CHAPTER VI.

HER CHARACTER.

_Her mental characteristics.--Her attainments in intellectual and moral science.--Changes in her affections.--Her Christian conduct._--CONCLUSION.--_The excellencies in her character a result of missionary labour.--How much can be made of the Indian character.--Grounds of encouragement.--Importance of present efforts.--Civilization never precedes Christianity.--The life of Catharine an appeal to the community._

A summary view will now be taken of the character of Catharine Brown, as it is exhibited in the documents, which have been the basis of the preceding memoir.

I. HER MENTAL CHARACTERISTICS.

The mind of Catharine was of a delicate texture, well proportioned, and happily balanced. Its perception was clear, its judgment correct, and it was well endued with that invaluable quality in the intellectual economy, good sense. In the acquisition of knowledge, it moved easily, and, considering her circumstances and health, wrought with success. In communicating to others what she knew, she had, owing to the clearness of her apprehensions, more than common felicity.

And who has not remarked her delicate sensibility, her exact views of dignity and propriety, her high principles of action, and her gentleness and sweetness of manner? With her advantages of person, and her excellencies of mind, she needed only greater opportunities, to have attained that high degree of refinement and grace, which is so much admired in the more elegant portion of civilized society.

But, until she came to the age, at which the females of our nation have nearly, or quite, completed their education, she derived no benefit whatever from the perusal of books, and enjoyed very little intercourse with civilized people. Her mind, like the wilderness in which she had her home, was uncultivated. But a small degree of intellectual, and scarcely any moral truth, had enlightened it. Bacon, and Newton, and Locke, and St. Paul, and a multitude of others possessing powerful intellects, who had brought the grandest truths in the natural and moral worlds within the comprehension of infantile genius, had, so far as she was concerned, lived in vain. In short, even at that late period, she had every thing to learn.

She lived but six years after her admission to the school at Brainerd. A desire for knowledge evidently brought her there; and that same desire, strengthened and sanctified by grace, attended her through life.

II. HER ATTAINMENTS.

1. Concerning those attainments, which are _not of a moral nature_, it will be needless to enter into a lengthened specification. It may, indeed, be impossible for us, into whose minds knowledge has been industriously poured from our earliest years, to form a just conception of her intellectual state, before she had access to the ordinary sources of information, or to ascertain, with precision, what revolutions occurred in her apprehensions of things. But there can be no doubt that most, even of the elements of learning, came before her in the garb of novelty, and that the field of her vision expanded, till she at length found herself introduced into quite a different sphere, from that, which had interested the curiosity of her opening youth.

It is affecting to think of the great mental changes, which were necessary, even to place her on a level with the ordinary intelligence of civilized life. But it is delightful to contemplate these changes as more than accomplished. To a few of the more important of them the attention of the reader is, for a moment, invited.

Her acquaintance with the _geographical features of the earth_, must have been exceedingly vague and limited, hardly extending beyond the wilderness, that embosomed her father’s house. After her introduction to the missionaries, that acquaintance was extended to the great natural divisions of the world, its physical aspect, and its civil departments.

Her _astronomical_ views, untutored as she was, may easily be conjectured. But she was instructed to contemplate worlds and suns and systems, in uncounted numbers, wheeling, at the command of their Creator, through immensity.

Her apprehensions respecting the _human race_ were so imperfect, that she supposed her own people a distinct order of beings. But soon she learns, that God “hath made of one blood all nations of men.”

How exceedingly confined, also, how next to nothing, must have been her knowledge of _history_. Ages that were past, must have been to her almost as much a blank, as ages that were to come. But soon the Bible, the wisest, most sure, most comprehensive history of man, is placed in her hands; and she has besides, access to a variety of the most useful human compends. Being thus favoured, it may well be presumed, that the more interesting events of antiquity rose, in rapid succession, above her mental horizon.

Such changes as these elevate the mind immeasurably above the standard of the mere child of nature, and, when beheld in any human soul, must be, to a philanthropist, a subject of grateful contemplation.

