and appearances strongly encourage us to think that the prefent are the first fruits of Bengal to Christ. We take the liberty to present to you a copy of the gospel of Matthew in the Bengalic language, at the end of which are fome small tracts and hymns, which we have dispersed pretty widely. Our dear brother Williams, of New-York, will present it to you as a token of our hearty concurrence with you in your work, and as a motive of praise and thanksgiving to God on our behalf.

We take our leave-pray for us -we pray for you. May we all be stedfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that our labour will not be in vain in the

Lord.

very fatiguing and dangerous journey Mr. Bacon and his companions arrived at Detroit the 9th of May last. At Fairfield a town on the north side of Lake Ontario, he found a fettlement of Moravians and some civilized and chrif. tianized Indians.

The following anecdote of two Squaws whom he found atthis place is extracted from his letter. "Ha'ving occafion'to mention the name

of Mr. Brainard, who was for ⚫ merly a Missionary to the Indians, 'the Moravian ministers told me ' that they had two Squaws in their fociety, who were baptized by 'him; and that one of them had shown them a bible, a few days before which she said he gave her. Recollecting that, Mr. Brainard 'visited the Delawares, and that

We are your affectionate breth-these Indians were a part of that ren in the kingdom and patience of nation, I credited the report ; Chrift.

Signed in behalf of all the Mif

fionaries, and by their defire,

WILLIAM CAREY.

1

' and was pleased to find that fome ' of his Indians were not only in 'the land of the living, but in the

6

very neighbourhood where I was. • I immediately fent for the one ' who lived the nearest. She came ' to fee me, and appeared very de'cent, sensible and clever. She ' was confiderably advanced in years, but did not know her age, 'as is commonly the cafe with In'dians. She spoke pretty good • English, observed that she was very small when she was baptized ' by him; and putting her hand out about three feet and a half 'from the floor, observed that she ' was not more than so high when • she saw him last. As she left the place about that time she knew • of none of his Indians, but the Squaw that was with her. I had ' not much opportunity to know ' whether she gave evidence of grace; but the Moravian minif'ters suppose them both to be • Christians; and that they were

Our readers will recollect we informed them that the Rev. David Bacon, foon after his ordination laft winter, commenced a journey to detroit with a view of laboring there as a Missionary, and of learning the Chippeway language, that! he might go as a Miffionary among the western Indians. No intelligence has been received from him till within a few days. He got no further than Bloomfield, in the State of New-York, by fleighing. There he was detained several weeks and then proceeded on his journey with his wife and herbrother, a young man who is to learn the Chippeway language, that he may qualify himself for an inftructor among the Indians. After a

6

' converted under Mr. Brainard's | Now pale and wan, with spitting they

ministry. May God be praifed • for his merciful care of them!" Mr. Bacon is now at Detroit where he preaches to the people of that place, and will probably be very useful as a minifter, there being no Prefbyterian Minister within feveral hundred miles. There is a probability that a church will foon be formedin that place. Mr. Bacon also keeps a school, and under the instruction of the public interpreter he and the young man with him are learning the Chippeway language. He has frequent opportunities of seing fome of the Indian chiefs, and there is a pleaffing prospect that he will foon be made an instrument of communicating the light of the gospel to fome of the poor benighted Indians.

perous days,

defile;

My cord is loos'd, to this vile race 'tis
given,
To execute the afflicting will of Heaven.
At my right hand the youth affuming
foar,

And take that place they dar'd not take
before.

As fweeping floods o'erflow the spa-
cious plain,

And lay whole fields beneath their wa-
try reign;
So throngs tumultuous compass me

around,

Infult my grief and open every wound. Swift as the winds pursuing terrors crowd,

cloud;

My welfare flees me as the morning
Withanguish deep my melting foulispreft,
Pierced are my bones my

no reft;

finews take

Loathsome disease my stiffened gar-
ments bind,

In filth and dust my former glories end."
To fill complete my cup of pain and griel,
My heavenly Father to my cries is deaf,
I feel thy heavy hand, thine angry frown
Like wind pursues and melts my fub-

stance down:

Soon o'er my head shall death's dark
Soon this weak frame shall moulder in

standard wave,

And weep refponfive to the fighs of woe?
I look'd for good but countlessillsenfue,
For light I waited but the light withdrew.

My bowels boil with keen disease op-
prefs'd,

I mourn in darkness with no comfort
blefs'd;

The lonely wood I roam, my spirit faints,
The owland dragon echo my complaints.

But now am I their by-word and their | Myskin is black my bones arefili'd with

fong,

Reproach and infult dwell on every tongue.

My countenance which once o'er-

pain, And naught but fore calamitiesremain; Once harp and organ caufed my joys to flow,

awed the vile,

But now are tuned to melodies of woe.

Donations to the Miffionary Society of Connectisut.

