A Painful Loss and a Precious Comfort

       When we last left off from following the journal of David Jones, he had left the Delaware villages and was travelling eastward in the company of his pilot, the Jersey Indian Pontus Newtemus.  We’ll pick up his story there.

       Sabbath 28 [February, 1773], In the morning, parted with my pilate [sic] in great love and friendship, having travelled at least seventy-five miles together in the solitary wilderness; and though he always behaved well, can't say that I was without some fear at times, lest he should do me an injury.  Went four or five miles down Ohio, and came opposite to Mr. William Mc Mechens, from whence I took water for the Shawannees.  Much ice was driving down the stream, yet when I called, Mr. Mc Mechen ventured over in a little canoe, that threatened danger, leaving at that time my horse behind, we came safely over.  When we arrived to this shore, my sensation was truly pleasing, hope raised high expectations of seeing New-Jersey once more.  Here remained for some weeks, waiting for the arrival of my brother and Mr. Clark, who were gone for corn to Monongehela.  And as I am now about leaving this famous country, think proper to speak a little on a subject chiefly omitted.

       This William McMechen is almost certainly the brother of Dr. James McMechen who had provided shelter for Jones earlier and was present at the passing of his friend, the Rev. John Davis (see my previous post, "An Untimely Passing").  I suppose it stands to reason, since there were so few whites established along the frontier settlements, but it still amazes me at the interconnectedness of these stories.  It seems as though Jones always runs into the most interesting characters!

       The land, according to my judgment, has been justly described; but this is not all the excellency of this new world, for its waters abound with the greatest abundance of fine fishes.  There is a kind of fish here called white perch, some of which are larger than a shad, and very agreeable food.  Sun-fish, or what is called yellow-perch, are here as large as a shad.  There is another kind of fish called buffaloe fish, many of which are larger than our sheepshead—Catfish of an extraordinary sort are taken here, some of which are said to weigh an hundred pounds.  We took one, that after seven of us had eaten twice of it, part was given to the Indians.  Large salmon are to be met with here also—some sturgeon, prodigious large pike, chubs, mullets, and various kinds of small fishes.  I have been informed that shad have been taken, and some herrings; but the riches of the waters are not fully known, the people not having seines made as yet.  The wild beasts met with here, are bears, wolves, panthers, wildcats, foxes, raccoons, beavers, otters, and some few squirrils [sic] and rabbits; buffaloes, deer and elks, called by the Delawares  moos.  The fowls to be seen are wildgeese[sic] , ducks of various kinds, some swans, abundance of turkies [sic], some of which are very large; pheasants, pigeons, and some few quails, by some called partridges.  This country promises the inhabitants a plentitude of the necessaries of life; and having described it according to my knowledge, and best information, would have here left the reader: but as God was pleased to bring me through some very trying scenes, thought proper to communicate the same, hoping it may be of some benefit to such as meet with tribulations, in this world of sorrow.

       Friday, March 19, left Ohio alone, and encamped on the creek called Weeling [sic]. This was the only night that I slept alone in the wilderness: the solitary repose can scarcely be described, many thoughts arose, none otherwise to be removed, only by the proper exercise of faith on him, who has promised never to leave nor forsake his children.  It was so ordered that not even a wolf howled to disturb me.

       Just stop and imagine that for a moment.  To be travelling alone in the Ohio River valley in the early 1770’s, surrounded not only by wild animals but also by potentially hostile Indian tribes.  I think it says a lot about Jones’ courage and yet he gives all the glory to God who providentially prevented even the wolves from disturbing his slumber.  Such is the sweet rest that only those who are kept in the mutual hands of the Father and the Son can know (John 10:27-30).

       March 25, was crossing the Alegini [sic] mountain— the snow was nine inches deep, and suffered not a little by the severe cold.

       Sabbath 28, came to Old Town, and preached in the evening at Col. Crassop's [Michael Cresap]. On the week following, was taken with the pleurisy, and lay at David Bowen's, at Conegocheage [Conococheague].