2. The greatest and infinitely the most important acquisitions of Catharine, however, had respect to _moral_ subjects,--to God, and a future state, to the character, duty and highest interest of man, and the provisions made for his salvation. On all subjects of this class, her ideas, when she came to Brainerd, were very confused and imperfect; and in regard to some of the most momentous of them, she was in total ignorance. She went there an untutored pagan. Scarcely a ray of moral light had gleamed upon her soul. The visible creation was indeed open and bright before her. But how little of the divine perfections does fallen man discern there, until they are pointed out by the finger of revelation!

Of the _moral perfections of God_, such as his holiness, justice, and goodness, she had no conceptions at all, when she entered the mission school. Her knowledge of God, like that of most of her countrymen, was confined almost to the narrowest possible limits. _Galunlahtiahi_, or _the Great Being above_, was thought to possess a material form, and his most prominent attribute to be physical strength. The Indian languages are said to have no word that signifies _spirit_, nor the pagan Indians any idea of a spiritual substance. The spirituality of Jehovah, his holy character, his love of holiness, his hatred of sin, the strictness of his law, his righteous government over the world, and his illimitable benevolence, were things of which Catharine knew little, or nothing.

But soon we find her mind richly furnished with all these views of God. His moral perfections arrest her attention, and she sees, in all their exhibitions, a lovely and attractive glory. What new views of the Eternal must they have been, which drew forth such language as this:--“O, he is good, kind, merciful.” “I feel it is good to be afflicted, knowing that the Lord is good, and will always do what is right.” “I thank God, I am entirely in his hands.” “The Lord’s will be done, and not mine.” “O happy day, when God himself shall be my joy!” No heathen ever used such language as this. It springs only from the illuminations of Christianity.

Of the _Lord Jesus Christ_ she had no knowledge, when introduced to the missionaries; and when told of him, for the first time, she supposed, that what he had done for sinners had no reference to her, or her people.

But the united testimony of all is, that, after her conversion, the SAVIOUR was her favourite theme of contemplation and discourse. He was her ALPHA and OMEGA, her ALL IN ALL. His person, character, and work, appeared to her amazingly interesting. How often does she express a desire to know him better, to love him more, to be more grateful for what he has done, to do more in return, to be with him, to see him, and to sing his praises. “O,” she exclaims, “how delightful is the view of my Saviour.” “He is precious to me. I often enjoy his presence. I long to be where I can enjoy him without sin.” “He has bought me with his blood, and I wish not to have any will of my own. He is good, and can do nothing wrong.”

* * * * *

And what new views did she acquire, with regard to the _people_ of God. At first, she thought them unhappy, and was fearful they would render her unhappy. But soon she thinks them the happiest people in the world, and longs for their society more than for that of any others. With them she wishes to live, with them to die, with them to be forever. What amount of earthly good would have induced her to forego their company, for a single year, and cast her lot among the giddy sons and daughters of fashionable pleasure?

“I cannot,” she remarks, “express how much I love the missionaries with whom I live. I feel not my privileges, until I am away from them, and mingle with worldly people. Then I long to get back, and be with Christians.” “I often think of the glorious day, when I shall meet all good missionaries in the kingdom of our Saviour. I shall then be always with those dear friends, who have told me so much about heaven, and taught me to love and serve Christ.” “O, happy day, when I shall see all the Christians, who have ever lived.”

* * * * *

We also perceive a great alteration in her views of _herself_. She has declared, that when she came to Brainerd, she did not know she was a sinner; and we are informed, that she was vain of her person, vain of her decorations, and satisfied with herself.

Yet what self-abasing views had she, ever after her conversion. “I see nothing,” she observes, “to trouble me, but my wicked heart. It appears to me, that the more I wish to serve God, the more I sin. I seem never to have done any thing good in the sight of God.”

“Humility,” says Mrs. Potter, “was the most conspicuous trait in her character. I never could discover, that her vanity was excited by the numerous attentions, which she received from different parts of our country. She received them as paid her for Christ’s sake. When presents came, her language was, ‘These do not belong to me. I do not deserve them. Many Christians have heard, that I love the Saviour, and send me presents on this account. But oh, I feel ashamed that I live so far from him.’

