livelihood, and arrived at St. Thomas's in 1732; their sufferings in the beginning of their mission were exceedingly great, but at length their labours were crowned with abundant success, and 10,000 were added to their connexion in those quarters.

In 1734, on account of some persecutions in Saxony, they determined to go to America; accordingly the first company set out from Herrnhut in Moravia; their destination was Georgia, but they previously came to London, furnished with a testimonial, recommending them as exiles who wished to propagate the Gospel among the heathen, but at the same time desiring no personal emolument whilst in England they were introduced to some of the bishops of the established church, who obtained such knowledge of the brethren that they were not only willing to see them settled in the English colonies, but even offered without any solicitation to ordain some of them, but this was not at that time thought necessary.

Their friend and patron, Count Zinzendorf, gave them written instructions, in which he particularly recommends them "to submit themselves to the wise direction and guidance of God in all circumstances, to seek to preserve liberty of conscience, avoid all religious disputes, always to keep their grand object in view, the conversion of the heathen, and endeavour as much as possible to earn their own bread." How far they have attended to these injunctions will appear in the history of their labours. The methods they have employed to enlighten the savage have been judicious and eminently successful; they have put him in possession of the means of bettering his temporal condition, have shewn him by example the good effects of labour, and the value of property; they have taught him the importance of respecting private rights, and by a gradual and careful cultivation of his mind, have rendered him capable of conceiving the sublime truths of religion; he is thus made to understand what is taught him, and we are intitled to hope, that effects thus produced will be permanent.

The first colony arrived in Georgia, in the spring of 1735, and during the summer their numbers were considerably increased; their first settlement was at Savannah, where they say, "God so blessed their industry, that they were not only soon in a capacity to maintain themselves, but even repaid the money advanced for them in London, and were capable also of being serviceable to their poor neighbours." Aware of the

importance of early impressions on the youthful mind, they erected a school-house four miles from Savannah, on the river, for the children of the Indians. This establishment, of course, excited the curiosity of the Indians, who, with their king, Tomo Tschatschi, came to see it, that they might, as they expressed it, hear the Great Word.' This disposition to examine was a favourable omen, and the work went forward successfully till 1739, when the missionaries were called on to take up arms against the Spaniards; this, from conscientious motives they refused, and many of them were therefore obliged to abandon their houses and well cultivated lands, and withdraw to Pennsylvania; the rest were left undisturbed for some time, but followed their brethren in 1740.

In the course of this year a brother arrived at New York from Herrnhut, he brought fresh instructions from their leader, Count Zinzendorf, to this effect: "That they should silently observe whether any of the heathen had been prepared to receive and believe their message. If even one only were found, then, they were to preach the Gospel to him, for God must give the heathen ears to hear, and hearts to receive it; otherwise all their labour upon them would be in vain." With a view to prevent interference with other religious missionaries, he also recommended them to select for their objects those who had never heard the Gospel; adding, that we were not called to build upon foundations laid by others, nor to disturb their work, but to seek the out-cast and forsaken." This missionary having no acquaintance at New York, unexpectedly met with a missionary from St. Thomas's, by whom he was introduced to the acquaintance of some pious persons. On conversing with them, however, he was much discouraged, as they informed him, that many well meant and expensive attempts had been made to convert the Indians, but in vain; that these people were as much addicted to drunkenness as ever; and that no European could dwell among them in safety. While he listened patiently to these objections he did not suffer his confidence in God to be shaken. In a few days he met with two ferocious looking Indians (Mahikanders) in a state of intoxication; these, however, when sober, were quite willing to receive his instruction. He followed them to Shekomeko, where, in addition to much derision from the natives, he suffered greatly in his mind, and had also to struggle with outward distress and famine; but these grievances were softened by observing the good effects evidently wrought in the hearts of the two

savages their ferocious dispositions were at least partially subdued by the mild and benignant influence of christianity; and the change was so striking, as to create a desire in the neighbouring Christians in Shekomeko, to hear the Gospel message from this worthy missionary. Here he continued to labour a whole year; but some white people conceiving that their interests would be injured if the Indians should be converted to christianity, stirred up the heathen against him, so that he was in daily danger of his life, some threatening to hang him up in the woods, and others to murder him in a drunken frolic; once an Indian ran after him with his hatchet, and would doubtless have killed him, had he not stun.bled and fallen into the water. Even his two first converts deserted him, one of them studiously avoided him, and the other sought an opportunity to shoot him.

