Early in the approaching summer, more than eighty Esquimaux went from the country round Nain to the south, among whom were nineteen of the baptized, and even Peter, the first fruits of the mission, accompanied them. The majority had determined to spend the winter there, and get plenty to eat, and tobacco, and guns, and powder, and ball, and other articles which they could not purchase so advantageously from the brethren. From the country round Okkak too, above an hundred of the natives went south in four boats, among whom were Luke and his family, who were baptized.

When the brethren saw that the baptized would not be prevented from going to the south, though sorely grieved, yet anxious for their welfare in their ill advised expedition, they gave them a written certificate, stating that they, the missionaries, had been sent there by an agreement with the governor of Newfoundland, in the years 1771 and —2; that they had lived in love and concord with the Esquimaux, and had no cause of complaint against them; that there was no other reason for their present journey than the invitation of Europeans in the south; then recommended them to the care and friendly treatment of the colonists, and concluded by giving a short account of the progress of the mission since its commencement.

At the new mission station, Hopedale, some beginnings of a stirring among the heathen were perceived, but the same giddy infatuation which had seized their countrymen laid hold on them also, and blasted this pleasing prospect. A boatful of them undertook the voyage to the south, while the others who remained, had their minds wholly dissipated.

From this propensity of the Esquimaux to go to the colony, the outward circumstances of the mission appeared to be in great danger. For as the wanderers carried considerable quantities of merchandize to the southern settlements, the home freight of the Society's ship, the Amity, which consisted of the same articles, was much less this, than it had been in any former year.

On the 5th of October five families of Arcktok came from Chateau Bay back to Nain; they now spoke in a very different tone respecting the "good and kind" Europeans; they had quarrelled with their friends, who had seized their wives, and afterwards maltreated and threatened to shoot themselves; while they, probably, had not altogether refrained from their old thievish practices. The year before, they said, the people in the south are better than you, they give us plenty to eat;—now they said, "You are the Innuit, our true friends, we will never leave you more."

The following year, 1784, Tuglavina arrived at Nain on the 6th of September with three boats, on his return from Chateau Bay—the accounts which he and others gave of their residence there pierced the missionaries to their inmost souls. Of the nineteen baptized who went south five had perished, David, Abraham, Moses, Timothy, and Deborah; the latter, there was ground to hope, had a blessed departure. David was drowned in a kaiak on the sea, and on this account, by the counsel of old Nerkingoak, his sister Killatsiak was ordered to be burnt to death. Abraham, while striking fire for this purpose, slightly wounded his finger; but trifling as the hurt appeared, it brought him to his miserable end. Moses was shot by Tuglavina. Timothy was likewise assassinated. When Tuglavina touched at Hopedale, being asked, "Where is Moses?" he coolly answered, "He is lost." "Where is he lost? is he gone over the sea?" was next asked. "No! I have killed him," answered the savage. "And wherefore did you kill him?" said they. "Because he was good for nothing," was the careless reply. It was apparent, however, that they had been murdered for the sake of their women. Moses had three baptized wives, who were given or sold to three northern men; Kathmina was purchased by her brother, Kekluana of Pitteklaluk, for a great coat, a hatchet, a folding knife, and a spoon. These conjugal bargains Tuglavina related to brother Lister, quite unasked and without emotion; indeed his whole appearance was as if he had been possessed by an evil spirit. The brethren slept none that night for grief.

By such horrible occurrences the desire of the baptized to travel to the south was somewhat checked, and the following year only a single boat went thither. But the colony possessed particular attractions for the natives; as there they could be supplied with muskets, powder, and ball, which having learned the use of, had now become absolutely necessary for them in hunting. The missionaries had, hitherto, doubted the propriety of arming them with such dangerous weapons; but as they could no longer be kept from them, they got themselves supplied with them from England as articles of trade, to prevent, if possible, the Esquimaux from making this a pretext for emigrating.

Daily observation more and more convinced the brethren of the injury the baptized and the inquirers had sustained while they continued to live among their heathen countrymen; the constant incitements to their superstitious sinful customs, and to their heathenish juggling and games, they were frequently little able to resist, especially when their old inclinations were seconded by the calls of affection or friendship. When, for example, some spell was to be tried on a sick relative, and any of those who had been taught something of Christianity opposed it, they were reproached with hating the invalid, and wishing him dead. Another source of seduction to the half-informed heathen, was the use which the Angekoks made of the little knowledge of Christianity which they had obtained. These sorcerers, who are held in great veneration and dread by the people, and whose atrocities, as well as their pretended inspirations, render them objects of terror; when they saw the influence of the missionaries, and felt their own importance begin to shake, introduced into their incantations the name of Jesus, whom they acknowledged to be a powerful supernatural being, inferior only to Torngak—and the believers themselves were apt to retain and to mix some of their old opinions with their new creed.

To preserve these tender plants from the contagious breath of a heathen atmosphere, the brethren determined that in future, they should have fixed habitations adjacent to their own dwelling, and they erected houses in a substantial fashion not far from the missionary station, into which they received no Esquimaux except such as expressed their sincere resolution to renounce heathenism. In Hopedale they had often experienced the baleful consequences of being in the neighbourhood of the heathen at Avertok. This was peculiarly evident from a declaration of some of the baptized who had spent the winter among them. A meeting was called on the 12th April 1786, to consult about the subject, when all the men inhabiting the station attended; it was held in the open air, and as the weather was exceedingly fine, continued for upwards of three hours. Here the brethren were informed of the transactions which had taken place the winter before, and one professed believer thought himself bound to make a confession of the superstitious and sinful practices in which he had formerly engaged. As these were among the actions and deeds which ought not so much as to be named among Christians, the brethren strictly forbade any such confessions in future, but particularly in public, and before the heathen; who being strongly addicted to the same abominations, and unable to distinguish between a penitent confession and an actual approval, might be hardened in their sins by hearing such narratives, which they would naturally conclude proceeded from the pleasure the persons still took in practices they delighted to talk of.

A new trial, of perhaps a more distressing kind, afflicted the brethren, from an attempt made by a Roman catholic priest to seduce the baptized and the inquirers, by presenting them with a form of Christianity which had some appearance to that they saw among the Moravians, while it permitted an indulgence in those vices which the doctrines of the latter could not tolerate. A warm and a flattering invitation sent by a Frenchman named Macko, from Canada, who had an establishment in the south at Avertok, awakened with redoubled force the propensity of the Esquimaux to go to the south, though they now could get shooting materials at the settlements, better, and on more advantageous terms, than they could there. This Frenchman, who acted not only as a merchant, but as a Roman catholic priest, made them the most extravagant promises; and besides, he said he would pray daily with them to Jesus, and that he had the most beautiful writings—i.e. pictures—of the Saviour. In consequence, a company of thirty-two persons, and among them fourteen of the baptized, went thither in the summer of 1787, so that the number of inhabitants in Hopedale was reduced from fifty-nine to thirty. Macko invited the Esquimaux to worship God with him; this seemed more pleasant and convenient than to remain under restraint with the brethren, for there they saw "Christian" sailors who allowed themselves to follow every species of sinful dissolute conduct. On their return they said, the Europeans have meetings yonder as you have, and they have Jesus as you have here.

