ligion, we shall gradully decline from our present prosperous social condition, until the places that now know us, know us no more, and other communities, animated by a better spirit, come up and occupy them in our stead. This is the order of nature, or in other words, the will of Providence, and we can no more expect to escape from the operation of it, than an individual can expect to escape from the usual physical results of intemperance and vice."

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Nor were the professions made by the colonists of a desire to convert the native tribes of this country to the Christian Faith, vain and unsubstantial. The labours of Eliot, of Gookin, and of the five Mayhews, are a model of missionary zeal, enterprise, perseverance and self-devotion. In 1674, the single colony of Massachusetts contained not less than 3600 Christian Indians. In 1698, report was made to the commissioners of the Society for Propagating the Gospel, that within the same colony, there were thirty distinct assemblies of Indians, having 36 teachers, 5 schoolmasters and 20 rulers. The whole number of Indians under this arrangement, was 3080. All the rulers, teachers and schoolmasters were Indians; but the teachers were occasionally assisted by the neighboring clergy. A favorable report was given of the improvement and manners of the Indians, of their sobriety, decent dress, and proficiency in reading and writing. Mr. Eliot, often called the Apostle of the Indians, translated the entire Bible, Baxter's Call, &c. into the Indian language. He, moreover, composed and published Catechisms, Primers, Granimars, &c. for their use. Mr. Eliot declared to Mr. Gookin, that he considered himself pledged "to endeavour, so far as in him lay, the accomplishment and fulfilling the covenant and promise, which the people of New-England made to the King when he granted their charters; viz. that one great end of their emigration to the new world, was, to communicate the gospel to the native Indians."-Quar. Reg. vol. iv. p. 199–204.

Endeavours for the conversion of the Indians were not confined to individuals. In 1619, twelve years after the first settlement of Virginia, we find this record:-" The King of England having formerly issued his letters to the several bishops of the kingdom, for collecting money to erect a college in Virginia, for the education of Indian children, nearly £1,500 had been already paid towards this benovelent and pious design, and Henrico had been selected as a suitable place for the Seminary. The Virginia Company, on the recommendation of Sir Edwin Sandys, its treasurer, now granted 10,000 acres of land, to be laid off for the University at Henrico." "The first design," says Anderson, "was to erect and build a college in Virginia, for the training up and educating infidel (Indian) children in the true knowledge of God." (Am. Qua. Reg. vol. iv. p. 123.) One of the principal designs of the founders of the college of William and Mary in Virginia, was, to provide instruction for the Indians. The Hon. Robert Boyle, one of the Governors, gave large sums of money for this purpose. He was very zealous in this work, sending 400 miles to collect Indian children, first establishing a school on the frontiers convenient to the Indians, that they might often see their children under the first management, where they learnt to read; paying £500 per annum out of his own pocket to the schoolmaster there; after which they were brought to the college." Beverly's Hist. of Virginia, quoted in Amer. Quar. Reg, vol. iii. p. 269.

The original of Dartmouth College in New-Hampshire, was an Indian Charity School, instituted about the year 1754, by the Rev. Dr. Eleazar Wheelock. For several years, with some assistance from others, he clothed, maintained and educated a number of Indian children, "with a view to their carrying the gospel in their own langnage, and spreading the knowledge of the Great Redeemer among their savage tribes." The charter of the college (granted by George III. in 1769,) also says, in addition to the preceding quotation, that Dr. Wheelock "actually employed a number of them (educated Indians) as missionaries and schoolmasters in the wilderness for that purpose; and that by the blessing of God upon his endeavours, the design became reputable among the Indians, insomuch that a larger number desired the education of their children in said school, and were also disposed to receive missionaries and schoolmasters in the wilderness, more than could be supplied by the charitable contributions in the American colonies." Accordingly contributions were sought and obtained in England. The charter further recites, "that we (the Crown) willing to encourage the laudable and charitable design of spreading Christian knowledge among the savages of our American wilderness, and also that the best means of education be established in our province of New-Hampshire, constitute a college by the name of Dartmouth College, for the education and instruction of youth, of the Indian tribes in this land, in reading, writing, aad all parts of learning which shall appear necessary and expedient for civilizing and christianizing children of Pagans, as well as in all liberal arts and sciences; and also of English youth and any others." (4 Wheaton's Reports, pp. 519-524.) This college still has a fund appropriated to the education of Indian youths; and there has seldom, if ever, been a time, when there were not some Indian youths members of it, or attached to its preparatory school. Not less than fifteen or twenty Indian youths have received the degrees of this college, and many have passed through the earlier stages of a collegiate education. Occasionally an Indian youth has been graduated at other Northern colleges. Mr. Justice Story says:-(Centennial Discourse) “they (the colonists) were aided by higher considerations, by the desire to propagate Christianity among the Indians; a desire, which is breathed forth in their confidential papers, in their domestic letters, in their private prayers, and in their public devotions. In this object, they were not only sincere, but constant. So sincere and so constant, that one of the grave accusations against them has been, that in their religious zeal, they compelled the Indians, by penalties, to attend public worship, and allured them by presents, to abandon their infidelity. In truth, the propagation of Christianity was a leading motive with many of the early promoters of the settlement; and we need no better proof of it, than the establishment of an Indian school at Harvard College to teach them the rudiments of the Chris tian faith."