“She received many letters, some of which were highly complimentary; but so far from fostering pride, they always seemed to increase her humility. Once, having received a letter full of expressions of the strongest admiration of her character, she was gently cautioned against being lifted up with vanity. The tears started into her eyes, and she replied, ‘I do not wish to be proud;’ and added, ‘that she believed people had formed too high an opinion of her, and that if they knew her personally, their esteem would be diminished.’

“She was much distressed, that so many of her letters had been published, and, for a season, it was with difficulty, that we could persuade her to write to her correspondents. ‘I suppose,’ she said, ‘the object at _first_ was, to show that an Indian could improve. But two or three letters would have answered this purpose, as well as all I have ever written.’”[11]

Mr. Leech says, “I have often seen her in company at Huntsville, and although she was very much caressed, and her society sought, by the most respectable people, yet she always appeared humble. There was nothing about her, that was vain, or assuming. This was not the effect of insensibility to those acts of kindness. She would sometimes say to her particular friends; ‘I wish I was more worthy of such friendly attentions.’”

* * * * *

Observe, too, what a revolution was effected in her views of _this world_. An Indian’s heaven, even when most distinctly apprehended, has fewer points of attraction, than the earth. Catharine, on coming to Brainerd, evidently regarded it, when she thought of it at all, as a remote, obscure, undefined something, more to be dreaded, than desired. Hence her imagination had contemplated whatever is lovely and attractive, as shining forth only in this world. If she made any comparisons, they only deepened the conviction, that earthly objects were most desirable.

But after her conversion, what a change! Her contemplations are elevated to a superior world of realities. She learns of a higher state of existence, designed for the good of the human race; where the inhabitants are all holy, their employments holy, their joys holy; where the disorders and miseries of earth are not known; where “there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain;” and where there is “no need of the sun, neither of the moon, to shine in it, for the glory of God doth lighten it, and the Lamb is the light thereof.” Now, her views of the world are changed. The contrast of earthly with heavenly things, and of the creature with God, hath spoiled the glories of the world.

“How vain,” she says, “does this world appear in my eyes. It is nothing but vanity and sin.” “Sweet and reviving is the thought, that I am not to continue long in this world, but hope soon to rest in the city of my God.” “When I enjoy the presence of my Saviour, I long to be gone.” “How happy shall I feel, when I land on the shores of eternal felicity.”

* * * * *

To proceed farther in this analysis, is unnecessary. Enough has been said to illustrate the changes, which occurred in her apprehensions on moral subjects. She seems to have possessed much of that kind of understanding, which is denominated, in the word of God, a “spiritual understanding.” She appears to have received a spiritual discernment, which enabled her, by the simple reading of the Scriptures, meditation and prayer, to acquire a knowledge of the hidden glories of spiritual things. Hence, the spiritual world, which had been concealed before her conversion, was to her, ever after, a world of beauties, upon which she loved to dwell.

III. CHANGES IN HER AFFECTIONS.

The objects of all human affections may be divided into two grand classes, which are designated, in the divine word, as _things earthly_, and _things heavenly_. The earthly things, are the riches, honours, and pleasures of the world. The heavenly things, are whatever bear the marks of a heavenly origin, or of a heavenly destination; such as God, and holy beings, and sacred truth.

When Catharine first became acquainted with the missionaries, her affections were resting wholly on the former class of objects. But how much evidence is there, that, before her decease, there was almost an entire transfer of her affections; that they rested almost wholly on heavenly things.

With respect to the general character of her religious affections, it may be remarked, that they were uniformly tender, often lively, but never enthusiastic. Dr. Campbell observes, “that she never appeared to receive the Christian system of faith otherwise than on the force of evidence, and that evidence drawn from the Bible. The extravagance of feeling, which is the effect chiefly of animal excitement, she could not comprehend, but felt satisfied with possessing that holiness of heart, which leads to supreme love to God.”--“She was never enthusiastic,” says Mrs. Potter, “yet had seasons of exalted joy, when, to use her own language, ‘she felt as though she was in heaven, and was disappointed, when her thoughts returned to earth, and she found herself here!’ She had, also, seasons of deep sorrow of heart, when she mourned the hidings of her Saviour’s countenance, and groaned under the pressure of indwelling sin.”