The repeated distressing accounts from the brethren of the apparently insurmountable obstacles with which they had to struggle in attempting the conversion of the heathen, gave occasion to the venerable Bishop Spangenberg to write an impressive letter to the believing Esquimaux. This letter was translated into their language, and read to the baptized and the candidates for baptism at all the stations.

Particularly anxious to root out these heathenish weeds which were chocking the growth of the good seed, Superintendant Rose, in 1787, inspected Hopedale, where they appeared most thickly scattered, and producing the most baneful effects. He spoke to every member of the congregation separately; and when they had given their assent to the contents of the letter, he made them, in a fellowship meeting, solemnly promise to give up their feasts with their heathen neighbours, and withdraw from the government of Kapik, a powerful Angekok in Avertok. This sorcerer, whenever he chose, seduced the Esquimaux to commit the greatest enormities, by threatening to kill them through the power of Torngak, if they did not obey his commands. But coming soon after to Hopedale, the missionary spoke seriously with him, and extorted a reluctant promise from him to renounce his usurped authority over the believers.

Although the journies to the south were a great hindrance to the collecting of congregations, yet in all the three settlements some were almost yearly added to the Christian church by baptism; and the number of baptized, and candidates for baptism, in the year 1789, amounted to about eighty. Yet, alas! even with the baptized little fortitude and growth in grace could be observed—many deviated grievously from the right path. In Nain, Nathaniel, a baptized Esquimaux, had taken a baptized woman for a second wife and had gone with her to the heathen, with whom a plurality of wives is very common, and is considered as a mark of superiority; he being considered a great man who possesses two or three wives, and as soon as any one possesses a European boat he is, according to the opinion of the country, in circumstances to have at least four helpmates. Even Peter had so far again sunk into heathenism, that he had taken several, and among others, a mother and her daughter. Bishop Spangenberg was so touched with the case of this poor wanderer that he wrote him, representing the nature of his conduct in the most affectionate manner, and earnestly exhorting him to return. When the letter was read to him at Nain, 1779, he said Joseph has spoken pure truth, and I love him for it; his words are right, but I require the women for my boat and I cannot send them away. He was again put in remembrance of the letter in the following year, when he assured the brethren it had made such an impression on him that he could not sleep for three nights; but he continued in his evil course of conduct, and still kept the mother and the daughter among his wives. He went afterwards to the south, where he remained two or three winters, but whether he ever obtained repentance must remain a secret till "that day."

Reports of many horrible murders committed in the north in the year 1790 having reached the brethren, they were not a little comforted by the remark of an Esquimaux living at one of the settlements, "As many murders," said he, "would have been committed here if you had not come and brought us the good word of our Creator becoming our Redeemer, of his great love to us, and of our duty to love him and our neighbour."

A strong desire to travel to the south became again prevalent among the Esquimaux in the summer of 1791; they said one could get a large boat there for a small price, and plenty to eat, as the Europeans caught the seals in nets and gave away the flesh for nothing, and they gave them also bread and rum at a low rate, and all this was good for the Innuit. A hundred persons, of whom fifteen were baptized, and three candidates for baptism, went from Nain and Okkak in eleven boats. The sad experience of former years had shewn the brethren the destructive effects that the frequent dispersion, and the constant intercourse with their heathen countrymen and careless Europeans, had in bewildering the Esquimaux, and erasing all their religion; they therefore determined at parting to give them a serious and affectionate admonition. In this they reminded them that the members of the congregation, in going away, were departing from what they had heard of the Saviour, and what they had promised at their baptism, and from what the ordinance of the holy supper required them to be. That they—the missionaries—ever since the time of their backsliding, had never ceased to cry to the Saviour, as they well knew that he was merciful and gracious, and would again receive repenting sinners; that though they would not now follow the counsel of their teachers, and would separate from them, yet it might be, that when they were in necessity or affliction, they might think on what they had heard of Jesus, and take refuge in him; and then, though their bodies should return to the dust, their souls, purchased by his precious blood, would be saved. One of the baptized replied that he knew all that, and understood it quite well, but he must be allowed to follow his own discretion. He promised, however, at parting, that he would continue to love his teachers—would think on their words, and if he should die in the south, he would order that his baptized children should be sent back to the congregation and put under their care.

During the winters 1796 and 1797, an infectious disease visited all the settlements, a violent cough, accompanied with fever and pleurisy; it attacked both Europeans and Esquimaux, but proved fatal chiefly to the latter, and lasted for about two months; at Nain it was so universal, that when they met together they could not proceed, as the coughing rendered the service altogether unintelligible. When an Esquimaux is taken ill, he expects, from any medicine that may be prescribed, an immediate cure, and if this does not take place grows dejected; and now, fears at the thoughts of death, which are deeply rivetted, shewed themselves even in believers. The missionaries were assiduous in their attendance, and in using every means they possessed for their cure; but learned, to their inexpressible grief, that the impatience of some also who had received the gospel, led them to follow the old superstitious ways of the sorcerers to procure relief, and this at the very time when they were professing to follow implicitly the prescriptions of the brethren. They were very cautious, however, lest it should reach the missionaries' ears; nor do the latter seem to have been aware of it, till one of the communicants at Okkak, constrained by uneasiness of mind, confessed the whole with many tears, saving that he had grievously sinned against the Lord. The hypocrisy and equivocation which many, of whom they had hoped better things, evinced, added greatly to the anguish of the missionaries; but they had great consolation in the death of others, who departed happy in the faith to their Saviour. Among these was Daniel, a communicant; he said in his last illness, "All the things I had confidence in are now in the depths of the sea, my only refuge is the Saviour; all my thoughts rest on him." The widow Esther, however, deserves particular notice; she was bred at Kilanok north from Okkak, and when a child came on a visit to Nain in 1773, where she and her countrymen heard for the first time the missionaries speak of the Creator and Redeemer of men; this made a great impression upon her, and though a child, and surrounded only by the heathen, it constantly occurred to her mind, "It is he who made all things and knows all things; he, therefore, knows me and can help me." Often she told the missionaries, that when she was at Kilanok, she would go out to a mountain and weep and pray to Jesus, particularly when any thing painful happened to her. After her father's death a man took her for his third wife, which placed her in the most painful circumstances, as he was a rude wicked wretch, a sorcerer, and a murderer. In the year 1787 he died, and she was left with two children completely destitute, for every one hated them on his account. Her children were so dreadfully beaten that they both died in consequence; but though they were thus cruelly treated in her presence she durst not interfere, as the savages in ridicule pretended it was the Torngak that bid them, and threatened her also with death. At last Rebecca, one of the baptized, had compassion on her in this disconsolate situation, and brought her to Okkak. Here the missionaries soon perceived such an earnest desire after salvation as they say they had never before seen in any Esquimaux, though she at first spoke but little. In 1789, she was baptized, and soon after was a partaker of the holy supper. She lived in constant communion with her Saviour, for she had learned to know him as her comforter, her counsellor and help, and often said, "He is indeed my Father; wherever I go, and wherever I am, he is with me, and I can tell him every thing." Esther was the first converted person among the Esquimaux who continued faithful unto the end, without allowing herself in any thing sinful, and though often asked in marriage by unbelievers, so far was she from listening to such proposals, that her reply was, "I would not disturb my present enjoyment even to marry a believer." For had she married, she must have gone in summer with the other Esquimaux to the distant places where they procured their furs and skins, while in her present state she could always remain at the settlement, and enjoy the privileges of a Christian church. She learned to read and write, so that she wrote letters with her own hand to the sisters at Nain. In June 1792, when she was taken ill, she sweetly repeated, "Whether I live I am the Saviour's, whether I die I am the Saviour's—living or dying I am the Saviour's! Yes! he hath bought me with his blood, and he will take me to himself!" She died after three days illness, aged thirty years.

