Saturday 13 [February, 1773], was so happy as to meet Joseph Peappi [Joseph
Pepeesetout], a Moravian Indian here, who
is a good interpreter. Made application
to him for his assistance in speaking to the king. He engaged and spoke very kindly on the
occasion. He went and informed the king
that I was in town, and would wait on him presently, and was to remain till I
came. After proper time for information,
went in, desiring Joseph to let the king know, that I was the man that he
expected: upon which he met me with some complaisance, and seemed to receive me
affectionately, inviting me to sit down.
Told him that I was the man that wrote two letters to him last year, one
from Monongehela, and the other from Fort Pitt.
Asked if he received them with a belt of wampum. He replied that he received all, which he
would produce if required. I informed
him it was not necessary, if he received them it was enough. Proceeded to let him know that my design in
coming now, was the same that was specified in the letters— that I was a
minister desirous to instruct them into the knowledge of that God who made us
all. That now I was ready to speak to
him and his people, if he would only grant me liberty. Replied that in these matters he could do
nothing without the advice of his council; that he would inform them of it, and
an answer should be given as soon as the great feast was ended. This was not only what they call a feast, but
also a time of great dancing and gaming, so that nothing else could be attended
to till that was finished. To improve
the present time, concluded to visit the Moravian towns. 1
Ah, we meet
again our good friend “Pepee!” If you’ve
been following my blog for a while now, you may remember that “Pepee” was the
Delaware Indian who had come to faith in Christ, had been a member of David
Brainerd’s congregation, and had acted as interpreter for David McClure, the
Congregationalist missionary, just a few months earlier (see my post “McClure
the Apologist”). What a blessing he must
have been to Jones, not just as an interpreter but also as a brother in Christ!
As we saw earlier, Pepee could not only
interpret preaching but do a little preaching himself!
Sabbath [Sunday] 14, in company with Mr. Duncan, set out, but by reason of ice, arrived
not to it till afternoon. When we came,
worship was finishing; the minister continued but a few sentences, which were
spoken by him in the English tongue, an interpreter giving the meaning to the
Indians. This town is situated on high
level land east side of Muskingum, about ten miles up the stream from
New-Comer's Town. It is laid out in
regular form—houses are built on each side of the street. These Indians moved here about August 1772,
and have used such frugality, that they have built neat log houses to dwell in,
and a good house for divine worship, about twenty-two feet by eighteen, well seated, and a
good floor and chimney. They are a
mixture of Stock-Bridge, Mingo, and Delaware Indians. Since the last war their chief residence has
been about Wioming [Wyoming Valley,
PA]. Their conduct in time of worship is praise-worthy.
Their grave and solemn countenances exceed what is commonly seen among
us at such times. Their minister, the
Reverend David Siezberger [Zeisberger] seems
an honest man, a native of Moravia, nor has he been many years in this country.
He has been successful among these poor
heathens, condescending for their sake to endure hardships. While I was present he used no kind of prayer,
which was not pleasing to me, therefore asked him if that was their uniform
practice. He replied that some times
prayer was used. Their worship began and ended with singing an hymn in the
Indian language, which was performed melodiously. In the evening they met again for worship, but
their minister, inadvertently or by design, spoke in the German language, so that by me nothing was understood. Mr. Siezberger told me that near eighty
families belong to their two towns, and there were two ministers besides himself.
I was informed that one of them, whose
name is Youngman, is a person of good abilities. By what appeared, must say, that the conduct
of the Moravian society towards the heathen is commendable. These have behaved like christians indeed,
while most of other societies have altogether neglected, or in general made but
faint attempts. Indeed by what I have heard of the Reverend
David Braynard [Brainerd], he was sincerely
engaged, but his time was short. In the
evening, informed Mr. Siezberger, that it would gratify me to preach to his
Indians. He replied with some appearance
of indifference, that an opportunity might be had in the morning. 'Tis probable he was a little afraid to
countenance me, lest some disciples might be made; than which, nothing was more
foreign from my intention. Or his
reservedness [sic] may be ascribed to
his natural disposition. 2
It is not my
intention here to get into a discussion of Zeisberger and the Moravian
missions, which would take a great deal of time because it is such big
topic. I do have to agree with Jones
that it is highly problematic to be holding Christian worship services without
corporate prayer. Certainly the
missionaries would have wanted to petition the Lord Almighty for His blessings
upon their services and to plead for the Holy Spirit to move and work in the hearts
of the hearers.
Monday 15, parted here with my kind
fellow-traveller Mr. Duncan, who went on his way towards Fort Pitt. At the appointed time the Indians
convened—Joseph Peappi was interpreter.
Introduced my discourse by observing that it was not my design in coming
from home, to preach to them, not being informed of their removal; but seeing
Providence gave an opportunity, had a desire to speak to them. Proceeded to observe that all the disciples
of our Saviour Jesus Christ separated themselves from the course of this world,
no longer to live as the world lived. As
other people were bad, they might expect some difficulties, and perhaps some
persecutions; but that they should be strong in heart, for God in due time
would give them rest. That they should
be watchful, and beware of back-sliding, to live like other Indians; but as God had opened their eyes, to keep
on their way till they came to eternal rest with Christ in heaven, &c.