Catharine possessed nothing of that stoical insensibility to pleasure, or pain, for which the Indian character has been considered remarkable. There was never any thing in her deportment like unfeeling hardihood. The very reverse of this was true. She had a heart for friendship, for sympathy, for tender emotion. This is apparent in all her writings, and in her whole history; and is amply confirmed by her intimate friend and companion, Mrs. Potter. She remarks, “Catharine possessed a heart, that could feel for another’s wo, and rejoice in another’s prosperity.”

* * * * *

To the _Saviour_ her love was uncommonly strong, and continued so, in every variety of circumstance. Who has not been impressed with this, while reading her journal, her letters, and her recorded sayings, and while contemplating the events of her life? Love to the Saviour, was her ruling principle. She knew his voice. She delighted to sit at his feet. She was overwhelmed with wonder at his condescending goodness. She was enraptured at the thought of beholding his face. Hear her own words. “I will go wherever the Saviour calls me.” “How good it is to lie at the feet of Jesus,” “O how good is he in permitting me to partake of his grace.” “Sweet is the thought of soon beholding the face of the Redeemer.”

Here again Dr. Campbell will be quoted. “The Saviour seemed to be continually the anchor of her hope, the source of her constant and greatest happiness, and the object of her most ardent love. With her friends, she was at all times communicative and interesting; but when He became the theme of conversation, the faculties of her soul appeared to receive new vigour, and she became doubly interesting. Every expression shewed, that she was charmed with the goodness of God, in making such provision for fallen, lost man. Although on other subjects she was not generally very animated, her whole soul seemed to feel the importance of this, which produced an earnestness of expression and manner, that constrained those around her to feel its importance too.”

Hence she felt, and uniformly manifested, a deep interest in the _cause of Christ_. Especially did she long to have her own people savingly acquainted with the Lord Jesus. For this object chiefly she wished to live. This made her almost unwilling to die. “My heart bleeds for my poor people,” was her language; “I am determined to pray for them, while God lends me breath.”

* * * * *

Her biographer might enlarge, upon her dependence on God, which led her beautifully to say, “I am a child, I can do nothing; but in God will I trust, for I know there is no one else, to whom can I look for help.” He might speak of her tender affection for her friends; of her gratitude for favours shewn her; and of her compassion for the world at large. But enough has been said to shew, that she possessed much, very much of the meek and glowing benevolence of the Gospel.

“Fair spirit, nurs’d in forest wild, Where caught thy breast those sacred flames?”

IV. HER CHRISTIAN CONDUCT.

There is no reason to believe, that any thing in the conduct of Catharine ever approached to what is denominated immoral. And this is very remarkable, considering her early circumstances. Yet, until she came to Brainerd, she was not religious. She did not lead a life of piety. Till then, the only tendency of her mind and heart and conduct, was towards the world. As she neither knew, nor loved “those things which are above,” so neither did she seek them.

But a change occurred in her objects of pursuit; a revolution took place in the general course and tenor of her life. We find new aims, new plans, new habits of action. “Old things are passed away.”

Her _habits of devotion_ might well render her an example to others. Not only did she delight to be present in the public assembly, not only did she love to gather little circles of her Cherokee friends for social prayer, but she was constant and earnest in her more private approaches to her God and Saviour.

Mrs. Potter observes; “The Bible, was her constant companion. The law of God was her delight and meditation all the day. And I think I may safely say, that no morning, or evening passed, during her residence with us, (which was considerably more than a year,) when she did not retire to hold communion with her God. At these seasons of devotion, I was not unfrequently permitted to be by her side, and listen to the fervent breathings of her soul. In strains of the deepest humility, she confessed her sins, acknowledged her obligations to her heavenly Father, and with great fervency prayed for complete conformity to the divine will. Her dear people were never forgotten, and her petitions were extended from them to all mankind.”