About this time the hearts of the missionaries were revived by the joyful news, that Tuglavina had begun to think about his soul, and seemed in earnest. This furious savage, by strength, courage, and activity, had procured a commanding influence among his countrymen; who so highly dreaded him as a chief, and trembled at his supernatural powers as an Angekok, that his word was a law; and he had only to signify to them his pleasure as a revelation from Torngak, when it was instantly executed. Whoever he pointed out as a victim, his deluded followers were ready to sacrifice. Besides the numerous murders thus perpetrated, he committed many with his own hands; nor was there any method of controlling or bringing him to an account. He had, however, at first, and upon many occasions, been of essential service to the mission; and entertained a peculiar respect for the missionaries, particularly "little Jans," of which a striking instance is narrated in the journals. At one time, when he returned from the south from Chateau Bay, where he had purchased a two masted shallop, arms and ammunition, &c. he presented himself before Haven dressed in an English officer's old uniform, swaggering with a cocked hat, and sword by his side. Haven, with a grave aspect looking him in the face, asked, "What do you want here, Kablunat?" "Do you not know me?" replied the other, "I am Tuglavina." "Art thou Tuglavina?" retorted Jans, "then set off this moment, I have nothing to say to you in that attire; but put on thy own dress, and come again and act like a rational Esquimaux, and I will speak to you." Tuglavina, confounded, made no reply, but left the room; and without regarding the pitiful figure he was about to cut before his countrymen, laid aside his splendid apparel, resumed his seal skin clothes, and returned to the missionaries. These holy men, who neglected no opportunity of representing to him the guilt of his crimes, now pointed out the atrocity of the murders he had committed, or occasioned, and sharply reproved him for seducing the baptized to participate with him in his heathenish abominations. Tuglavina trembled, grew pale, and confessed he was an horrible sinner; but, like some men who call themselves Christians, excused himself on the ground of necessity. "I must sin," said he, "for Torngak drives me to it." He frequently repeated this confession of his sins; but dazzled by the respect in which he was held by his countrymen, it was extremely difficult for him to think of relinquishing this flattering distinction, and humble himself under the mighty hand of God. But at length the time came when this once dreaded chieftain must lose his influence. His bodily vigour began to decline, and he saw and feared an enemy in every one of those whose relations he had murdered. He began to grow poor, and his numerous wives either deserted him or were carried away by force; of the whole number one only clave to him in his adversity. Amid this extraordinary change of circumstances conscience awoke, and in his desolate state he had nothing with which to still its voice—his sins and his evil deeds stood in array before him, and he resorted to the brethren for consolation. He declared his resolution now cordially to renounce heathenism; and in October 1793, was permitted, with his wife and children, to reside at Nain.

Though he experienced many changes, yet at last the grace of God triumphed over this great sinner, and he remained firmly opposed to all the importunities of his friends, who, upon his returning prosperity, used every artifice to decoy him to another southern journey. Formerly, when living in the south, he had a dangerous illness; and, at the request of the governor of Chateau Bay, he had been baptized by an English minister and got the name of William. On Christmas-day he was received into the brethren's congregation; and on the 2d of April 1795, admitted as a communicant to the Lord's table. His conduct after this, and his expressions of gratitude for the mercy bestowed on him by the Lord, who had forgiven him his sins and received him graciously, proved very pleasing and encouraging to the brethren. But afterwards they perceived, with grief, that he began to entertain high thoughts of himself, which made them apprehend some lurking deviation. And so it proved; for being led into temptation, he conducted himself in such a manner as obliged them to exclude him from the holy communion. But he soon acknowledged it with deep contrition, and sought and found forgiveness with the Saviour, and was then re-admitted to the Lord's supper. He now took every opportunity of telling his countrymen what Jesus had done for him; "because," said he, "I am anxious that many more should he converted to him."

On the 29th September 1799, he returned home from a rein-deer hunt sick of a pleurisy; and the disorder increased on the following day so much, that all the remedies applied were in vain. From the very first the brethren suspected that his illness would end in his dissolution, and mentioned to him their fears without reserve; on which he declared that he was ready to go to Jesus, and hoped his Saviour would not despise him. One of the brethren was constantly with him; and, at his request, sung verses expressive of the change in view, in which he joined as long as he was able. He frequently testified that he was happy, and put all his confidence in our Saviour alone; "and we," say the missionaries, "felt the peace of God attending his sick-bed." He breathed his last, October 4th, in the most gentle manner, while the waiting brother was engaged in prayer. "A singular object," says the missionary diary, "of the mercy of our Saviour, who followed him through all his perverse and wicked ways with infinite patience and long-suffering, until at last he drew him to himself. He was sixty years of age."

Before this Mikak died. She had resided chiefly in the south since the year 1783, and thus lost the advantage of hearing the gospel, which she seemed latterly to view with indifference. But on the approach of death her impressions revived. The last two days of her life she spent at Nain. Immediately on her arrival, being very ill, she sent to Brother Burghardt, to request assistance and advice. He found her extremely weak, and apparently without hopes of recovery. However, after giving her some medicine, he took occasion to speak seriously with her concerning the state of her soul, advising her to return to Jesus Christ as a repentant sinner, who will surely receive all poor prodigals, if with their hearts they confess their deviations; and he also reminded her of the promises she had formerly made to devote her whole heart to him. She assented to the truth of all he said, and exclaimed, "Ah! I have behaved very bad, and am grieved on that account; but what shall I do? I cannot find Jesus again!" Brother Burghardt exhorted her not to desist from crying to him for mercy, for he came to seek and save the lost, and would not cast her out. In the following days she seemed to receive these admonitions with eagerness, and declared that she had not forgotten what she had heard of her Saviour in former days, nor what she had promised when she became a candidate for baptism. She departed this life Oct 1; and was buried in the brethren's burying ground; and they were willing to entertain the hope that this straying sheep had found mercy at last.

Ever since the brethren had been in Labrador, they had heard the Esquimaux speak of Indians in the interior, of whom they seemed greatly afraid; frequently a sudden terror would be diffused among their tribes, if they discovered any trace of that formidable people near them. But in the summer of 1798, they were alarmed with the certain intelligence that five or six of their families had arrived at a European settlement, at Kippakak, about five or six miles distant from Hopedale; and in April 1799, some of them for the first time paid the mission-station a visit. They were a father and son, who came with the design of buying tobacco from the brethren. They lived with some Christians of French extraction in the southern settlements, and had been baptized by a French priest. All the Esquimaux immediately gathered round the strangers, and eyed them as objects of jealous curiosity. The old man appeared exceedingly alarmed at this, and was extremely glad when the brethren invited him and his son into the mission-house. The latter understood the Esquimaux language and English; but the father, when any one wished to speak with him, pointed to his ears, giving them to understand that he could hear nothing. When food was placed before them they took off their caps and crossed themselves; and before they went to bed they kneeled down and repeated a long prayer.

