The United Brethren have undertaken to preach the Gospel to the heathen, firmly believing they thereby serve the will of God.
It is an undertaking of great importance to preach the gospel to the heathen that they be turned from darkness to light and from the power of Satan to God. Acts 26:18.
And it is likewise no light thing when heathen are converted and become sheep of Christ to exercise the faithfulness of a shepherd and servant of Christ.
It appeared in process of time and experience that the missionaries could not be of sufficient effectual service without the assistance of some sisters among the heathen women. To prevent some inevitable if not hurtful consequences, it was determined the sisters should accompany their husbands as helpers among the female heathen congregations of God, gathered among the heathen through the gospel.
When several brothers are engaged together in a mission among the heathen, they ought to be very careful to preserve and maintain in particular brotherly love among themselves, for nothing is more hurtful and shameful in a mission among the heathen then discord among those who are to preach peace and love and good will towards all men.
The more the lives of most people called after Christ, Christians, prove a scandal to the heathen, the more should our brethren be induced to God an unblameable life among them, for not withstanding all sins and abominations are generally practiced among the heathen. Yet they know they ought to do the very reverse, hence if they see people walking in love to God and their neighbors, they receive a good impression.
Our brethren are to take all possible pains to learn the language of those heathen with whom they have to do. They must be very careful what interpreter they use at public services, until they shall be able to express themselves intelligently to the heathen, they must rather be contented with preaching by their walk and conversation.
That custom to delay the baptism of the heathen until they have learned by heart so many questions and answers, which they are to repeat previous to their being admitted to baptism, is not to be recommended, but yet some instruction is required.
Those heathen who have the favor to be the first among their nation who become obedient to the gospel, should be to her care of with the utmost attention and faithfulness.
The baptized are to receive frequently further instructions; the more they are made acquainted with the doctrine of the Gospel, the more they lose those ideas which arose from the former heathenish ways. They are to be taught to observe all things, whatsoever Jesus has commanded his disciples and us.
As to morality, we are among other things, firmly to maintain 2 points: First, that everyone may arrive at such a personal connection with God our Saviour, that nothing in the whole world be dearer, yea not so dear and precious to him as he is. The second point is contained in the words of Christ: All things whatsoever you would that man should do unto you, do ye ever so to them. Matthew 7:12. Stated Rules of a Society for Propagating the Gospel among the Heathen, lately incorporated by an Act of Assembly of this State. Reverend John Ettwein, Bethlehem, March 28, 1788
George Washington Papers at the Library of Congress, 1741-1799: Series 4. General Correspondence. 1697-1799. George Washington to John Ettwein, March 28, 1788, with Enclosures on Indian Languages and Cultures image 699ff.
26 The Preface to these Rules for the United Brethren’s Missionary work was written by Bishop Ettwein himself. Stated Rules of the Society of the United Brethren, For Propagating the Gospel among the Heathen, Philadelphia: Printed by Charles Cist, in Race-Street Between Front and Second-streets, Nov. 1ft. 1787.
“Preface: Beloved Reader,
“The word of God, the bible, full of the most precious promises for the propagation and extension on the kingdom of God among the Heathen nations, (which we in a great measure for fulfilled in the different tongues and nations from which we come) with a feeling for the unhappy state of all such who live in heathenish darkness, has from the beginning of Christianity, caused in believers a heart desire, to help and to assist in that blessed work of preaching the gospel among all nations.
Such a pious desire, that Jesus Christ and his salvation might also be made known to the Indians in North America, moved the directions of the ancient Episcopal Church, called Unitas Frantrum or United Brethren near fifty years ago to begin a mission in this country, by which a number of Mahikans, Wampanos, Delawares, a few Shawanos, Nanitkoks and others, have been brought to the knowledge of the truth, and thereby collected into the Christian-church, in which they lived a civil, moral Christian life, under the care and tuition of the missionaries as a shining light to the wild Indians, until their towns on Mutkingum-river were unhappily destroyed in the last war.
“Above one thousand fouls have been received into the Christian-church by holy baptism from these Indian nations, more than six hundred of them departed this life in faith, and about three hundred more live yet with the missionaries near Lake Erie, or are dispersed among their different tribes, on account of the sufferings and manifold troubles, which befel the Indian-congregation; the rest either died or live yet as apostates in the wilderness.
