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It has also appeared that the minds of other reflecting men have been remarkably open to receive light on the subject of war, and that but little attention has been necessary to convince them, that war is not a fruit of that wisdom which is from above. Some who have doubted the practicability of abolishing war, have professed a belief that the exertions of Peace Societies will do much good, that they will cause statesmen more seriously to reflect on the subject and thus prevent so frequent a recurrence of the calamity as would otherwise take place. This, it will be perceived, is admitting enough to justify the greatest exer
But if it be correct to infer from what has been done with very limited expense and exertion, what might be done by more ample means and efforts, there will be no room to doubt that a hundredth part of the annual expenditures of Christian nations in preparing for war, if judiciously employed, would be sufficient, in twenty years, to abolish the custom from every country on which the gospel shines.
It does not require a learned education, nor much reflection, to convince men of common sense, that War is the Enemy and Peace the Friend of man. kind What if some men have been enriched by war; is it not obvious that they must have fattened on the spoils and blood of their brethren of another country, or on the toil and oppression of their fellow citizens? What if others complain that they have been impoverished and ruined by peace; is it not clear that the foundation of their bankruptcy was laid in the preceding war, or in their own improvident thirst for gain-But to one who is a gainer by war, thousands are sufferers; and to one who suffers by peace, thousands are gainers. Be sides, the existence of such a custom as war for the settlement of disputes, subjects every thing to hazard, and renders insecure the most prosperous and flourishing conditions of communities and individuals. This year they may be surrounded with, every earthly comfort; the next they may be reduced to beggary or butchered by an army of ferocious and licensed robbers, urged on by a Christian gov.
Not only is war the greatest scourge and curse of nations-the means of despotism, oppression, poverty and wo, but it ever involves the most flagrant injustice, and crimes of the deepest die. The fame of the conqueror, which resounds through the world, results from multiplying ten thousand fold the sin of Cain and the most atrocious crimes of unlicensed robbers and pirates. All that one nation gains by war is so much lost to another, or to suffering individuals ; and nineteen out of twenty of the conquering nation are real sufferers by what is called a successful war.
To this catalogue of evils we may add, that war is the grand reservatory and hotbed of vice and crime-from which every country is filled with felons, who live by depredation, till they find their way to the prison or the gallows
To effect the abolition of such a custom, what exertions can be too great! Only to save such a town as Boston from the fate of Moscow, or from the usual calamities of a city taken by assault, would justify the expense of a hundred millions of dollars, and ten years of benevolent exertion throughout the United States. If this be doubted, let fancy for a moment apply to this town the sacking of a city taken by storm ;—a hundred thousand ferocious troops let loose from all restraint, inflamed by malignity, avarice and lust-plundering or burning your property according to their pleasure-filling your streets and houses with massacre and blood, violation and death! Say not that such a scene in Boston is impossible.. For to such horrors every town and city on earth is now liable, in conse. quence of the popularity which has been given to war as a just and hon ourable mode of deciding the contro. versies of Rulers. If no means are in operation to prevent it, better a dapted to the purpose than preparations for war, may safely be said, that Boston is more likely to be sack. ed within ten years to come, than Moscow was ten years ago. To save this town, and all the towns and cities of the world from such horrible scenes is the object of l'eace Societies. Indeed it embraces the virtue and happiness of the whole human family
If then there be any institution in which all mankind are interested, and which claims the favour and patronage of all, such are societies for the abolition of war and the promotion of peace.
Were there only a probability of such partial success as the doubting friends of the society admit, the object would justify the fervent prayers and vigorous exertions of every Christian in every country But there is something more than a probability of partial success; there is a moral certainty of complete success-provided, that exertions be made corresponding with the importance of the object And every cent which is given in this cause, may be the means of saving a hundred dollars in war taxes;-and what is still more important, every cent may save a soul from death and hide a multitude of sins. For the cause is the Lord's, and he will give effect to benevolent exertions.