An Esquimaux wished them to lodge in his house, but when they came to the door they would not enter; the old man began to tremble, and made signs that they would rather sleep in the bushes. As the brethren tried to quiet them, the son cried out in the Esquimaux language, "They are so filthy," and added in English, "We cannot sleep with the Esquimaux, nor eat out of their dirty vessels. We have been accustomed to live as cleanly as the Europeans." The brethren, who saw that they were afraid of the great number of the Esquimaux, but wished to conceal their terror under the pretence of disgust at their filthiness, showed them into one of their own workshops, where beds were quickly prepared.

The following morning they asked them if they knew any thing of the crucified Jesus, in whose name they had been baptized; and showing them a picture of the Saviour's crucifixion, told them that he had suffered thus, and died that they might not everlastingly perish. The history of Jesus seemed not unknown to them; and they said, that they would not go down into the fire, but up into glory. As they saw a book lying on the table, they said, their priests, morning and evening, read kneeling, from such a book, that all the people listened to them, and in their meetings they made the sign of the cross. They also said that a great many Indians lived not far from thence, who, for fear of the Europeans, never ventured near the coast; that they had no fire-arms, but used bows and arrows in hunting. They wore a thin dress, evidently not calculated for a cold climate; their skin was brown, their hair black, and their features bore a greater resemblance to the Europeans than the Esquimaux. The morning after, they prepared to return; and on taking leave, reached over their hands to the brethren, and said, "You shall in future see more Indians." Since then the terror of the Esquimaux for the Indians, and their enmity towards them, have been greatly diminished.

Frederick Burghardt being appointed superintendant of the mission in room of Rose, who, after twelve years' service, returned to Europe, the latter, before leaving, transmitted home the following remarks on the internal state of the mission at the close of the year 1799. "It is the cause of great pain and grief to me and my sister, and my spirit often sinks within me, when I see those on whom the greatest care and faithful labour has been bestowed, so easily fall back to their heathenish practices; and who, if they are not treated with the greatest patience and tenderness, would be wholly carried away. In these cases it always occurs to me, how would the Saviour have acted with such persons? The hypocrisy that appears in many is abominable, and could we have received them upon a mere verbal profession of love to the doctrine of Jesus, we might in a short time have baptized the whole nation, as far as we could reach. Many would have come here to live, but we were obliged to prevent them, and many expressed a desire to be converted, though they felt little interest in the subject, and did not so much as know what conversion meant. Others, who had obtained rather more knowledge, and whose relations lived here, would pretend to be converted, and these we would receive in hope, but they only proved sources of affliction and sorrow. When I read the reports of other missions, and reflect on the little fruit of our many years' labour, how my heart is grieved, and I say, 'Ah! why is the hour of visitation to the Esquimaux so long delayed!' I expect not this for any faithful labours of ours—for when I think on them, I can only pray and entreat the Lord Jesus to forgive our great guilt, our many errors and mistakes in His service—but HE shall see of the travail of his soul and shall be satisfied; this makes me many times think, and why not among the Esquimaux? With all this, however, I am constrained to render thanks to the Saviour for what he has done in winning souls for himself even here, for there are a few who have received forgiveness of sins, who know the Saviour, and live in the enjoyment of communion with him. O! that this were the case with all the baptized; it is, however, with the greater part; although, alas! there are others who do not yet feel heathenish customs to be a burden, and many that, having tasted the good word of God, have been deceived and involved in the commission of sin."

Of those who appeared truly converted there are some delightful examples in the diary of 1799, who evince the power of the grace of God; though the missionary, under a sense of his own unworthiness, cried out, "My leanness! my leanness!" It is a practice with the missionaries, occasionally, to read to the Esquimaux extracts from the accounts of other missions, particularly those of Greenland, that nation having so great a resemblance to themselves, in their language, manners, and way of procuring their livelihood; these generally give rise to interesting conversations, and draw from the natives some striking remarks. At Nain, upon an occasion of this kind, one of the baptized observed, "If we had so far advanced in grace, that our walk and conversation shone as a light among our heathen countrymen; and if some who are baptized had not, after their baptism, behaved again as bad as the heathen themselves, we should soon see an increase of our number; for the heathen would soon perceive the difference between a believer and an infidel, and seek to obtain the same happiness, but we ourselves are in fault." Upon a similar occasion Jonathan—of whom the missionaries write, "He is, without a particular commission, a faithful assistant among his nation, and proves useful in averting much mischief, and in exhorting them to obedience to the Saviour,"—dictated the following remarkable letter to the believing Greenlanders:

"My brethren and sisters, you who live on the other side of the water, and are baptized, I salute you by these lines, and send my words to you in the name of Jesus. When I hear your words come forth out of the written accounts, I ardently desire to be a partaker of your faith; for whenever these writings are read to us, my heart begins to burn within me. Of that long period since my baptism, (fifteen years) I can reckon but about three years during which I have had solid and constant thoughts towards Jesus; and have begun to enjoy my Saviour's peace in my heart. I reflect also, that the time of my life in this world may possibly be soon past, since I begin to grow old. At the time when I was baptized I was still very ignorant, and for some time after walked in error and darkness. But now, I cleave with my whole heart to Jesus, my Lord and God, and weep for desire after him. I search my heart frequently, and examine my conduct on account of my sinfulness; for I find myself exceedingly depraved and sinful, therefore it is my concern that I may never lose sight of him again. Of myself I am not able to abide faithful; but Jesus my lover will help and protect me.

"I will relate to you something of my chief wanderings and perverse ways in which I have lived:—I was not clever enough to have to do with Satan, and to use sorceries; but I have lived in the sins of the flesh—from these I have now ceased, for I perceive I should be worse than a beast if I were to go to the holy communion, to partake of the body and blood of Jesus, with a heart defiled with such impurities. Henceforth I could not bear to be separated from my teachers, for I think thus—Why was Jesus crucified and put to death? Surely for this cause, because he would atone for me, an exceeding sinful creature. When I was a poor orphan child, for I have seen neither father nor mother, then Jesus became my father. As long as I live I will not forget him, and even in eternity I shall be with Him.

"I sometimes think, if I were with you and beheld your faith, I should be much more happy and cheerful than I am now; however, though I be ever so needy—be it so—yet, like Thomas, I will call him my Lord and my God! This, 'tis true, I cannot do of myself; but when I continue asking it as a favour he grants it me, and I experience it.