       Saturday, April 3, drew off about fourteen ounces of blood, which relieved so much, that in the afternoon, fell into a pleasant sleep, and had such a representation of my family at home, that after awaking, told some of the people, that it was my belief that my son was dead, and found when I came home, he had departed about that hour.  From that time my spirit sunk in me, with an unaccountable sadness.  From this infer, that God doth sometimes give intimations of future events in sleep (Job 23:15).  But in common, no notice should be taken of slumbering imaginations.  After recruiting my strength a little, went through New-Castle county, having some business to transact there.

       Thursday, April 22, set out in hopes of seeing my family once more in the land of the living, but about sixteen miles from Philadelphia, at a small town called Chester, met an acquaintance, who gave me the sorrowful news that my favourite son was dead.  Though this news was expected, yet when it verbally reached my ears, it struck me through the very heart, with such extacies [sic] of sorrow, that my soul seemed as if it would expire.  Sorrowfully I rode to Philadelphia, and was prevailed on to remain there over the Sabbath.  Had buried two children before, but as Jacob's heart and life was bound up in Benjamin, so was mine in this son.  At this time, life seemed a burden, and all the world a mere empty nothing.  Sleep was only obtained when exhausted with weeping.

       Saturday 24, in the morning when I awoke, the wounds began to bleed afresh: but, unexpectedly, these words came with such power, that relief was soon obtained, viz. "My son despise not the chastening of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth."  That part of the verse in particular, which says, "whom the Lord loveth, he scourgeth," was of singular support in my present distress; impressing on my heart such a sense of God's love to me, that such was the relief, that the next day, was enabled to preach.  The words are in Heb. xii. 5,6. what a precious saying is that! which so comfortably affirms, "that whatsoever things were written aforetime, were written for our learning; that we through patience and  comfort  of the scriptures might have hope."  There is no condition, in which any of God's children can be, but he hath left a word suited exactly to their case.  And indeed it must be so, seeing that his promise is "I will never leave thee nor forsake thee."

       Monday 26, set out, and at night lodged at a friend's house.  When retired to my bed-chamber, thoughts crowded into my soul—The sorrowful scene began to open to view, anticipating my arrival to meet my beloved wife, in my absence, bereaved of a dear son.  Ideas of my darling came fresh into my soul—I knew not how to go home and miss him.  Circumstances of his death came into mind, how hard it was to leave him alive, and find him dead! what is common to human nature in distress, fruitless wishes were not a few: such as, oh! that I had been with him, or even had been permitted to attend his  dear remains to the solitary grave! but now, alas! alas! I shall never more see him on earth!—These thoughts with many of the same nature, were productive of floods of tears 'till sleep gave respite.

       What can one say?  To see three of your own children laid in the grave, I can only imagine the anguish Jones must have felt even as he conveys his feelings through his journal to us so many years later.  Yet Jones’ anchor had been firmly cast into the rock that is Jesus Christ, and from the Word of God he obtained relief.  May it be so for us that, in times of joy or sorrow, we find our sufficiency in the Son of God, Jesus Christ.  

    

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. 73-5. 
2)      Ibid., p. 75-7. 
3)      Ibid., p. 77-8.

David Jones Leaves Newcomer's Town

       When we last left off from David Jones' journal, he was relating some of the difficulties he was experiencing amongst the Delaware Indians.  We'll pick up his story there.

       MONDAY 22 [February, 1773], Killbuck told me that they were making up a speech to governor [Richard] Penn, who had wrote to them last fall, and I must wait to write and carry it.  He said they would provide me a pilate [sic].