In this age the eye of benevolence has discovered that preventing evil is entitled to the front rank among the various modes of doing good; and that it is much better to prevent pauperism, beggary and crime, by seasonably providing the means of virtuous education and employment, than to support paupers, beggars and criminals in a state of idleness and vice. May we not then reasonably presume that it will soon be discovered, that it is much better and cheaper, as well as more christian, to prevent war by pacific means, than to support such a barbarous, expensive and all-devouring custom? And that "the most noble of all ambitions is that of promoting peace on earth and good will to
not only the Anniversary of the Mas-
GLORY TO GOD IN THE HIGHEST-
REPORT OF THE SELECT COMMIT.. TEE OF THE SOCIETY FOR PROPAGATING THE COSPEL AMONG THE INDIANS AND OTHERS IN NORTH-AMERICA-Nov 6 1817. Or this valuable Report we can give only the outlines and principal facts. The Report contains pleasing accounts of the labours of the Missionaries employed by the Society: Rev. Dr. N. Porter in Fryeburg and the vicinity; Rev Asa Piper in the vicinity of Belfast; Rev. Daniel Lovejoy at Robbinston and vicinity; Rev. Josiah Peet at Norridgewock and the vicinity; Rev John Sawyer at Brownville and the vicinity; Rev. Henry True at Appleton and the vicinity; Rev. Peter Nurse at Ellsworth and the vicinity; of Mr Sargent among the Stockbridge Indians; and Rev. Mr. Alden among the Senacas and Munsees. From the account of the latter Mission we give the following extracts :
The Rev. Timothy Alden, (president of Alleghany College,) in pursu ance of the appointment of the Socie ty, has visited the Seneca and the Munsee Indians, and performed missionary service among the destitute white inhabitants of the South-western
settlements. He "made it a point to preach whenever and wherever an assembly could be collected; which sometimes scarcely amounted to 20, and seldom to more than 50 hearers, except upon the Sabbath, when he sometimes had nearly 200 At the white settlements, generally consisting of people from the eastern states," he writes, that "he was cordially received;" adding, that "in all places there was a readiness, and in most an eagerness, to hear the gospel; and frequent were the lamentations that this privilege is so rarely enjoyed in those out posts of Immanuel's kingdom." After a brief account of the establishment of a mission by a Society in New York at the Tuscarora village, containing 320 souls, and the expected ordination of Mr. James C. Crane as their resident missionary, and of the religious state of the country, westerly from Lake Ontario, he proceeds to give information of the more immediate objects of our charity-the Indians.
"In Cornplanter's village, extending one mile along the banks of the Alleghany, are 48 persons, of different ages and both sexes. I preached twice on a Sabbath in the spacious house of that noble spirited chief, which was well filled, and mostly with Indians. Some of these were from Peter Krous's neighbourhood and from Cold Spring. Henry Obeel, Cornplanter's eldest son, a major in the late war, officiated as my interpreter. He performed with promptitude and in such a manner as to arrest the attention of the aboriginal part of my auditory. He has often interpreted in councils on subjects of business, but never before for a clergyman. Few if any of the Senecas have ever had so great advantages for an education as the major. In early life he was at school nearly 6 years in Philadelphia. He is a man of a very strong
mind. At the close of each of my discourses, Cornplanter delivered an interesting address, in which he expressed his gratitude for the notice taken of him and his people. He said, I am always happy to see the ministers, and to have them preach at Jennesadaqua We begin to understand something of the gospel. We have been in the dark, but we are begin
ning to see light. I have long been convinced that we are wrong. I have often told my people that we must be wrong, and that you must be right, because you have the words of the Great Spirit written in a book."
Mr. Alden had informed him the day before, that he was going to see Red Jacket and the Indians of his village. In one of his addresses, Cornplanter said, "I have often talked to Red Jacket about worshipping the Great Spirit in your way, but he has constantly told me, that he was determined never to conform to your way, that he meant to hold on in the way which his fathers had taught him. As your object is good, it can do no hurt to visit him and his people, but I do not think that he will take hold of it. If I thought Red Jacket would take hold of it, I would go with you to see Red Jacket, and talk to him about it "-"On the following day,' writes the missionary, "he obligingly accompanied us 14 miles, to Cold Spring. In passing difficult and dangerous places, he kindly took the lead, shewing us the safest course, and whenever we came to a piece of toler-able road, with much civility he would fall back, and, pointing for me to go forward, say, in broken English, good road, good road" Having taken notice of an Indian school, which he visited, under the care of Mr. Oldham, and of the salutary effect of his instructions and example; and of another at Cold Spring, “diligently taught. by Mr. Elkinton, at the expense of the Friends, who have long bestowed their benevolent attentions on this section of the Seneca tribe;" he mentions his preaching at a private house in Big Valley, nigh the upper end of the Indian reserve, which lies upon the Alleghany. Annēh'-yësh,* a respectable chief, usually called Long John, and more than a dozen other in.. dians attended the meeting. Mr. McKay, a gentleman well versed in the Seneca language, acted the part of an interpreter with ability. The chief made a speech, in which he thanked me for coming to see the Indians and to preach to them, and wished me to express his grateful acknowledgements to the good people,
*The Tallest, or The Tall One
who thought so much of the poor Indians as to send a preacher to them. From all that he had heard, he "had little expectation of being permitted to preach to the Indians in this, which is the most populous settlement of the Senecas;" but he "met with a much more agreeable reception than he had anticipated. Accompanied by Mr. Hyde," he observes, "we visited some of the natives, particularly Young King and Capt Pollard, two of the most influential chiefs. The business of my mission was made known to them, and they expressed their approbation of the object Pollard said he was glad I had called on the chiefs so as to inform them of my wishes, that they might have opportunity to communicate them to their people. It was their desire that the meeting might be on the Sabbath, to which I cheerfully agreed." Of the discourse to the Indians, at the time appointed, he gives the following interesting account. "We met at the schoolhouse in the Seneca village, and it was filled with the tawny inhabitants, while a considerable number stood without at the door and windows Ten chiefs were present, of whom one was the noted Sō-gwē-ē. wau-tau,* known by the name of Red Jacket, of whose shrewd remarks to missionaries, on some former occasions, you have probably been_apprised. In my address I spake of the past and present state of the Indians, lamented the bad example too often set them, and the injustice not unfrequently done them by the unprincipled among their white brethren. I spake of the excellence and infinite importance of the gospel, and the comfort, which many Indians had enjoyed on a death bed in trusting their souls to the Lord Jesus Christ. I descanted on the uncertainty of life, a judge ment to come, and an eternity to follow, the awful state of all men by nature, and the only method of escape from the wrath which awaits the impenitent and unbelieving, representing that Jesus is the Son of God and the only Saviour of the world. I also spake of the wonderful exertions of the present day for spreading the gos.