"With respect to my countrymen, I must tell you, that they often grieve me when they will not follow my advice. I do not say this as if I fancied myself to be a man of importance, for I will gladly be the meanest of these before the eyes of Jesus. When I think on my former resistance and stiff-necked behaviour in the work of conversion, I could strike myself. It causes deep sorrow and repentance within me, when I consider that I have been most faithfully instructed by my teachers for so many years, and yet have been like one that had no ears to hear. But now, not my ears only are unstopped to hear and understand the doctrine of Jesus and the hymns we sing, but I feel that what I hear and learn penetrates into my heart, and since I am thus inwardly affected, warmed, and enlivened, I am the more astonished and amazed at the change, when recollecting, that I have been so hard and callous, that whenever any of my nearest relations departed this life, being taken from my side by death, I was not able to weep a tear for them; but now I can shed a flood of tears, both from a fervent desire of living intimately attached to Jesus, and for delight and pleasure to think what happiness I should enjoy if incessantly thus disposed. However, since I am so poor and defective, I find that I cannot procure it by my own efforts; but I am taught that I may yet enjoy this constant happiness, by entreating our Saviour for it to-day, to-morrow, and every day. As long as I am on this earth, I shall remain like a sick one, and be always apt to stray; for my heart is naturally untoward and hard as a stone, but when Jesus softens it, then it becomes truly soft and tender. Ah! that I had not such corrupted senses! yet, being conscious that I am constantly in danger on account of my depravity, I am determined faithfully to attend to the gospel, and to my teachers, to be guided and advised by them and to follow after righteousness. When I search my own heart, I still find many things condemnable in the sight of Jesus, of which I had never thought before. Hear these my poor words to you in love. JONATHAN."

At Okkak, Solomon, a baptized man, thus complained to the brethren: "I will now utter words of truth only. I am unhappy because I cannot regain that state of mind I enjoyed when I was baptized. There is as it were a dark shadow between me and our Saviour; this is the only thing that gives me pain at present. I feel, 'tis true, some desire after Jesus, but I cannot always pray to him. This is, alas, my case, for whole days together, and yet I cannot live without him. I know, also, that it was he alone who first saved me from my evil ways, for neither you nor I could do it!" Here he was so much affected, that he burst into tears. The missionaries encouraged him, and bid him not cast away his confidence in Jesus; for since he, according to his own confession, had bestowed such mercy upon him, he might believe and be sure, that he would not suffer him to weep in vain for a new manifestation of his love towards him.

There is not, perhaps, any surer test of a young woman's Christianity than the choice she makes of an husband; and the missionaries were highly gratified in this respect, with the conduct of a young girl, a candidate for baptism. When the winter meetings were resumed, she expressed her joy, for she was desirous of learning the doctrine of Jesus, and wished to know and love him more; and she said she was resolved never again to leave the fellowship of believers. Her resolution was almost immediately tried; a heathen, from Kivalek, proposed marriage to her, but she at once declared she would never take a husband who would lead her astray from God and his people. Some time after, her parents, Joseph and Justina, came from Okkak to Nain, to inquire whether Anauke, who seems to have been a rich Esquimaux, was a candidate for baptism, or had ever spoken to the missionaries on the subject of conversion; and when informed that he had not, they said that since their daughter had declared her attachment to the believers, and her purpose to live with Jesus, they would never bestow her upon a stranger. On which the missionaries observe, "Whoever knows the natural dispositions and habits of the Esquimaux, will, from this instance, see that there is a manifest influence of the Spirit of God in their hearts, to cause them to act with such willing conformity to the doctrine of the Scriptures, and such attention to their souls' welfare."

As the century closed, the prospects of the missionaries brightened, and they therefore with greater earnestness entreated the prayers of their brethren. "The more we perceive," say they, "our own insufficiency, the more we perceive how much we stand in need of the support and prayers of God's children, in this our important calling, to win to Christ, souls, harder than the rocks on which they dwell, and to be melted only by the fire of his love unto death." "We find every year," was the report from Okkak, "when we receive the various accounts from our congregations, abundant cause to rejoice over all the manifold proofs of His grace and faithfulness towards them; and as to ourselves, we may confidently assert, that his goodness towards us has been daily new. He has granted us the grace to preach him to the Esquimaux, both living in our land and elsewhere, as the Saviour of men, who will have all men to be saved, and come to the knowledge of the truth, with courage and with joyful hearts, though under a sense of our own poverty and weakness;" and many heathen, who came hither from a great distance from the north for the sake of trade, heard it with attention. There was also a particular awakening among the baptized, who expressed an ardent desire to be admitted to partake of the Lord's supper, and they in general acknowledged to the praise of the Lord, that he had owned their small Esquimaux flock, and blessed them with his presence. The state of the settlement at Nain was equally pleasing. "We have had much joy," the missionaries write, "in observing the course of our small Esquimaux congregation; having perceived that they are more and more desirous to live in a manner acceptable to God, and to be cleansed from all those things which might grieve the Holy Spirit, and be a disgrace to the cause of our Saviour. In our meetings we frequently experience his gracious presence, and, more than ever before, felt the true spirit of a congregation of Jesus, especially during two baptismal transactions we have had. It proves a great encouragement to us, when we see that people, who, only a short time ago, hardly knew that there exists a divine Being, and lived in all manner of sin and abomination, now that they have learned to know the Saviour, shed tears from a sense of God in their hearts, and of their fellowship with him as their Redeemer." Nor was Hopedale less favoured. "We can declare to you with joy," was the language of missionaries in their letters to England, "that there has been a manifest work of God and his Spirit upon the souls of the Esquimaux in the year past. Most of them are in a hopeful state, and intent upon cleaving to the Lord, that they may partake of the blessings he has purchased for us by his bitter sufferings and death."

Of four families at Arvertok, not far from Hopedale, consisting of thirty persons, the greater part were awakened to a concern for their soul's conversion, by a remarkable appearance in the sky, which was repeated three times, particularly on the night of January 14th. It consisted of a vast quantity of inflammable matter in the air, which seemed to ascend from all parts of the horizon, and then to pour itself towards the earth, in immense fiery rays and balls. Karpik and his people, who first saw the phenomenon, ran to Hopedale in the greatest agitation and amazement, and awakened the Esquimaux there, with the awful intelligence that the world was at an end. They, upon suddenly rising from bed, struck with the spectacle, imagined that the stars were falling from heaven, and that they were the signs which announced the near approach of the Lord, as he had foretold. Karpik cried out in agony, "Let us turn with our whole hearts to our Saviour—this is the hour;" and began to pray aloud to Jesus, to sing hymns, and to entreat, with the greatest concern, all his household to unite with him.

These Esquimaux now attended the meetings daily, and evinced by their conduct a change in their minds; for they were not only anxious themselves about their eternal concerns, but were desirous that their children should also regard them. Instead of preventing them as formerly, they now intreated that they might be allowed to send them to school, which from this time was well attended by both old and young. Among the primary objects of the brethren is the instruction of the youth. Old trees are ill to bend, but the tender sapling is more easily impressed, and there are peculiar promises to bless the instruction of children, and to encourage to a patient and proper performance of a very trying, and not unfrequently a very irksome task. But while the brethren communicate to their interesting charge the elements of knowledge, they employ as the grand instrument for shaping their characters, the word of the gospel of Christ, and subject their pupils to a moral training, without which, the mere communication of knowledge, whether sacred or profane, is often a curse rather than a blessing. So soon as they had attained a sufficient knowledge of the language, the missionaries composed elementary books, and for those who were farther advanced they translated a history of the sufferings of Jesus, which was gratefully received by those who could read and eagerly listened to by those who could not.