“In the history of the Brethren’s mission among the Indians, (which is preparing for the press) the reader will find a true account of the losses, persecutions, and great sufferings of the Indian converts to Christianity and a regular civil life, and what obstacles and difficulties the missionaries had to combat with in their calling; if faith, hope and love had not been their armour, they would have deserted the field long ago.
“The unavoidable expenses of the work were provided by charitable collections in the Brethren’s congregations, made some but once, and in others twice a year, & the defect made up by our Brethren abroad.
“The change of government, the increase of the expenses by the local situation of the Indian-congregation, and great distance of the Indian nations, suggested a new arrangement, and the forming of a regular society for the support of the missions was proposed and resolved, upon the plan here subjoined.
“The holy scriptures teaches us to consider the whole race of men, as one great family. God created us all. We come all from one blood. We are all sinners. Jesus Christ died for us all, and commanded to preach the gospel to all nations, kindred and tongues, be they friend or foe.
“These are strong and solid reasons for true philanthropy, and for suppressing that inveterate, malicious hatred against the Indian nations. If you can think so, and you do moreover love our Lord Jesus Christ, the Saviour of the world, let your prayers and best wishes be for the success & prosperity of this society, and all gospel missionaries, that God may be praised among all the nations of this continent. John Ettwein, Epifc. Frrm. Bethlehem George Washington Papers at the Library of Congress, 1741-1799: Series 4. General Correspondence. 1697-1799 Society of United Brethren, November 1, 1787, Pamphlet on Propagating the Gospel among Indians Image 319ff.
27 Stated Rules of the Society of the United Brethren, For Propagating the Gospel among the Heathen (Philadelphia: Printed by Charles Cist, in Race-Street Between Front and Second-streets). George Washington Papers at the Library of Congress, 1741-1799: Series 4. General Correspondence. 1697-1799. Society of United Brethren, November 1, 1787, Pamphlet on Propagating the Gospel among Indians Image 319ff.
28 See under WGW, vol. 30, 7-6-1789. The letter is dated July 10, 1789. Washington also encountered the United Brethren of Wachovia in North Carolina during his tour of the south. See the letters between them and their address to Washington dated 5-31-1791 as well as his diary for 6-1-1791. George Washington Papers at the Library of Congress, 1741-1799: Series 2 Letterbooks. George Washington to Wachovia, North Carolina, United Brethren, May 31, 1791 Letterbook 39 Image 97ff. Donald Jackson, and Dorothy Twohig, ed, The Diaries of George Washington. vol. 6., p. 153.
29 Meade, Old Churches, Vol I. p. 69.
30 Ibid.
31 The day of fasting was observed throughout the colony. “The people met generally with anxiety and alarm in their countenances, and the effect of the day, through the whole colony, was like a shock of electricity, arousing every man, and placing him erect and solidly on his center.” (See Jefferson’s Works, vol. I, p. 7.) “The fast was obeyed throughout Virginia with such rigor and scruples, as to interdict the tasting of food between the rising and setting sun. With the remembrance of the King [Ministry?], horror was associated; in churches, as well as in the circles of social conversation, he seemed to stalk like the arch-enemy of mankind.” (See Moncure D. Conway’s Biography of Edmund Randolph.) WGW, vol. 3, DIARY May 12, May 16
32 Meade, Old Churches, Vol I. p. 69.
33 Ibid.
34 Ibid.
35 Ibid., vol. I. p.73.
36 WGW, vol. 15, 5-12-1779.
37 It is under Whittaker’s ministry that the remarkable events surrounding the Indian princess Pocahontas occurred. The evidence suggests that Pocahontas was the daughter of Powhatan, the dominant native king of the Indians inhabiting the Virginian forests. She first appears in history in the record of Captain Smith, who explains that as a twelve- or thirteen-year-old she rescued him from impending destruction. The captured Captain had not been released even though the young princess pleaded to her father for his life. As Smith’s head was placed upon a rock and her father raised high a wooden club to crush his skull, she instantly interposed herself, placing her head upon Smith’s head, while tightly embracing the doomed Captain with both arms, “hazarding’ as Smith himself put it, “the beating out of her own brains instead of mine.” (Meade, I.81.) Her father’s heart melted, and the Captain’s life was spared.
The hostilities did not end immediately, and Pocahontas, on another occasion, brought a warning of an imminent attack to the English settlement. Smith wrote, “the dark night could not affright her, but, coming through the irksome woods, with watered eyes gave me intelligence.” Meade, Old Churches, vol. I.81.