*Which literally means, Wide awake and keeps every one else awake.
pel to the unenlightened parts of the earth, of the prophetic declarations of scripture relative to a happy period, which is fast approaching, when poor Indians, and millions of the buman race, as ignorant as they, would be brought to behold and to rejoice in the glorious light of the gospel, when every wicked practice would come to an end, and all the tribes of men would form one vast band of brethren. I mentioned that the good people of Boston and the vicinity, a distant place on this island, (adopting their language,) had sent me to preach to them, that they had no sinister motives for so doing, that they did not wish for their land, nor any thing they possessed; but, feeling the comforts of religion in their own hearts, they longed to see the Indians and all their fellow creatures blessed with the heart cheering hopes of the gospel of Jesus, and they considered it a duty to help those, who are unable to help themselves, as far as in their power, to a knowledge of such infinite moment to every human being; adding, that I should gladly hear any remarks they might see fit to make upon any thing I had offered. After a short consultation, Capt. Pollard rose, and in a very graceful and eloquent manner delivered an address. I regret that I cannot present it to you in full. Never did I behold a more solemn and interesting countenance. Jameison said he could not interpret the whole, but would give me a sketch. It was nearly in these words: Brother, the chiefs have agreed that I should speak to you in their name. We are happy to see you among us. We are happy to hear about the Great Spirit. We are happy to hear the gospel We have understood almost every thing you have told us. We like it very much. We thank you for coming to talk to us. We thank the good people who have thought of us, and have sent you to us We should be glad to have ministers come to see us again.' This is probably a very mea gre as well as a greatly abridged version of a speech, in the pronouncing of which the chief was not less than 20 minutes, and displayed the talents of an orator absorbed in the magnitude of his subject."
Mr. Alden visited the Cataraugus village; but "many of the leading
characters were absent." Johnson, the interpreter, said he was persuaded it would be very agreeable to the chiefs and their people to hear the gospel, if they had been at home. Mr. Taylor, of the denomination of Friends in their vicinity, expressed his regret, that our missionary could not have an opportunity to preach to the Cataraugus Indians. "These are all Senecas, except about 6 families,
who are Munsees. At the Seneca village on Buffalo Creek are about 700 Senecas, 16 Munsees, some Onondagas, some Cayugas, and a few Squaukes In the different reserves, the Senacas amount to something more than 2000. The language of the Munsees is radically different from that of the former. They are so call ed from the place where they formerly lived, on a branch of the Susquehannah, but are of the Delaware tribe."
In the review of the last year we see much to afford us pleasure and encouragement. Some of our missions have been unusually successful. Thirty years have now elapsed since the incorporation of the Society. That its endeavours to promote the religious improvement and final salvation of those, who have stood in the most need of assistance, have been, in some degree, effectual, there seems no room to doubt For this cause we bow our knees in devout thankfulness and praise to GOD, who hath "commanded the blessing." If the fruit of our labours be not now always visible, it may appear hereafter. The promise is sure. If we sow bountifully, we shall reap also bountifully. "Let us not," therefore, brethren, "be weary in well doing; for in due season we shall reap, if we faint not By order of the Select Committee. A. HOLMES, Secretary.
our, a slave or free, to read or write, or causes such persons to be so taught, is subjected to a fine of thirty dollars for each offence; and every person of colour who shall keep a school to teach reading or writing, is subject to a fine of thir ty dollars, or to be imprisoned ten days and whipped thirty-nine lashes!"
Such is the News-paper account. If it be correct and founded on fact, the ordinance of Savannah is a reproach not only to that city but to the United States, and to the whole civilized world. It is an ordinance against which every Christian should feel and express the most perfect abhorrence.
dinance characteristic of all the If we could suppose such an orwhite people of Savannah, we should be compelled to assign them a rank in the scale of beings, even below the blacks whom they treat as beasts and property; and if the more righteous or less wicked blacks were removed from the city, we might justly fear that Savannah would share the fate of Sodom.
But we hope and believe that there are in the city, exclusive of the people of colour, more than ten righteous persons, who have been grieved with the "ungodly deeds'' of those who passed the detestable ordinance.
It is an opinion founded on observation, that those who are experimental y acquainted with the value of knowledge, virtue and religion, are disposed to diffuse these blessings among their fellow beings;, and especially among those who are under their care. We may then very naturally infer, that those who made and sanctioned the ordinance for excluding the blacks from these privileges, were themselves stran gers to the benefits of a virtuous education: They are people who have as strong claims on the com passion of Christians as the Hindoos or the Hottentots. We would therefore recommend their case to the consideration of all those benevo