About three months after this occurrence, Karpik declared that he was now in his heart convinced that the blood of Jesus could blot out his exceeding great sins—that he wept daily before him, entreating him to wipe away his iniquities, and declared that the ardent desire of his soul was to cleave more closely to the Saviour; that he was resolved to follow him only, and to give up all connection with the unbelievers. And he was diligent in speaking to all the strangers who passed that way, beseeching and exhorting them to turn to the Lord.

When the century closed, after thirty years' labour, the missionaries at the three different stations had the pleasure of numbering two hundred and twenty-eight resident Esquimaux under their care, of whom one hundred and ten were baptized. This involved them in various other avocations. They had not only to instruct them in matters of religion, but to teach them habits of industry and of economy and to show them the example; they induced them to build, and assisted them in building, substantial houses; they made them tools for working and implements for fishing[F] and gardening, which last process they had to superintend and to direct. Besides, they erected and kept in repair their own dwellings, cultivated their own gardens, fabricated tools for themselves, and used every exertion to lessen the demand for, or supply the deficiency of their European food. They had also to collect and bring home firewood for their domestic purposes—no small labour; and to fell timber and build boats for the purposes of barter, as they took nothing gratuitous from the natives, heathen or Christian.

Since the mission commenced, they had, in the mysterious ways of providence, lost two missionaries by shipwreck; and in 1800, they were tried with the loss of another, in a yet more distressing manner. One of their new assistants, Rieman, on the 2d December, had gone out to hunt alone, and had wandered, but whither was never known, as he never returned; nor, though diligent search was made for him five successive days, could any traces be found.

During the period that had elapsed since the foundation of the mission, they had been repeatedly tried both by pestilence and famine, but they now found their heavenly Father a ready help in every time of need. In one season, when the seal-catching had entirely failed, and the Esquimaux were deprived of the means of subsistence for the winter, the brethren joined with them in crying aloud to God for help, and he so directed it, that in a short time two dead whales were found, which preserved them from starving. The missionary families depended chiefly upon the supplies from Europe for their healthful subsistence, and it is an instance of the superintending providence of a gracious God which these missionaries acknowledged with humble thankfulness, that the voyages of the vessels which carried their stores, were never interrupted by storms or enemies. The Amity was preserved so long as employed in the service, but the very year when about to quit it on her return home, she was taken by the French, yet was restored without much detriment. And the Harmony, which had been purchased to supply her place, had now for more than twenty-six years traversed the wild and icy ocean, amid sunken rocks and in the sight of enemies, without accident.[G] The missionary settlements during this period, had been threatened with an attack from the French. Two of their ships of war arrived on the coast in 1796, but having landed at Chateau Bay, after plundering and burning that town and blowing up the fort, they were mercifully restrained from harming the more peaceful habitations of the brethren.

In concluding the account of this past century, it is impossible not to notice the extraordinary spirit of love and of Christian affection which pervaded the missionaries in Labrador and their brethren in Europe; they loved each other with pure hearts fervently; and it is remarkable, and worthy of peculiar observation, that before these servants of God were honoured to carry the tidings of the gospel to the heathen, a spirit of love for the brethren, and for all the members of the body of Christ, was poured out largely upon the churches at home.

Twenty-six missionaries were employed in Labrador in the year 1800.

FOOTNOTES:

[Footnote F: This refers to them making their nets for catching salmon-trout, of which there are immense numbers. In 1798, in six nights, 5000 were taken, and in 1799 they got 1800 at one haul.]

[Footnote G: The Brethren's Society in London, now undertook to supply the missions, and relieved the merchants from a losing concern; they built the brig Harmony of 133 tons, which made her first voyage, 1787, under Captain James Fraser, and continued to sail in safety till 1802, when she was laid aside, and the Resolution was employed.]



CHAPTER V.

Variable appearances of the mission at Nain and Okkak—more favourable at Hopedale.—Death of Benjamin.—Spirit of love among the converted.—Happy communion and close of the year.—Providential escape of the Resolution.—New epoch in Labrador.—A remarkable awakening commences at Hopedale—meetings—schools.—Letter from a converted Esquimaux to his teacher.—Industry of the awakened.—Declension of religion at Nain, and Okkak.—State of the children at Hopedale.—Progress of the adults in knowledge, love, and zeal—instances.—Striking conversion of two young Esquimaux, its effects upon their countrymen.—Awakening spreads to Nain and to Okkak.—Zeal of the converts towards the heathen—rouses backsliders.—Behaviour of the awakened in sickness, and the prospect of death.—Remarkable accessions from the heathen.—The son of a sorcerer.

Chequered as life is with joy and grief, there is perhaps no section of it so much so as that of the missionary. Those in Labrador had, for thirty years, been going forth weeping and bearing the precious seed; they were now to perceive it beginning to spring, and to rejoice in the prospect of bringing back their sheaves. The concern about eternal things which had been observed the former year at Hopedale, continued to increase, and appeared evidently a work of Divine grace. At first only a few individuals found their minds stirred up to seek their salvation; but in the beginning of the year 1801, a fresh and general awakening took place. Those who had shewn the greatest enmity to the gospel now began to form the serious resolution of being converted to Jesus. In February 1802, a noted sorcerer, Siksigak, and two women, were admitted candidates for baptism at Nain; and on March 4th, a man was baptized, and named Isaac.—"This transaction," say the missionaries, "was distinguished by a most encouraging perception of the presence of God among us." At Okkak they believed that the Saviour had granted a particular blessing to their feeble testimony of his love to sinners, in preaching the word of his cross.

They had at these two last stations, however, much cause for mingling grief with their joy; for several of those of whom they hoped well drew back, and some of the baptized even forsook them and returned to the heathen. "We compare," say they in one of their letters, "our Esquimaux congregations to an infirmary, in which patients of all descriptions are to be met with. However, we can plainly discover the power of God manifested among our people, and upon the whole we have had more cause for joy than grief. Whoever is acquainted with this people in their natural and unconverted state, and sees them met together at the church, attentively listening to the word of God, tears flowing down the cheeks of many, or beholds a company of converted Esquimaux surrounding the table of the Lord, and favoured to enjoy his body and blood sacramentally, under a deep and comfortable sense of his gracious presence, must stand astonished at the power of Jesus' love, which is able to melt the hardest heart, and make them partake of heavenly blessings." 1803 was a year of trial at Okkak; several of their members were seduced to go south among the heathen, and the arrival of some Europeans who came to hunt, and took up their habitation within the bounds of the settlement, caused the brethren many a heavy hour. An epidemic distemper visited them; but although many in the time of sickness promised to love the Saviour and seek to know him, no permanent effect followed; yet they attended the daily meetings during the passion-week to hear of his sufferings, and seemed attentive to what they heard, which somewhat encouraged their teachers, who thus wrote to England, "We do not despair. We believe that the agonies of Jesus are not in vain, and that the Esquimaux shall share in the merits of his passion." Nain was similarly situated—their wine also was mixed with water.