From Rev. Dr. Trumbull,

Two Strangers,

LTHOUGH Christians are generally agreed, in the belief of a divine warrant for the

observation of the Christian fab

bath, it is apprehended that a view of the leading evidences of this duty will be serviceable both to confirm their faith, and promote

of practical religion. It seems to be designed as a day of religious and devout rest from the labors and pursuits of the present world, and of thanksgiving to God for all his favors, especially for the work of creation; and as an expression of faith in the gracious intimations of God to his church, of a ftate of holy rest and joy, in his eternal kingdom, for all the redeemed, through the promised Meffiah.

With a view to the same important object, was the institution of the rest of the seventh month, (which was almost wholly confecrated to religious folemnities) as alfo of the seventh year, and of the great year of jubilee after the completion of seven times seven years. This last was a season of abundant rest and joy, and was eminently typical of the gospel falvation, and that blessed rest, which remains for the people of God, in the heavenly state.

God, manifested to man, to which all his other works are fubordi

nate.

This new state of things was to consist especially in a new system of rules and ordinances, respecting the worship of God, from which (as also from other sources of argument) it appears that the inftitutions and ordinances of worship in the old teftament, and especial. ly in the Mosaic system, were not generally designed to be perpetual, in the church of God on earth; but, to be typical of that new state of things just mentioned, and introductory to it. So that weare to view the whole Mofaic economy asashadow of good things to come, of which the body is Christ and Chrif tianity, or the institutions of the gospel.*

This great and general change, in the ordinances of religion, by no means implies any alteration in the nature and object of divine worship or of religion in general, but only in the mode of exempli fying that religion. And asmight be expected,, the substance is more perfect than the shadow, or there is an advance from the imperfect state of things, under the old tament, before the incarnation of the Meffiah, to a more perfect state under his reign, in the days of the

gofpel.

Indeed, the fabbath of the feventh day, and all the fabbatical inftitutions which have been mentioned, together with the poffeffion of the land of Canaan, given to the feed of Abraham as the earthly, promised rest, were al timately designed for the fame end. As it pleased God, through all ages after the apoftacy of man, to intimate his designs of mercy to finners througha divine Redeemer, foretold in prophecy, as "the feed of the woman, and as the feed of Abraham of the tribe of Judah, and of the family of David;" so the old teftament abounds with predictions and representations of a new and more glorious ftate of things, which fiould fucceed his appearance in our natureand world. And the work of redemption, which he was to accomplish by his obedience and death, is reprefented as the greatest of the works of x. 1. et paffim.

tef

Thus, instead of the natural feed of Abraham, and the earthly Canaan, there are his spiritual feed, and the Jerufalem which is above. For the priesthood, and the blood of flain beasts offered in facrifice, we have the Lord Jesus Chrift, with his eternal priesthood, and the offering of himfelf unto God, in the shedding of his own blood, which alone is fufficient to takea

* See Coloff. ii. 17. Heb. wii. 5. and

1

A

way fin. Similar observations will apply to all other ordinances of the ancient dispensation, when contrafted with the new.

From the analogy of divine difpenfations, we should be led to look for a change of the day of facred rest, that in future it might celebrate the work of redemption, by the confecration of the day in which God rested from that work. which was the great object of ation, and to which that, and all his other works are evidently fubordinate. But we must not affect to be wife beyond what is written in the holy scriptures.

cre

Letusthen inquire whether there is any evidence from the prophecies of the old testament, that there -should be a change of the Sabbath at the commencement of the gofpel dispensation. In this examina

1

tion-we shall attend to two forip

ture passages only.

he makes all days, it must undoubtedly mean that he has confecrated it for the use to which the inspired writer fays it shall be applied; even to rejoice and be glad, or to keep it as a day of facred reft and thankfgiving for the great work of redemption from which Jesusrefted on this day, by his refurrection; as God rested on the seventh day from the work of the first creation. The paffage may therefore be juftly confidered as a direct prediction of the change of the fabbath; or that the first day of the week thould be celebrated in the Christian church as a fabbath in grateful commemoration of the refurrection of our Lord Jesus Chrift.

The other prophetic scripture, from the old testament, which invites our attention, is in the following words, viz.

and Behold I create new heavens

shall not be remembered, nor come into mind. But be you glad and rejoice forever in that which I create: for behold I create Jerufalem a rejoicing and her people a

In the first of them we find these words, "This is the day which the Lord hath made, we will rejoice and be glad in it."* That a great part of the palm from which these words are taken, re-joy. The new heavens and the

spects the Messiah, appears not only from the subject-matter, but, from its application to him in various passages in the newtestament. This is particularly evident concerning the words quoted, and those which immediately precede and follow them. That the refurrection and exaltation of Christ is the subject, appears from the words, in their connection; that the day of his refurrection is referred to follows of course. So that these words are directly to the purpose of the present argument. For if the - Lord hath made this day, in any fense different from that in which

new earth import the new creation, and are designed to represent the effects of the work of redemption, in the state of the redeemed church, from the incarnation of the Saviour to the final confummation in the heavenly rest. That the old heavens and earth shall not be remembered or come into mind can mean nothing more than that they shall not be celebrated by the standing memorial of the seventh day fabbath, which was the only way in which the old creation ever had been statedly celebrated. The religious rejoicing predicted in the latter clause of the text on account