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.
* * * * *
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”