But at Hopedale the work of the Lord went steadily forward; several were added to the church, and those who departed gave good evidence that they went to the Saviour, particularly Benjamin, who died of an inflammatory fever in the month of February. From the first he was convinced that his dissolution was at hand. Being asked whether he thought he should go to Jesus, he cheerfully answered in the affirmative. After some conversation on the subject, the missionary present sung that verse:—

"The Saviour's blood and righteousness My beauty are—my glorious dress;"

and others of the same import, in which he joined with great fervency of devotion. He then, of his own accord, began to sing other hymns, "Christ my rock, my sure defence" "Jesus my Redeemer liveth" "No, my soul he cannot leave" "Thy blood, thy blood, the deed hath wrought." Before his departure he was frequently delirious; but even during this period of his illness, we, and the Esquimaux who visited him, were delighted and greatly affected by the subjects his spirit seemed always engaged in. His thoughts were occupied with nothing but Jesus Christ his Saviour; and he kept repeating the most beautiful and appropriate texts of Scripture: "This is a true and faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." "The blood of Jesus Christ, the Son of God, cleanseth us from all sin;" never failing to add, "Yes! on account of my sins he shed his blood." He often pronounced with great earnestness, "Little children abide in Him, that when he shall appear we may have confidence, and not be ashamed before Him at His appearing." 1 John ii 28. Nor did he cease, in the midst of his greatest sufferings, to speak of the love of the Saviour, till he drew his last breath. He was 40 years of age, and left a widow and two young children. He had sometimes fallen into deviations, which occasioned the missionaries many fears and much anxiety about his perseverance in the faith; but his last illness fully satisfied and comforted them respecting the state of his soul. And it made a deep and salutary impression upon the Esquimaux at the station, who expressed themselves, when speaking of his happy departure, in a manner which proved it had been sanctified for their real spiritual benefit and instruction.

When the people returned from their summer occupations, 1803, —4, the missionaries spoke with each of them, both baptized and unbaptized, and had the pleasure to find that during their absence, they had been preserved from falling a prey to the seductions and wicked practices of the heathen, with whom they had been forced to associate. The communicants they conversed with, previous to their partaking of the Lord's supper, afforded them much satisfaction; while they, on the other hand, expressed their thankfulness for their exhortations, by which they had been led to forgive and forget old injuries and quarrels, and to speak freely with each other in love. On this point their tenderness of conscience was strikingly in contrast with that of the promiscuous multitudes who rush to the table of the Lord, in the professing congregations of more civilized lands. Peter observed, that his mind was not quite at ease respecting the subjects in dispute between him and others, and that he had better not go to the table of the Lord with an unreconciled heart. He at the same time spoke humbly of himself; and added, that he did not wish to grieve the Spirit of God by indulging anger. One of the women, Brigitta, said, that she was not quite sure whether she dared approach the Lord's table, feeling still much uneasiness and displeasure in her mind; but that she would once more in prayer cry unto our Saviour to help her, and take away those evil things that separated her from Him. On the day following she came again to the missionaries, and, with many tears, declared her thanks to the Lord, that he had delivered her from her perplexing thoughts, and granted to her his peace in her soul, and therefore begged to be admitted to the holy communion. On the 3d of December they partook of this heavenly feast; and it proved a time of refreshing to them all. The season of Christmas was celebrated with much blessing, and they rejoiced with thanksgiving in the incarnation of God our Saviour, this amazing proof of his infinite love to the lost human race! Again, on the 31st, they were strengthened anew by participating in the sacred ordinance together, and closed the year with praise and prayer, thankful to the Lord for the numberless favours they had experienced, and particularly for his mercy to the Esquimaux congregation.

This year the brethren had another proof of the kind and watchful providence of God—their vessel which, on her return home, usually took advantage of the Hudson Bay ships' convoy from the Orknies to London, left Hopedale on the 11th of October, and in sixteen days was within three days' sail of these islands, when strong easterly gales drove her back and kept her three weeks longer at sea. But these apparently adverse storms proved, by God's great mercy, the very means of the hallowed barque's deliverance from the enemy. On the 18th November she was chased by a French frigate, brought to, and forced to keep her company; but the sea ran so high that it was impossible for the frigate to get out a boat to board the Resolution, and continued so during that night and the following day. The second night proving extremely dark and boisterous, the Captain set as much sail as the ship could carry, and before morning was out of sight of the frigate. But two days after he had the mortification to meet her again, and to be brought to a second time. Again the Lord interposed in his behalf, the wind was so violent that the Frenchman could not put out a boat, and during the following night, the Captain, crowding all sail, escaped, and saw no more of the enemy.

A new epoch in the Labrador mission commenced in 1804. Amid all the cheering realities and promising appearances which had hitherto sustained the spirits of the missionaries, there had been much hypocrisy, cold-heartedness, self-deceit, backsliding, and apostasy, among those who formed their congregations; and what was painful almost beyond conception, even in their church. But now the Lord appeared in their behalf, and in his adorable procedure, the most unlikely were the first objects of his awakening grace; and that station, which for many years had been so barren, that the brethren at one time had contemplated giving it up as hopeless, was that to which, in his inscrutable sovereignty, he chose to give the precedence in his gracious visitation. The beginning of the year had proved very unfavourable, and the Esquimaux at Hopedale had experienced considerable distress for want of provisions; but amid all their difficulties they attended church with cheerful countenances, and some of them would say, "If we only feel in our hearts the presence of our Saviour, who has loved us so much, and died and shed his blood that our sins might be forgiven, we may well be cheerful and contented, though our outward circumstances are difficult, and we have not much to eat, for we trust he will care for us in that respect, and we look to him for help." The behaviour of the people during this time of trial gave the missionaries much pleasure and encouragement. There was a general and powerful awakening among them, which first began to be perceived among some women who were baptized the winter before, but who appeared to have become cold and lifeless. These were led by the Spirit of truth, in a particular manner, to a knowledge of their sinful and depraved hearts. An earnest desire was at the same time created within them, not only to experience the forgiveness of all their sins, but to know the crucified Saviour, so often described to them as their reconciler; and by the testimony of their own hearts and consciences, to be assured of their interest in Him and his atonement. Their declarations on this occasion were such, that the missionaries were quite surprised at the knowledge they had already gained by the Spirit's light, and not by the instruction of man; and with fervent thanksgivings to the Saviour they joined frequent prayer, that he would grant them grace and wisdom to lead these souls, awakened from death unto life, according to their measure, and in the best manner, so as to farther their progress on the way to everlasting life.

The first person with whom this delightful and amazing work of grace began, was a female, and such an atrocious sinner, that she was abhorred even of the heathen. Hearing a discourse from these words, "The son of man came to seek and save that which was lost," she was much struck with it, and asked herself, "Can this be true, that the Saviour came to save such sinners as me? ah! there are none so wicked as I!" Wholly absorbed in these thoughts, she remained in the meeting-hall when the others had left it, unconscious that she was alone. Then suddenly starting up, she ran to a solitary mountain to give vent to her full heart, where, falling down upon her knees, she cried, "O! Jesus, I have heard that thou camest to save the wicked—is that true? make me also to know it. See I am the most wicked of all, let me also be delivered and saved—O! forgive me all my sins!" While she continued fervently praying, she experienced a peace in her heart she had never felt before, and returned from this exercise so completely altered that it was evident to every one; her mouth now overflowed with praises for what her Saviour had done for her soul.