       Tuesday 23, the same message was sent, informing me that for six dollars, should have a pilate [sic] to see me over Ohio.  This news was not the most agreeable, as the wages were unreasonable, and my daily expences similar.  'Twas impossible to purchase one pound of bear's flesh, or one venison ham.—This people live truly poor.  The land is indeed good, but at present the price is in the hand of fools.  In the afternoon a messenger came for me to wait on the king and council— Their number might be about twenty convened in their council-house, which may be sixty feet by twenty-four.  It had one post in the middle, and two fires.  Most of them had long pipes in almost constant use—they set round the fires on skins—a stool was prepared for me—then presented a bowl of hommany [hominy], of which they were eating.  Spoons they had none, but a small ladle serves four or five Indians.  After our repast, a sheet of paper was brought, and Killbuck being interpreter, informed me, that it was their desire that I should write to governor Penn from them, desiring that he would inform his people, that if any brought rum their side of Allegini [sic] river or Ohio, they had appointed six men, on pain of death, to stave every keg—And that he would let governor Franklin know, that they desired all the Jersey Indians to move into their country, as it is large enough, &c.  Accordingly, a letter was written, and every word interpreted by captain Killbuck and an assistant.  This was delivered to his honour Richard Penn, esq.  'Tis to be hoped the contents thereof will merit his honour's attention; for as the Indians seemed resolute in the point, 'tis possible that neglects might be attended with undesirable consequences. ¹

       It is interesting to note that the Delaware leaders were so opposed to the presence of rum within their villages, because of its adverse effects on the Indians, they were actually going to appoint men to be stationed along the banks of the Ohio River to prevent the liquor from being brought into their lands.  It makes Jones’ ending note sound a bit more ominous: if the colonial leaders failed to do their part to restrict the flow of rum into the Indian country, there could well be “undesirable consequences.”  I found it a little surprising that the Delaware were encouraging the Indians of Jersey to come and settle with them because they had plenty of room.  Normally we think of the various tribes being squeezed out of their lands by white encroachment; here was a situation where at least one tribe felt that they had room to spare.  Of course, we also have to remember this was 1773 and was prior to the really large influxes of settlers through the trans-Appalachian region.

       Wednesday 24, was called to the council, and desired to deliver a speech to the Quakers at Philadelphia; but as there was nothing worthy of writing in the message, therefore delivered it verbally to Mr. Thomas Wharton in Philadelphia.

       As next day I was to begin my journey towards Ohio, therefore it may be said, that at this meeting, I took my leave of them, giving them all the advice that was thought expedient, which they seemed to receive very friendly—so we parted in love and peace.

       These Indians are not defective in natural abilities, and their long acquaintance with us, has given some of them better notions than many other savages.  They are as void of civil government as the Shawannees.  Their virtues are but few, their vices near the same with other Indians.  Their customs are resembling the Shawannees, only they have a great feast once in three years.  Asked Killbuck the meaning of it? he said, it might have had some meaning at first, but now was observed only as an old custom.  The language of these Indians in general differs very much from the Shawannees, being still more guttural.  Shall give you a specimen of their manner of counting to ten, viz. guitta, nusha,  nucha, neah, pelenah, cootash, neeshash, chaash, peshcung, telen.  These Indians at present have no way of   worshipping  or acknowledging  God; but they seem to incline to learn to read—and have begun to farm, to which they are much assisted by a Jersey Indian, who is not only their smith, but also makes their ploughs.  Indeed it appears that both a minister and school-master may go among them with safety and success, if they keep their conclusion to suffer no rum to be brought into their country.  On this subject I spoke much, shewing the advantages that would arise from the constant observance of this conclusion; and exhorted them to be strong.  To which they answered with loud voices kehellah (This is an Indian phrase, signifying as much as to say, be resolute, firm and valiant.), which is the most emphatical way of saying yes.  They shew some honour to a minister; but are so extortionate in the price of their provisions, that a man must expend much more money in preaching among them, than he can get by preaching among us.  They increase much faster than the Shawannees, poligamy [sic] not being so common.  Their town is in no regular form.  Neither these nor the Shawannees claim any distinct property in lands, looking on it that God made it free for all.  Nor could I understand that they have any fixed bounds to a nation, esteeming it chiefly useful for hunting.  Providence seems to point out the civilizing of these Indians; for a farming life will lead to laws, learning, and government, to secure property.  Captain Killbuck told me, he saw the necessity of a magistrate to recover debts, and said, that by and by, he expected that they would have one; but as yet their people did not understand matters. 'Tis a little surprising that protestants should be so neglectful of the Indians; and in common there is no concern appears among them, about civilizing the many nations, that are yet rude savages: while on the other hand, the French Papists, have been very industrious to instil [sic] their principles into the minds of such as were contiguous to them, and with some success.  The Waindots [Wyandottes] are a little tainted, but might, 'tis probable, be easily better informed, and especially as the French are in a manner expelled.  This I can say, that though my body and estate suffered by this journey, yet I do not repent my visit, but rejoice that some attempts have been made, though not with the success that could be wished.  Would have stayed longer, but being destitute of my old interpreter, and scarcity of provisions, rendered it impracticable. ²