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No one individual, perhaps, has contributed so much as Dr. Franklin, towards forming the peculiar traits of the American character. His love of knowledge, his patient industry, his frugality, his moderation, his love of peace, his disciplined temper, his keen sagacity, and public spirit, have deeply impressed themselves on his countrymen. His influence has been unfavourable to religion, by causing many to believe, that morality without the sustaining aid of personal religion, is sufficient for this life, and adequate to secure happiness in the life to come. His early scepticism may be ascribed in some measure to

his injudicious parental education and discipline. The most authentic memorials of his religious opinions, are his letters to the Rev. Mr. Whitefield and President Stiles, the former written in 1753, and the latter in 1790. (Franklin's Works, vol. vi. pp. 34. 241.) In the latter, he speaks of Christianity as "the best system of religion and morals the world ever saw or is like to see." To some (unknown) person, who seems to have consulted him in regard to publishing a work against Christianity, he replies by putting the ques tion; "if mankind are so wicked with religion, what would they be without it?" He advises the same person to burn his manuscrtpt before it is seen by any one else, and to "think how great a portion of mankind consists of weak and ignorant men and women, and of inexperienced inconsiderate youth of both sexes, who have need of the motives of religion to restrain them from vice, to support their virtue, and to retain them in the practice of it till it becomes habitual, which (says he) is the great point for its security." (Idem. vi. 243.) He here distinctly admits the necessity of religion to support the morals of the community. In fact, his sound common sense and good feelings, always led him in his more mature years, to discourage all disrespect to religion, and to aid any thing which tended to enlarge its influence. (Tudor's Life of James Otis, pp. 386-391.) But the most remarkable proof of his increased sensibility to the value of religion, late in life, is contained in a speech delivered by him in the Convention assembled in 1787, to form the present Constitution of the United States. The Convention had fallen into great difficulties, and the business had come apparently to a stand. In justice to Dr. Franklin, as well as for the sake of its good tendency and intimate connection with this discussion, the speech is attached to this note.

“Mr. President, (says he) the small progress we have made after four or five weeks close attendance and continual reasoning with each other, our different sentiments on almost every question, several of the last producing as many Noes as Ayes, is, methinks, a melancholy proof of the imperfection of the human understanding. We, indeed, seem to feel our own want of political wisdom, since we have been running all about in search of it. We have gone back to ancient history, for models of government, and examined the different forms of those republics, which, having been originally formed with the seeds of their own dissolution, now no longer exist; and we have viewed modern states all round Europe, but find none of their constitutions suitable to our circumstances.

"In this situatiou of this assembly, groping as it were in the dark, to find political truth, and scarce able to distinguish it when presented to us, how has it happened, Sir, that we have not hitherto once thought of humbly applying to the Father of Lights to illuminate our understandings. In the beginning of the contest with Britain, when we were sensible of danger, we had daily prayers in this room for the divine protection. Our prayers, Sir, were heard;-and they were graciously answered. All of us, who were engaged in the struggle, must have observed frequent instances of a superintending Providence in our favour. To that kind Providence we owe this happy opportunity of consulting in peace on the means of establishing our future national felicity. And have we now forgotten that powerful friend ?-or do we imagine we no longer need its assistance? I have lived, Sir, a long time; and the longer I live the more convincing proofs I see of this truth, that God governs in the affairs of men; and if a sparrow cannot fall to the ground without his notice, is it probable that an empire can rise without his aid? We have been assured, Sir, in the Sacred Writings, that "except the Lord build the house, they labour in vain that build it.” I firmly believe this; and I also believe, that without his concurring aid, we shall succeed in this political building no better than the builders of Babel : we shall be divided by our little

8

partial local interests: our projects will be confounded, and we ourselves shall become a reproach and a by-word down to future ages. And what is worse, mankind. may hereafter, from this unfortunate instance, despair of establishing government by human wisdom, and leave it to chance, war, and conquest. I, therefore, beg leave to move, that henceforth prayers, imploring the assistance of Heaven, and its blessing on our deliberations, be held in this assembly every morning before we proceed to business: and that one or more of the clergy of this city, be requested to officiate in that service." (Franklin's Works, vol. i. 474.)

