many very necessary explanations to Scripture.

F. And the consequence of this proceeding is, that Catholics transfer the reverence they ought to feel for the word of God alone, to the word of the Church; and I generally find they do not even know what is meant by the Holy Scriptures. When I ask a Catholic for a Bible, he shows me a book of prayers, or sermons, or some church book. I have met with but few, who knew any thing about the Bible, as distinct from other church books.

It has been urged among Protestants as an objection against the Catholics, that they do not allow people to have the Bible in their own language. But some have thought it almost impossible, that a Church calling itself Christian, should prohibit people from reading the word of God. If, however, I rightly understand you, it is a fact, that the Church of Rome does not allow people to read the Bible.

P. G. Yes, it is so; and there is very good reason for it: for the Bible cannot be understood, except as explained by the Church

F. When you speak of Martini's Bible and commentary, as containing the four senses of Scripture, do you mean, that these are all included in the original Bible, or that either Martini, or the Church, has added three senses, which are not in the original.

P. G. These senses are all implied in the original; but they cannot be understood, except as explained by the fathers and the Church.

F. The inference from all this is, that God has given men a book, which it is not safe for them to read. The Church of Rome takes this book and makes such additions, as render it safe for men to read it. Is this the case?

P. G. It is not permitted to me to argue on these subjects. I have always been occupied with languages, and have not attended sufficiently to these subjects to understand them. But there is a Jesuit here, who will be able to answer all you can

say.

The next day Padre G. came to my room. I welcomed him in Arabic. He replied, "How is my very dear brother?" and then added, "Men of the same order must address each other accordingly. We are ministers, and I accordingly address you as a brother." This he often did, always adding some epithet, as "very dear," "very learned," "very polite," "very reverend," "very estimable," "very excellent," and as many more such, as the Italian language, (which abounds in them,) could furnish, all in the superlative.

Aug. 5. I had a long discussion with