       Isn’t it ironic that the Delaware Indians were actually desiring civilization and the advance of religion amongst them and yet Jones laments that it’s the British Christians who were largely neglectful in doing missions work amongst them?  One would naturally assume that the Christians would be eager to go and the Indians would be resistant to their coming but such was not the case.  Perhaps if the British Christians had been more active in discipling  the Indians they may not have had to expend blood and treasure fighting them in just a few short years.

       Thursday 25, having a pilate [sic], which cost six dollars, though I paid Mr. Tompson the trader only one guinea, yet he made it up in goods, set out about eleven o'clock from New-Comer's Town on Muskingum, intending the nearest course for the river Ohio.  My pilate was a Jersey Indian, whose name is Pontus Newtemus; he spoke English intelligibly, but was almost as great a stranger to the woods as myself—and we had a path only the first part of the way.  Our course should be a little south of east. This day travelled only about fifteen miles, and encamped by a brook, where we were surrounded with abundance of howling wolves.  Spent the evening conversing on many subjects; found Pontus with little more knowledge than other Indians.—Assisted by a good fire, we slept well, considering that our frigid curtains were the circumambient air.

       Friday 26, set out about eight o'clock.  This day we left our little path, and went according to my directions, for Pontus knew not the course, only he was informed from a rough sketch of the new map which I had by me.  Some part of the way the land was charming—looked extraordinary for wheat, covered with the finest blackoak trees and goosberry-bushes; at last encamped at a creek about five yards wide, running southeast, neither of us knew into what larger creek it emptied.  Surrounded with the protection of him, whose tender mercies are over the works of his hands, we slept safe in the midst of a doleful wilderness.— This day's journey was at least thirty miles.

       Saturday 27, set out, and soon left the creek, steered our course near east, till at last we came to a creek which we followed, and a little before sunset, came to the river Ohio, opposite to Weeling [sic].  This creek empties into Ohio opposite to an island, and as it is common to pass down Ohio the east side of this island, by that means it escaped the notice of Mr. Hutchins, and also of Mr. Hooper, consequently it was not in my map, therefore could not tell where I was.  Mr. Hooper has now rectified this defect, and was pleased to give the creek my name.  ³

       Imagine… sleeping out in the open wilderness in the winter, surrounded by howling wolves, with nothing but a fire and a blanket or two to keep you warm.  I love how Jones puts it, “Surrounded with the protection of him, whose tender mercies are over the works of his hands, we slept safe in the midst of a doleful wilderness.”  We can rest anywhere when we realize that our life is in God’s hand, and He is our ultimate protection.  How great is that?  Lord willing we will pick up Jones’ narrative in a future post.

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. 78-9. 
2)      Ibid., p. 79-81. 
3)      Ibid., p. 81-2.

Return to Newcomer's Town

       When we last looked in on David Jones’ travels amongst the Ohio valley Indians, he had returned to Newcomer’s Town after having visited the Moravian Indian villages.