Pocahontas’ friendship with the English, however, did not keep her from being used as a pawn in negotiations to secure some captured settlers and confiscated goods from Powhatan’s warriors. On one of her visits to the village, she was welcomed on board ship only to become a hostage, to begin the bargaining for the release of the other colonists. But unexpectedly to all, her stay aboard ship with the colonists produced an interest in Christianity and her engagement to John Rolph.
While the order and the significance of the events in her life are still debated, the facts generally speaking are: having adopted Christianity, she was baptized in the Anglican Church; married an English settler named Mr. Rolph, had a child, and traveled with her family to England in 1616, where she died before the family returned to Virginia. Smith said, “She was the first Christian of that nation; the first who ever spake English, or had a child in marriage.” She always spoke of Captain Smith as “father.” When Pocahontas unexpectedly met him later in England, having been told before her voyage to England that he was dead, she joyfully greeted him again with her accustomed appellation of “father.” But to her chagrin, the title of “daughter” that Smith had addressed her with in Virginia, he would not use in England.
The record of the story of Pocahontas’ conversion was written in 1614 by Sir Thomas Dale, the High-Marshall of Jamestown:
Powhatan’s daughter I caused to be carefully instructed in the Christian religion, who, after she had made some good progress therein, renounced publicly her country’s idolatry, openly confessed her Christian faith, was, as she desired, baptized, and is since married to an English gentleman of good understanding, (as by his letter unto me, containing the reasons of his marriage of her, you may perceive,) another knot to bind this peace the stronger. Her father and friends gave approbation to it, and her uncle gave her to him in the Church. She lives civilly and lovingly with him, and I trust will increase in goodness, as the knowledge of God increaseth in her. She will go into England with me; and, were it but the gaining of this one soul, I will think my time, toil, and present stay well spent. (Meade, Old Churches, vol., I:79.)
The spiritual rationale that motivated John Rolf is evident in his extended letter on the topic:
Meade, I:126-129 Rolph’s Letter to Sir Thomas Dale
“Honourable Sir, and Most worthy Governor:—When your leisure shall best serve you to peruse these lines, I trust in God the beginning will not strike you unto greater admiration than the end will give you good content. It is a matter of no small moment, concerning my own particular, which here I impart unto you, and which toucheth me so nearly as the tenderness of my salvation. Howbeit, I freely subject myself to your great and mature judgment, deliberation, approbation, and determination; assuring myself of your zealous admonition and godly comforts, either persuading me to desist, or encouraging me to persist therein, with a religious fear and godly care, for which (from the very instant that this began to root itself within the secret bosom of my breast) my daily and earnest prayers have been, still are, and ever shall be poured forthwith, in a sincere a godly zeal as I possibly may, to be directed, aided, and governed in all my thoughts, words and deeds, to the glory of God and for my eternal consolation; to persevere wherein I had never had more need, nor (till now) could ever imagine to have bin moved with the like occasion. But (my case standing as it doth) what better worldly refuge can I here seek, than to shelter myself under the safety of your favourable protection? And did not my care proceed from an unspotted conscience, I should not dare to offer to your view and approved judgment these passions of my troubled soul; so full of fear and trembling is hypocrisy and dissimulation. But, knowing my own innocency and godly fervour in the whole prosecution hereof, I doubt not of your benign acceptance and element construction. As for malicious depravers and turbulent spirits, to whom nothing is tasteful but what pleaseth their unsavory palate, I pass not for them, being well assured in my persuasion by the often trial and proving of myself in my holiest meditations and praises, that I am called hereunto by the Spirit of God; and it shall be sufficient for me to be protected by yourself in all virtuous and pious endeavors. And for me more happy proceedings herein my daily obligations shall ever be addressed to bring to pass to Good effects, that yourself and all the world may truly say, ‘This is the work of God, and it is marvelous in our eyes.’
“But to avoid tedious preambles, and to come nearer the matter: first, suffer with your patience to sweep and make clean the way wherein I walk from all suspicions and doubts, which may be covered therein, and faithfully to reveal unto you what should move me hereunto.