Her _zeal_ was not an irregular, evanescent flame. It was permanent, and always active. How faithful, laborious, and successful she was, with respect to her own family, has been noticed in the preceding memoir. A more kind, attentive, and obliging daughter and sister, than was Catharine Brown, or one more faithfully solicitous for the spiritual good of her relatives, is scarcely to be found, it is believed, in any civilized land.

Nor was she ever unmindful of the duties she owed her people, and she seems to have closely watched for opportunities to do them good. Indeed, their conversion to God was her favourite object, to which she clung, with unyielding tenacity, through every vicissitude of health and circumstance, down to the hour of her dissolution.

“Patient she strives, By prayer, and by instruction, to arouse Reflection in the hearts of those she styles Her wretched people. Modest, tender, kind Her words and actions; every vain desire Is laid obedient at the feet of Christ. And now no more the gaiety she seeks Of proud apparel; ornaments of gold She gladly barters for the plain attire Of meek and lowly spirits.”[12]

It cannot be forgotten by the reader, how diligently she pursued her studies, both at Brainerd and at Creek-Path, in order that she might be more eminently fitted for usefulness; nor how meekly she bore those acquisitions, which elevated her above every other female of her tribe.

That there were defects in her Christian character, must be presumed, in the absence of positive proof, from analogy. The best Christians have failings. But what were hers? The materials for this memoir were furnished by a considerable number of persons, who knew her well; and, without seeming to have been conscious of the omission, not one of them has specified a single fault in her character, as a Christian. Mrs. P. has simply said, that she was not entirely free from the inadvertences of youth. It would seem, therefore, and there is reason to believe it was the fact, that her failings, whatever they might be, were not such as are apt to make a strong impression on the mind.

“Through faith in the Lord Jesus,” says the first spiritual guide she ever had, the Rev. Mr. Kingsbury, “she was enabled to bring forth the fruits of righteousness, has left a bright example of the power of divine grace over one who was born in the darkness of heathenism, and is now rejoicing with her Saviour.”

CONCLUSION.

Such was Catharine Brown, the converted Cherokee. Such, too, were the changes wrought in her, through the blessing of Almighty God on the labours of Missionaries. They, and only they, as the instruments of divine grace, had the formation of her Christian character; and that character, excellent and lovely as it was, resulted from the nature of their instructions. Her expansion of mind, her enlargement of views, her elevated affections, her untiring benevolence, are all to be traced, under God, to her intercourse with them. The glory belongs to God; but the instrumental agency, the effective labour, the subordinate success, were theirs.

In her history, we see how much can be made of the Indian character. Catharine was an Indian. She might have said, as her brother did to thousands, while passing through these States, “Aboriginal blood flows through my veins.” True, it was not unmixed; but the same may be affirmed of many others of her people. Her parentage, her early circumstances and education, with a few unimportant exceptions, were like those of the Cherokees generally. She dwelt in the same wilderness, was conversant with the same society, was actuated by the same fears, and hopes, and expectations, and naturally possessed the same traits of character. Yet what did she become! How agreeable as an associate, how affectionate as a friend, how exemplary as a member of the domestic and social circle and of the Christian church, how blameless and lovely in all the walks of life! Her Christian character was esteemed by all who knew her, while she lived, and will bear the strictest scrutiny, now she is dead. To such an excellence may the Indian character attain; for, to such an excellence did it actually attain in her.

And why may it not arrive at the same excellence, in other Indians? Are there no other minds among them as susceptible of discipline and culture? no other spirits, that, in the plastic hands of the Divine Agent, can receive as beautiful a conformation? Are there not dispositions as gentle, hearts as full of feeling, minds as lively and strong? And cannot such minds be so fashioned and adorned, that heavenly grace shall beam as charmingly from them, as it did from hers?