       Tuesday 16 [February, 1773], met captain Killbuck, spoke on many subjects.  In our discourse he told me, that some years since, two Presbyterian ministers visited them—that they did not incline to encourage their continuance, yet their visit had such effect, that they had been thinking of it ever since.  He said, that they intended to have both a minister and schoolmaster, but would not have Presbyterians, because their ministers went to war against them, and therefore did not like to be taught by them now, who were before for killing them.  It was plain that Indian prejudice was very great and unreasonable.  Replied that the Moravians never fought against them, therefore they might receive them.  His reply was, that Moravians did not belong to our kingdom, being from Germany, and could not save their people alive in time of war.  Upon this he related the distresses and dangers of the Moravian Indians last war, and how they were preserved at Philadelphia.  Adding, that for all the assistance that the Moravians could give, their Indians might have been killed.  Hence argued, that it did not signify to be of that religion, that could not protect them in war time.  He said, they intended to go to England and see our king, and tell him that they would be of the same religion that he is, and would desire a minister and schoolmaster of his own choosing.  Told him that his speech pleased me, but thought they were too poor to accomplish it, and feared they would get little assistance.  He said, that they had near forty pounds already, and intended to make an early hunt, which would enable them to go in the fall.  To effect this, captain Killbuck and Swallowhead were chosen messengers to Sir William Johnson while I was there.  Encouraged their designs, willing to resign the civilizing them to his majesty's directions: but am persuaded, that the service of the church of England, as it now stands, will never be prescribed for Indians; for nothing would disgust them more than to have a religion, which would consume the greater part of life, only to learn its ceremonies.

       It struck me as remarkable that, even though the Delawares had an aversion to the Presbyterians due to the frequent Indian-colonist conflicts that often raged throughout the backcountry, they were strongly influenced by the message of Christ that the Presbyterian ministers had brought to them.  Of course, some of what influenced Killbuck and others to promote the “Christianizing” of their culture was just plain self-preservation (hence their rejection of the Moravian’s religion because of its pacifism).  Nevertheless, it is wonderful to see that these Indians were willing to work to obtain enough funds to support a preacher and a teacher.

       Thursday 18, Afternoon, conversing with Killbuck, he told me that the young men were desirous to hear me preach, consequently concluded to preach next day.  In the evening, had an opportunity to converse with Joseph Peappi, who would interpret for me; but I told him that I would give only five pounds for a month; he said, he used to have seven pounds.  Indians, from the greatest to the least, seem mercenary and excessively greedy of gain.  Indeed they are so lazy, that they are commonly needy, and must be more so, if they do not cultivate their lands; deer grow so scarce, that, great part of the year, many of them rather starve than live.  Mr. Evans, who is a trader in this town, told me, that Iast summer some were supported by sucking the juice of green cornstalks. ¹

       “Pepee” a greedy man?  Say it ain’t so!  Perhaps Jones is being a little harsh in his criticism of the interpreter.  Maybe Pepee needed the additional funds to support his family or others who were in his care.  Pepee would not have been able to labor for the support of his family, being away from his home, which would have necessitated his request for more funds.  Still, £5 a month was pretty good money in those days.

       Friday 19, expected to preach, but Killbuck told me that they were not yet fully united in the point—Had reason to think that the king was not much for it, though he said little—Neither do I conclude that Joseph was very desirous of it, for the traders often told me that the Moravians taught their Indians to disrespect other societies, and I could wish that there were less grounds for the report.  Asked Killbuck if he knew the reason why they were not united for my preaching? he seemed to intimate, it would have been otherwise, if I had come last fall, while they were in the notion of it: but found, by conversing with him, there is a jealousy in them, lest we should have some design of enslaving them, or something of that nature.  He told me that an highland officer took one of their women as his wife, and went with her into Maryland about Joppa: and they heard, there he sold her a slave like a negro.  This he said, a gentleman in Philadelphia told him: and as they never saw the squaa [sic] afterwards, they were ready to believe that the report was true.  If this case is so, and this gentleman could only see that by his means he has prejudiced the heathens against us, am persuaded he would mentally retract his intelligence with a degree of sorrow.  Replied, that I never heard it before, yet was persuaded that it could not be true, that she continued a slave; for if the officer was guilty of such a crime, the law of our land allowed no Indians of our country to be slaves, and the magistrates would surely set her free.  But he said, their people did not know our law, therefore such reports made them afraid of us.  He further said, "What is become of the woman, she never came back to us again?" Replied, that I could not tell, may be she did not choose to come, or she might be dead.  By this time, was much discouraged, and by hardships and want of provisions my health and strength were greatly impaired.  No meat could be had here for love or money.  Bought milk at nine-pence a quart, and butter at two shillings a pound, but not near sufficient could be had.  From the king, had bought the rump of a deer dried, after their custom, in the smoke to preserve it without salt, which made it so disagreeable that little could be used.  Indeed, I had coffee, chocolate and tea, but sugar was so scarce, that it could not well be used.  Desires called for a land, where famine doth not raise her baleful head, therefore on Saturday 20, inquired for a pilate [sic] to accompany me towards Ohio.  The season was severely cold, so that the king and captain Killbuck would not suffer me to go, for they said the weather was so cold, that it would kill even an Indian.  Indeed the season was so intensely cold, that attempts to travel were impracticable.  My continuance here was very disagreeable; for though the traders of this town were civil, yet they had no taste for religion, so that I was alone without suitable sustenance, waiting the permission of Providence to depart homewards. ²