“Let, therefore, this my well-advised protestations, which here I make before God and my own conscience, be a sufficient witness at the dreadful day of judgment, when the secret of all living harts shall be opened, to condemn me herein, if my deepest intent and purpose be not to strive with all my power of body and mind, in the undertaking of so mighty a matter, for the good of this plantation, for the honour of our country, for the glory of God, for my own salvation, and for the converting to the true knowledge of God and Jesus Christ an unbelieving creature, - viz. : Pokahontas. To whom my hearty and best thoughts are and have a long time bin so entangled and enthralled in so intricate a labyrinth, that I was even awearied to unwind myself thereout. But Almighty God, who never faileth his that truly invocate his holy name, hath opened the gate and led me by the hand, that I might plainly see and discern the safe paths wherein to tread.
“To you, therefore, (most noble sir,) the patron and father of us in this country, do I utter the effects of this my settled and long-continued affection, (which hath made me mighty war in my meditations;) and here I do truly relate, to what issue this dangerous combat is come unto, wherein I have not only examined, but thoroughly tried and pared my thoughts, even to the quick, before I could find any fit, wholesome, and apt applications to cure so dangerous an ulcer. I never failed to offer my daily and faithful prayers to God for his sacred and holy assistance. I forgot not to set before mine eyes the frailty of mankind, his proneness to evil, his indulgence of wicked thoughts, with many other imperfections, wherein man is daily ensnared and oftentimes overthrown, and them compared to my present estate. Nor was I ignorant of the heavy displeasure which Almighty God conceived against the son of Levi and Israel for marrying strange wives, nor of the inconveniences which may thereby arise, with other the like good notions, which made me look about warily and with good circumspection into the grounds and principal agitations, which thus provoke me to be in love with one whose education hath been rude, her manners barbarous, her generation accursed, and so discrepant in all nurtreture from myself, that oftentimes with fear and trembling I have ended my private controversy with this : - ‘Surely these are wicked instigations, hatched by him who seeketh and delighteth in man’s destruction;’ and so with fervent prayers to be ever preserved from such diabolical assaults (as I took those to be) I have taken some rest.
“Thus when I thought I had obtained some peace and quietness, behold, another but more gracious temptation hath made breaches into my holiest and strongest mediations, with which I have been put to a new trail, in a straighter manner than the former; for besides the many passions and sufferings which I have daily, hourly, yea, and in the my sleep endured, even awaking me to astonishment, taxing me with remissness and carelessness, refusing and neglecting to perform the duties of a good Christian, pulling me by the care, and crying, ‘Why dost not thou endeavor to make her a Christian?’ And these have happened to my greater wonder even when she hath bin furthest separated from me, which in common reason (were it not an undoubted work of God) might breed forgetfulness of a fare more worthy creature. Besides, I say, the Holy Spirit hath often demanded of me, why I was created, if not for transitory pleasures and worldly vanities, but to labour in the Lord’s vineyard, there to sow and plant, to nourish and increase the fruits thereof, daily adding, with the good husband in the gospel, somewhat to the talent, that in the end the fruits may be reaped, to the comfort of the labourer in this life and his salvation in the world to come? And if this be, as undoubtedly this is, the service Jesus Christ requireth of his best servant, woe unto him that hath these instruments of piety put into his hands, and willfully despiseth to work with them! Likewise adding hereunto her great appearance of love to me, her desire to be taught and instructed in the knowledge of God, her capableness of understanding, her aptness and willingness to receive any good impression, and also the spirituall, beside her own incitements hereunto stirring me up. What should I do? Shall I be of so untoward a disposition as to refuse to lead the blind into the right way? Shall I be so unnatural as not to give bread to the hungry, or uncharitable as not to cover the naked? Shall I despise to actuate these pious duties of a Christian? Shall the base fear of displeasing the world overpower and withhold me from revealing unto man these spiritual works of the Lord, which in my meditations and prayers I have daily made known unto him? God forbid! I assuredly trust he hath thus dealt with me for my eternal felicity and for his glory; and I hope so to be guarded by his heavenly grace, that in the end, by my faithful prayers and christianlike labour, I shall attain to that blessed promise pronounced by that holy prophet Daniel unto the righteous that bring many unto the knowledge of God, - namely: that ‘They shall shine like the stars forever and ever.’ A sweeter comfort cannot be to a true Christian, nor a greater encouragement to him to labour all the days of his life in performance thereof, to be desired at the hour of death and in the day of judgment. Again, by my reading and conference with honest and religious persons, have I received no small encouragement; besides mea serena conscietia, the cleanness of my conscience, clean from the filth of impurity, quoe est instar muri ahenei, which is to me a brazen wall. If I should set down at large the perturbations and godly motions which have striven within me, I should make but a tedious and unnecessary volume. But I doubt not these shall be sufficient, both to certify you of my true intent, in discharging of my duties to God and to yourself, to whose gracious Providence I humbly submit myself, for his glory, you honour, my country’s good, the benefit of this Plantation, and for the converting of one unregenerate to regeneration, which I beseech God to grant for his dear Son Christ Jesus his sake. Nor am I in so desperate an estate that I regard not what becometh of me; nor am I out of hope but one day to see my country, nor so void of friends, nor mean in birth, but there to obtain a match to my great content; nor have I ignorantly passed over my hopes there, nor regardlessly seek to lose the love of my friends by taking this course: I know them all, and I have not rashly overslipped any.