The supposition, that she possessed mental and moral capabilities, which are rare among her people, while it adds nothing to our respect for her, does injustice to her nation. In personal attraction, and in universal propriety of manner, she was, undoubtedly, much distinguished. But, in amiableness of disposition, in quickness of apprehension, in intellectual vigour, it is believed there are hundreds of Cherokee youth, who are scarcely less favoured.

In confirmation of this, will be given the description of a school, composed entirely of young Cherokees, from the pen of a clergyman, whose accuracy of judgment, and faithfulness of description, have never been questioned.

“It has never been according to our views of propriety and expediency to be lavish in commendations of our schools; lest we should seem to colour high and exaggerate, or to indulge in pride and vain glory. We think, however, (and we would ever think soberly,) that much might be said in favour of the schools at Dwight, without in any measure departing from “words of truth and soberness.” I would not draw invidious comparisons, between the schools here and those of other similar institutions. But I would say, that I never saw, at any place, in any country, more interesting groups of children, than those at present under our care: interesting, in almost every point of view, whether we consider them in their relations, their appearance, their behaviour, their progress, or their prospects.

“Those, who, when revolving in their thoughts the idea of Indians and savages, vainly imagine that nothing can belong to the Aborigines of our country, except what is frightful in appearance, and deeply imbued with cruelty and barbarism, would scarcely believe themselves to be in an Indian school, when surrounded by the children, which fill our little sylvan seminary. Were they here, they would see nothing of that coarseness of feature, nor ferocity of look, nothing like that dirty dress, ugly visage, and repelling countenance, and nothing of that hard, unkind, and cruel disposition, which they have been wont to associate with the Indian character. But they would see a lovely group of children, who, by the regularity of their features, their neat and cleanly dress, their fair complexions, (fair indeed for a sultry clime,) their orderly and becoming behaviour, their intelligence and sprightliness, their mildness of disposition, tempered with a manly spirit, and their progress in knowledge, would not suffer by a comparison with most schools in a civilized land, nor disgrace respectable parents, by passing as their sons and daughters.

“Such, dear Sir, are our schools at Dwight, our precious children, not long since brought from the shades of the forest. We love them, and we can but love them, for they are lovely. They are docile in their dispositions, generally quick in their apprehensions, prompt in their obedience, active and sprightly in their sports, and diligent and ambitious in their studies. Of the whole number of sixty, who compose the school in two departments, there are not more than six who cannot read with ease in the New Testament, and spell almost any words put to them. A considerable number can read with propriety and apparent understanding any book, and write a fair and legible hand. Near one fourth of both departments of the school are pursuing the study of geography. Some of the boys have made some progress in grammar and arithmetic, and in some other branches. It may be said with truth, that most, if not all, are as forward, as the children of most district schools in the most favoured part of New England. But what is more interesting to the Christian is their intelligent reading of the Scriptures, singing with delightful voices the praises of God, and making progress in a knowledge of the Gospel.”[13]

The uniform testimony respecting all the other schools, which have been established by the American Board, is in accordance with the above.

Catharine was not the only convert from her people. There have been others, both among the old and the young, in whom similar transformations have been wrought. Her brother John was an instance. Her aged and venerable parents, who are much and justly respected by all who know them, are instances. Others still might be named, were it not probable that these pages will fall under their notice. More than fifty Cherokees were added to the church, the first year after the decease of Catharine, the great proportion of whom adorn their profession in a manner resembling what we admire in her.

It is hardly possible, indeed, that any of these converts should become so well known to our community, as she was. Circumstances have changed. The novelty of Indian missions is gone. The multiplication of converts diminishes our curiosity respecting individuals. But excellence and worth of character, are none the less real for being unnoticed and unknown.

Here, then, we find encouragement. The success of past efforts has been rich in its nature, and animating in its amount; and the same kind of instruments, increased in number, are still employed, and employed, too, upon similar materials. The course of divine grace, moreover, is, in some sense, uniform, like the course of nature; so that what Almighty God has done, in past time, is an earnest and a pledge (circumstances being the same,) of what he will do, in time to come. Upon these accounts, among others, we may cherish raised expectations. Should the enterprise, which has been commenced so auspiciously, be prosecuted with prudence, zeal, and in the fear of God, we shall not be extravagant if we look for the general prevalence of pure religion among a people, in the midst of whom, at the breaking up of their long night of paganism, this interesting female shone as a morning star.