       Here in this passage we see what troubles misinformation can cause amongst people groups as they attempt to interact with one another.  It’s easy to see why both sides were somewhat suspicious of each other, based on the recent history of their interactions with one another.  Most likely this story of the “enslaved squaw” was some sort of urban legend but it was enough to prejudice the Delaware against Jones’ ministry amongst them.  Couple that passive resistance with the scarcity of foodstuffs and it is easy to understand why Jones refers to his stay at Newcomer’s Town as “disagreeable.”  It is interesting to note that he was in possession of coffee, tea, and chocolate.  I think this is a good point for those involved in living history of that time period: since Jones was able to to obtain those items in an Indian village in the Ohio country in the early 1770's, it could not be remarkable for anyone portraying a persona from that geographic locality and time period to have those same items in their pack.

       Sabbath 21, this was a remarkable cold day— some part of it was spent conversing with Killbuck on several particulars, concerning the belief of the Delaware Indians.  'Twas asked, whether they believed that there is a God who created all things?  He replied, that this was their common belief.  The second question was, whether they believed that when any person died, their soul went to a happy state, or to a state of misery?  Replied, this they also believed.  The third was, whether they knew that God would by his great power raise up all the dead to life again at the end of this world?  His reply was, that this they knew nothing of, ‘till lately they had heard it among the Moravian Indians.  These Indians have been so long acquainted with us, that it is not easy to determine what they have learned of us.

       This day liberty was granted to preach as often as I pleased, but not having my interpreter, could do little for Killbuck would not accept of Joseph, for, he said, I might as well not speak as to have him, for instead of saying what I said, Joseph would say what his own heart thought.   Though I had better thoughts of Joseph, soon perceived that Killbuck had such an aversion to him, that if he was used for an interpreter, nothing could be done.  This was the only time that opened for doing good, and this opportunity was chiefly lost, for want of Mr. Owens my old interpreter; therefore all that was said as preaching, was in the council, using Killbuck as an interpreter, who was capable in common affairs, but knew little concerning religion.  To day the king and council concluded, that no more rum should be drank in this town or nation, and that there should be no more gaming or dancing only at their triennial feast.  This made me think of the laws of New Jersey about horseracing, in which there were such reserves, as evidently demonstrated that some of the assembly loved the sport. ³

       Once again we see mistrust and prejudices “train wreck” Jones’ attempts to preach the life-changing Gospel of Jesus Christ before the Delaware Indians at this village.  Perhaps this should cause us to reflect on our own hearts and ask ourselves if we promote discord and conflict within our own homes, churches, etc.  Do we erect our own impediments to the advance of Christ’s kingdom by our lack of love for others?  Lord, help us to distrust our own supposed “infallibility!”

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. 73-5.

2)      Ibid., p. 75-7.

3)      Ibid., p. 77-8.

David Jones Among the Moravian Indians

       When we last left David Jones, the Baptist missionary, he was just arriving at the Delaware Indian village known as “Newcomer’s Town.”  We’ll pick up his story there.

       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.