“But shall it please God thus to dispose of me (which I earnestly desire to fulfill my end before set down) I will heartily accept of it, as a godly tax appointed me, and I will never cease (God assisting me) until I have accomplished and brought to perfection so holy a work, in which I will daily pray God to bless me, to mine and her eternal happiness. And thus desiring no longer to live, to enjoy the blessing of God, than this resolution doth tend to such godly ends, as are by me before declared, not doubting your favourable acceptance, I take my leave, beseeching Almighty God to rain down upon you such plenitude of his heavenly graces as your heart can wish and desire; and so I rest, ‘At you command, most willingly to be disposed off, “John Rolph.” (Bishop Meade, Old Churches Vol I, pp. 126-129.)
38 The legacy of Pocahontas has become a permanent part of the American story as can be seen in Washington, D.C.. In the rotunda of our Capitol Building, one of the four majestic paintings commemorating America’s colonial era is the scene of the baptism of Pocahontas in an Anglican Church. In “The Baptism of the Indian Princess Pocahontas in 1613,” she kneels in the presence of family members, including her father Chief Powhatan. Her brother Nantequaus turns away from the ceremony. By this the artist may be implying the future hostility that will break out between the Native Americans and the Virginian colonists. The man behind here is her future husband, John Rolfe. Theirs became the first recorded marriage of a Native American and a European. Her story, while subject to all the interpolations and variations that often distort traditional stories especially those with potentially romantic themes, is nevertheless at the heart of the story of Virginia.
39 “On weekdays, early in the morning, the captain sent for tools, for which a receipt was given; the companies assembled, with the tools, in the place of arms, where “the serjeant-major, or captain of the watch, upon their knees, made public and faithful prayers to Almighty God for his blessing and protection to attend them in this their business the whole day after-succeeding. The men were divided into gangs, who worked on alternate days. The gang for the day was then delivered to the masters and overseers of the work appointed, who kept them at labour until nine or ten o’clock, according to the season of the year; then, at the beat of the drum, they were marched to the church to hear divine service. After dinner, and rest till two or three o’clock, at the beat of a drum, the captain drew them forth to the place of arms, to be thence taken to their work till five or six o’clock, when, at beat of drum, they were again marched to church to evening prayer: they were then dismissed,—those that were to set the watch with charge to prepare their arms, the others unto their rest and lodgings. After order given out for the watch, the captain had to assemble his company, except his sentinels, upon his court of guard, and there “humbly present themselves on their knees, and, by faithful and zealous prayer to Almighty God, commend themselves and their endeavours to his merciful protections.” Again, in the morning, an hour after the discharge of the watch, were they to repair to the court of guard, and there, “with public prayer, to give unto Almighty God humble thanks and praises for his merciful and safe protection through the night, and commend themselves to his no less merciful protection and safeguard for the day following. It was also the special duty of the captain to have religious and manly care over the poor sick soldiers or labourers under his command; to keep their lodgings sweet and their beds standing three feet from the ground, as provided in the public injunctions.” (Meade, Old Churches vol. I. pp. 119-120.)
40 The London Chronicle in the September 21 to 23, 1779 edition (no. 3561, p. 288) carried an article that affirmed Washington’s religious nature. It was entitled, “Character of General Washington, by an American Gentleman now in London, who is well acquainted with him.” It states, “General Washington, altho’ advanced in years is remarkably healthy, takes a great deal of exercise, and is very fond of riding on a favourite white horse; he is very reserved and loves retirement. . . . He regularly attends divine service in his tent every morning and evening, and seems very fervent in his prayers.”
41 Meade, Old Churches, vol. I. pp. 74-75.