The opinion of Washington in regard to the necessity of religion to sustain the morals of a nation, cannot be reprinted too often. In his Farewell Address, he says, "Of all the dispositions and habits, which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labour to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens. The mere politician equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connexions with private and public felicity. Let it simply be asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instru ments of investigation in Courts of Justice? And let us with caution indulge the supposition, that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect, that national morality can prevail in exclusion of religious principle." See also 5 Marshall's Washington, pp. 44.57.

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Sir W. Scott, speaking of this conspiracy to destroy Christianity in Europe, and especially in France, says :-This work, the philosophers, as they termed themselves, carried on with such an unlimited and eager zeal, as plainly to show that infidelity, as well as divinity, has its fanaticism. An envenomed fury against religion and all its doctrines; a promptitude to avail themselves of every circumstance by which Christianity could be misrepresented; an ingenuity in mixing up their opinions in works, which seemed the least fitting to involve such discussions; above all, a pertinacity in slandering, ridiculing, and vilifying all who ventured to oppose their principles, distinguished the correspondents in this celebrated conspiracy against a religion, which, however, it may be defaced by human inventions, breathes only that peace on earth, and good will to the children of men, which was proclaimed by Heaven at its divine origin.

If these prejudiced and envenomed opponents had possesed half the desire of truth, or half the benevolence towards mankind, which were eternally on their lips, they would have formed the true estimate of the spirit of Christianity, not from the use which had been made of the mere name by ambitious priests or enthusiastic fools, but by its vital effects upon mankind at large. They would have seen, that under its influence a thousand brutal and sanguinary superstitions had died away; that polygamy had been abolished, and with polygamy all the obstacles which it offers to domestic happiness, as well as to the due education of youth, aud the natural and gradual civilization of society. They must then have owned, that slavery, which they regarded or affected to regard with such horror, had first been gradually ameliorated, and finally abolished by the influence of the Christian doctrines:-that there was no one vtrtue teaching to elevate mankind or benefit society,

which was not enjoined by the precepts they endeavoured to misrepresent and weaker I no one vice by which humanity is degraded and society endangered, upon which Christia nity hath not imposed a solemn anathema. They might also, in their capacity of philosophers, have considered the peculiar aptitude of the Christian religion, not only to all ranks and conditions of mankind, but to all climates and to all stages of society.

"Unhappily blinded by self-conceit, heated with the ardour of controversy, gratifying their literary pride by becoming members of a league, in which kings and princes were included, and procuring followers by flattering the vanity of some, and stimulating the cupidity of others, the men of the most distinguished parts in France became allied iu a sort of anti-crusade against Christianity, and indeed against religious principles of every kind. How they succeeded is too universally known: and when it is considered that these men of letters, who ended by degrading the morals, and destroying the religion of so many of the citizens of France, had been first called into public estimation by the patronage of the higher orders, it is impossible not to think of the Israelitish champion, who, brought into the house of Dagon to make sport for the festive assembly, ended by pulling it down upon the heads of the guests-and upon his own." Life of Napoleon, vol. i. pp. 36. 37.

It is understood, that within a few years, a society of professed infidels has been formed in New-York, (See Gospel Messenger, vol. v. p. 217.) and the author has observed by the newspapers, that within a few weeks, the birth day of Thomas Paine, has been celebrated in that city;-it is presumed by this society. If these humble pages shall by chance meet the eye of any one who has celebrated the birth day of Mr. Paine, he may, perhaps, be instructed by perusing the following passages from the correspondence of Gouverneur Morris.

Writing to Mr. Jefferson, under date of 21st January, 1794, Mr. Morris says, "I must mention, that Thomas Paine is in prison, where he amuses himself with publishing a pamphlet against Jesus Christ. I do not recollect whether I mentioned to you, that he would have been executed along with the rest of the Brissotines, if the adverse party had not viewed him with contempt. I incline to think, that if he is quiet in prison, he may have the good luck to be forgotten." (Life by Sparks, vol. ii. 393.) Again, under date of 6th March, 1794, Mr. Morris says, “in the best of times, he had a larger share of every other sense than of common sense, and lately the intemperate use of ardent spirits has, I am told, considerably impaired the small stock which he originally possessed. (vol. ii. 409.)

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The 42d of the Letters on the Study of the Law, ascribed to the late Sir James Mackintosh, furnishes the most valuable illustrations of this subject. The gifted author was not only distinguished as a jurist and a statesman, but he was familiar with almost every walk of literature and philosophy.

"I am now to treat of religion, and of the claims which it has upon the acknowledgement and support of him, who sustains the character of an advocate in our courts of justice. The worship of a Supreme Cause and the belief of a future state, have not only, in in general, been concomitant, but have so universally engaged the concurrence of mankind, that they who have pretended to teach the contrary, have been looked upon in every age and state of society, as men opposing the pure emotions of our nature. This Supreme