The present is emphatically the time for vigorous Christian effort. Probably it is the only time when great success is possible. Various unpropitious causes press heavily upon the poor Indians; and it is believed, that nothing will save them from extinction, as a people, but the general prevalence of true religion. All things else will be vain without this.

The position, that civilization must precede Christianity, is so unsupported by facts, is so opposed to all experience, that one would think it could hardly be advanced by enlightened philosophers, or be received by rational Christians. What is civilization? In Pagan and Mohammedan countries, it is, it ever has been, a state of society, where moral excellence is little known, and domestic and social happiness little enjoyed; where man is a lordly tyrant, and woman is a slave. True civilization is found only in Christian countries; and no where, but as the _result_ of Christianity; of Christianity, too, planted, in the first instance, by missionary enterprise.

Bring this religion to act strongly upon the Indians. Give them the full enjoyment of Christian ordinances. Then their ‘winter will be past, the rain will be over and gone.’ Agriculture, art, science, legislation, and literature, the germs of which already appear, will grow in rich luxuriance, and the Indian character will be respected by the nations of the earth.

Let the life of Catharine Brown operate as an appeal to the benevolence of the Christian community. Though dead, she speaks: and oh, let her voice fall with persuasive and irresistible eloquence upon every ear.

Shall her people, of whom, by the purifying and ennobling influences of the Gospel, so much can be made, be abandoned to ignorance and wo? Shall beings, who are capable of knowing God, of understanding the grand economy of his grace, of enjoying the imperishable blessings of his salvation, be shut out eternally from such wisdom, and debarred forever from such enjoyment?

Are they not susceptible of whatever is useful, and beautiful, and even sublime, in character? Can they not appreciate, and will they not use, the means of Christian civilization, if placed within their reach?

And may we not expect an abundant reward? Nay, have we not already been amply rewarded? To say nothing of the impulse given to the intellect, the industry, and the enterprise, of the nation, to which the subject of this memoir belonged; or of their accelerated progress in legislation and government; or of the amelioration in the habits and manners of their domestic and social life; or of the rudiments of learning imparted to a multitude of children and youth; or of the amount of sacred truth, the only means of conversion and sanctification, instilled into their minds; or of an inheritance in the heavens secured to many souls:--to say nothing of all this, Were not the holy life and triumphant death of Catharine Brown, an ample remuneration for all the labours and expenditures of the mission to her tribe?

Say, ye missionaries of the cross, should ye repent of your self-denying toils, if this had proved your only reward? Say, ye churches of the Redeemer, would ye recal her sainted spirit from the skies, if what ye have expended for her nation could be refunded? A thousand worlds would not be worth what you have, through the grace of God, secured to her, as is humbly believed, in the regions of the blessed. And when ye, also, stand on the heights of the Zion above, and behold her ransomed spirit “filled with all the fulness of God,” and exulting amid the hosts of heaven, will ye have any regrets for the sacrifices it cost you to send the Gospel to her people?

O let sloth be driven away; let the grasp of avarice be loosened; let benevolence assume the dominion; let a spirit of enterprise be kindled; let the messengers of salvation be quickly sent to every tribe that roams the western wilds.

Then “the wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose.”

FINIS.

FOOTNOTES:

[11] Her letters were published, by different friends to whom they were addressed, to gratify the laudible curiosity of the community. It is proper to remark, however, that not more than two or three were ever inserted in the publications of the American Board.

[12] Traits of the Aborigines of America, pp. 161, 162.

[13] Missionary Herald, vol. xx, pp. 345, 346.

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Transcriber’s note

Minor punctuation errors have been changed without notice. Hyphenation was standardized.

Spelling was retained as in the original except for the following changes:

Pages 93-94: “missionries, with whom I” “missionaries, with whom I”