&c. The discourse continued about
half an hour. On this occasion was very
sensible of divine assistance; and from the great and apparent solemnity, it
was thought that the word of God was felt with power. Such was the spiritual delight enjoyed, that
it seemed no small compensation for my troubles and hardships endured. The next town was situated about ten miles up
the same stream, where the ministers chiefly reside. Was informed that the other house of worship
was more splendid, adorned with a steeple and bell, but the ice prevented me
from seeing it. These Indians are tradesmen,
understanding farming and carpenter work; and being already furnished with stock,
intend to live as we do, and 'tis probable in a few years will live richly; for
the land appears good for wheat. While I
was here one of the Indians asked the minister, when Easter Sunday was? Mr. Siezberger seemed to evade any discourse
about it, and only told him that it was not for some time, and that he should
have notice before it came. Perhaps had
this question been asked among us, I should have thought little about it. But here the case was the reverse; for while I
ruminated on it, my soul was filled with horror to think that mortal man should
presume to teach a heathen
religiously to observe what God Almighty
never taught him as any part of his will.
‘Tis granted, that according to ecclesiastical history, this festival
claims antiquity; but the hoary head is a crown of honour only when found in
the way of righteousness. And it must be
granted that the holy scriptures are the
only rule in matters of religion, by which we are to judge what is right, and
what is not. Old errors and superstition
can never become modern truths. Nor need
the disciples of Christ give themselves the least trouble to search what is called
antiquity on such subjects; for it should be a matter of no more concern to
them, than to know whether the trees, in Mahomet's elysian fields, are pears or
apricots.
My thoughts were not limited here, but went
in search of the superstitious reliques [sic] of the scarlet whore [i.e., Roman Catholic Church], yet kept alive among us who call ourselves
REFORMED. And indeed I found many, but
am so well acquainted with the prejudices of education, as to fear that all
that might be said on the subject, would terminate as it did with Othaa-waapeelethee [Yellow Hawk], the
Shawannee Indian, who said "they had lived a great while in the way that
they now do, and were resolved to
continue so." Many instances might
be produced, but shall mention only the observance of Christmas, which may with
more propriety be called POPEMAS. Methinks I see the reader surprised at the
appelation [sic] so uncommon; but is
it not with greater propriety called the mass of him who is the institutor of
it, than to bear his name, who has neither ordained nor will approve of it? 'Tis certain that Christ never intended any singular
homage to be paid to the day of his birth, which is plain from there being no
records of it in the holy scripture.
This Infinite wisdom thought proper to conceal, as the body of Moses, to
prevent superstition. And where
scripture has no mouth to speak, we ought to have no ears to hear, nor hearts
to obey, for "his servants ye are whom ye obey.” Seeing this is the case, will it be
uncharitable to call such as uphold the reliques of popery, the worshippers of
the image of the beast in these particulars? 'Tis common for people to say, what harm is it
to worship on this day? May it not be
asked such, what harm is it to eat meat? but if any should tell us it is
offered to an idol, you know we are not to eat. The case is similar—‘tis no harm to worship,
if it is not done as under the notion of CHRISTMAS; but when that is the
motive, 'tis then honouring the whore of Babylon, and consequently no longer a
matter of indifferency.—But to proceed, I returned to New-Comer's Town in the
afternoon, and went to see captain Killbuck, who is a sensible Indian, and uses
us with part of the complaisance of a gentleman. He speaks good English, so that I conversed
on the subject of preaching, and he was to meet me next morning to converse
further. He invited me to make free in
coming to see him. Soon perceived that
he bore the chief sway in all their affairs, and could do more than the king
himself in many things. 3
At first
glance, it might seem to us as though Jones is being awfully narrow-minded in
his condemnation of the observance of “holy days.” But upon deeper reflection I believe we
should be persuaded by his arguments.
Christ certainly commanded His disciples to teach the nations “all
things” that He had commanded them (Matt. 28:18-20), but where did He ever
enjoin them to celebrate His birth or death with festivities?
Certainly the faithful Christian will rejoice in the incarnation and resurrection
of Jesus Christ but the scriptures give us no example of establishing an
official religious observance to commemorate those events. And how much more egregious is it to teach
the ignorant and new converts to obey “doctrines” that are found nowhere in the
Bible? God has not left us without a
rule of faith with which to conduct our worship of Him, and that rule is His
Word. We would do well to heed its
precepts and commands concerning corporate worship and forsake the innovations
of man.
Christ, not man, is King!
Dale
1)
David Jones, A Journal of Two Visits Made to
Some Nations of Indians on the West Side of the River Ohio in the Years 1772
and 1773 (Burlington, NJ: Isaac Collins, 1774), p. 68-9.
2)
Ibid., p. 69-70.
3)
Ibid., p. 70-73.
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