Notwithstanding all this, he followed these two persons with patience and much love, and had the joy of being instrumental in reclaiming them both; and though many obstacles were thrown in the way, he succeeded in gathering a congregation at Shekomeko, and many Indians both in this and the neighbouring towns, were convinced of the truths of the Gospel they attended the meetings diligently, and a very visible change was effected both in their lives and manners. The settlements of Bethlehem and Nazareth were begun in 1740, but in 1741 they were obliged to leave the latter for a time, on account of the invasion of the Spaniards. The missionary minister above-mentioned, whose name was Christian Henry Rauch, at this time paid a visit to Bethlehem, in the neighbourhood of which many Delaware Indians lived, who were not well disposed toward the brethren, but the perseverance of these latter in shewing every kind dispo sition towards them, operated at last in a remarkable manner.

Early in 1742, the missionaries went to a synod of the brethren, at Oly, in Pennsylvania, taking with them three of the converted Indians; here they met Count Zinzendorf, and many other labourers and ministers: on their return another Indian, Tschoop, was baptised by the name of John. This man, who had formerly the ferocity of a wild beast, was become as gentle as a lamb, to the amazement of those who knew him before: an astonishing change of disposition was generally observed in the Indian converts; and the alteration produced in their very countenances was so striking, as to be remarked by all who saw them.

[To be continued.]

TO THE EDITOR OF THE PHILANTHROPIST.

"Non intelligunt homines quam magnum rectigæ sit parsimonia."

THE remark of Cicero above quoted, that "mankind are not aware to how great an extent a strict economy will attain the same object as increase of revenue," is still equally true after the additional experience of eighteen centuries, and in various instances where practical efforts render it evident, not only the careless prodigal, but the more sober calculator is astonished at the important benefit which may be conferred by the steady and judicious application of small means, and of slight resources to the attainment of any particular end.

It has been frequently and justly remarked, that the happiness or misery of human life does not principally consist in great and sudden vicissitudes of prosperity or misfortune, but in the perpetual recurrence of domestic comforts, or of petty vexations. The river which dashes over the cataract, or is suddenly swelled by its tributary streams, soon resumes its accus tomed course, and we judge of its general character, not by its accidental deviations, but by its ordinary tenor; by its gentle and easy flow over the obstructions which present themselves, or by its impatient struggles and ruffled surface when impeded by innumerable obstacles.

A similar observation may be correctly applied to the relations which subsist between the different classes of the community. It is not by splendid establishments, by casual subscriptions, or by ostentatious bounty, that the rich confer upon the poor that assistance which is of real and permanent value; but, by a personal inspection of their conduct and management; a calm and constant attention to their wants, and to the most eligible methods of relieving them; to encourage and stimulate their habits of industry, sobriety and economy; to furnish them with such knowledge as may be useful in their pursuits and in their station of life, as well as confirm in their minds the importance of discharging their religious and moral duties; to connect them with the higher orders by the ties of kindness and gratitude, without inducing that sense of dependence which diminishes a just confidence in their own exertions; is to confer intrinsic and lasting benefits which do not terminate with our lives, but form an useful example to be transmitted to our posterity.

I have been led into this train of reflection by adverting to some institutions recently established under the name of clubs, in several villages in the neighbourhood of London, which it appears to me require only to be known to be justly appreciated; and as I apprehend it is the object of your publica. tion to diffuse such information as may conduce to promote the happiness, or contribute to the amelioration of society, I presume it will not be irrelevant to your views to communicate to the public the nature and outlines of these establishments, as a means of extending their benefits, and of exciting more general imitation.

The object of these clubs is to assist the deserving poor in providing clothing for their children, and to associate this assistance in such a way with their own contributions, as to render them dependent upon, and resulting from each other. As the sum subscribed is but of trifling amount, the children of parents even in moderate circumstances, may afford to take a part and give their assistance: and the collateral benefits arising from thus habituating children to an early acquaintance with the wants of the poor, and the proper means of giving them useful aid, as well as of contemplating the good effect of such care and attention, as it regards the comfort and moral discipline of the labouring classes, are not easily to be calculated.

I now proceed to state the regulations adopted.

Plan of a Penny Club at Woodford for Clothing Poor

Children.

Every child who is admitted a member of this club is to subscribe one penny per week, which it must bring to the ladies appointed to receive it, every Monday morning punctually, at nine o'clock.

This little fund is increased by as many subscribers of a higher class as can be obtained, three subscriptions being necessary for every child, besides its own subscription.

At the expiration of every quarter, namely, at Christmas, Lady Day, Midsummer, and Michaelmas, the sum which has been collected is allotted in equal shares to the children, but is never given to them in money, the Treasurer expending it for them in useful articles of clothing, which they have the privilege of choosing for themselves, provided the cost does not exceed each share.

The children are to shew their clothes to them who subscribe for them.