Her change made a deep impression on a moral, intelligent, but self-righteous unbaptized woman. She could not comprehend how one so wicked and debased could speak of Jesus with so much joy and praise, when she, who was so very superior a character, felt nothing of the kind. On this she became unhappy; she began to perceive her hitherto supposed righteousness was only a filthy garment, and in an agony, ran to her she had formerly despised as a sinner, to ask how she could obtain forgiveness of sin, and love to Jesus. The latter took her by the hand, and both went to a solitary place, where she prayed that the Saviour might also shew mercy to her; and now these women got rest to their souls, and with one mouth declared what great things the Lord had done for them. Shortly after, two other women joined them, and these four were of one heart and one mind. Their uncommon spirituality attracted the notice of the congregation, and they were honoured by the formalists among them, with the epithet of "enthusiasts," but soon the Spirit of God was shed abroad on them also, and new life was infused into the members of the church, and throughout the settlement.

In the meetings an extraordinary degree of eagerness and devotion was perceived—they no longer went to church merely for form's sake, but from the impulse of their hearts, and to find comfort and enjoyment; and after the meetings, many came into the house to express their thankfulness that they now experienced the truth of what was spoken, and could bear witness of its power; or to request an explanation of what they yet but partly understood. The schools were diligently attended, and many of them, especially the men, showed a great desire to learn to write. Some proceeded so far, though with but little instruction, as to be able to write a pretty legible hand; a few copied out the collection of hymns, and several seemed to take a particular delight in letter writing, of which the following, from Jonathan to William Turner, formerly a missionary in Labrador, but then residing at the brethren's settlement at Fulneck in Yorkshire, may serve as a specimen—Jonathan and his wife Sibylla were the first Esquimaux baptized at Hopedale. It was dated October 1804——"My beloved William, First I will tell you, that since we two travelled together in a boat, and you then spake so much to me about the state of my soul, I have never forgot your words of instruction. I was a very bad man at that time, and also when you lived here I walked in darkness, and continually did that which was bad. After I was baptized I was not much better, and when I went with you to the holy communion while you lived here, I had many bad thoughts, of which I very much repent. But since you left us, I have turned with my whole heart to Jesus, and all my thoughts and desires are drawn towards him.—Now that I begin to be old, the feeling of his forgiveness is my only comfort, and I have nothing which I so much desire after as Him, and to enjoy His peace in my heart. I will never more leave my teachers. I can be satisfied no longer with anything but my loved Jesus, therefore I wish I loved my Saviour more than I do. He loves me much, that I feel and know, but I am a poor human creature, and know by experience, that I can do nothing of myself, no, not even love him as I would. I pray constantly that he would keep me and instruct me, and my heart feels that when I go daily to him and crave his help, he hears me, and lets me experience that he is a loving Saviour, ready and willing to help. I do not forget him when I am in my usual occupations, but my mind is always craving after Jesus; when I go about with my boat, and am absent from my brethren, still my soul is taken up with Him. My wish is, also, that I may have a pleasant grave for my body when I die," meaning that he might be with believers in their burying ground. "I love my wife as I ought. When you was here, I was always leading her into bad things, but now we often speak together, that we will fix our minds only upon Jesus, and both live only for him, loving and following him. I am your poor JONATHAN. William! I salute you and your wife."

The awakened Esquimaux were also examples of industry to their countrymen, and in the years of scarcity, the brethren remarked with pleasure, that they had a sufficiency, while the heathen were starving; for with their Christianity, they had not only learned diligence, but economy and foresight. Nor did they now, as formerly, depend upon the stores of the missionaries, or tease them for food after they had wasted their own; but rather suffered hunger, or were contented with a very scanty meal, while they showed a readiness to assist them in all their undertakings, in cutting wood, building houses, or making roads which were found necessary for the convenience of the station.

While the missionaries in Hopedale were rejoicing in the great mercy shown to their beloved Esquimaux, the brethren at Nain were mourning over the sore backslidings of many of their congregation. "We are sorry to say," are the lamentations of their letter, "that most of our Esquimaux flock seem to fall very far short of what we might expect, and the craft and power of Satan is but too often visibly exerted to pluck up and to destroy the good seed sown into their hearts. We discovered grievous deviations into which some had fallen last summer, during their absence from us; and we perceived with pain, that in difficult occurrences, or in sickness, they are too hasty to listen to the sorcerers, and take refuge to their legerdemain tricks for help, rather than call upon our Saviour, and trust to him. Some, however, are of a different description, and give us good hopes of their being faithful."

The brethren at Okkak likewise hung their harps upon the willows. "Our baptized brethren have not," say they sorrowfully, "been as steady as they ought. When we spoke with individuals after their return to us, concerning their spiritual condition, we discovered, to our great grief, among some of them, offences and wicked practices which had long been kept secret. We were obliged to advise several rather to leave us quietly than serve sin in secret, and attempt to deceive us by their untruths and hypocrisy. With some this produced repentance and reflection, and they begged to be forgiven and borne with; but two persons were dismissed, and two excluded from the communion. In general there was great lukewarmness of heart observed among the people, and we had but few instances of genuine conversion." They were also invited by their heathen friends in the north to come and eat whale-flesh, and all our remonstrances were in vain, for they answered, "that if they stayed at Okkak they must suffer hunger." An epidemic disease again visited this settlement, and carried off seven individuals very suddenly, which struck such terror among the people, that the greater part of them fled from the place to escape the contagion; but the missionaries remarked, that neither upon the sick or the dying, nor upon the healthy, was any salutary effect produced. The dogs too were attacked with a similar disorder, and many died along the coast—a serious loss to the Esquimaux.

Meanwhile the awakening at Hopedale continued to go forward, and early in the summer extended itself to the children. The young, as well as the old, had been addicted to a gross and loathsome sensuality, which, although both they and their parents considered as trivial, yet they kept it carefully concealed from the missionaries. It happened now, however, that a grandmother, who herself perceived the iniquity of these depraved practices, caught her grand-daughter repeating some of the acts for which she had formerly chastised her; but instead of beating her, she carried her to the missionary to whom she was ordered to confess every thing. Surprised and horror-struck at the disclosure, the missionaries immediately spoke to the parents and children, and with great earnestness and plainness represented to them the criminality of such doings. To their inexpressible grief they found that the corruption had extended even to the youngest, and that some of the parents had concealed, and even now excused their conduct; they therefore held a special meeting with the parents and children, and addressing them according to their capacities, warned them in the most forcible manner of the frightful consequences of these secret sins, and exhorted all earnestly and affectionately to flee to the Saviour—throw themselves at his feet—implore his mercy and forgiveness, and pray to be delivered from the slavery of sin and Satan. Then kneeling down with the whole company, they entreated the Saviour to heal the deep wounds they had inflicted on their souls, and the injury they had done to his cause. Their prayers were heard. A pungent sorrow for their former sinful lives, was felt and expressed by old and young; this was followed by a general awakening among the children, which again had a powerful effect in stirring up the more advanced to seek a closer union with Christ, and to strive more earnestly after holiness. Children were now observed to retire to mountains and to vallies, where, on their knees alone, and in groupes, they besought the Saviour with tears to have mercy on them, forgive their sins, and receive them into the number of his children: and many of the unbaptized little ones showed a great anxiety to be favoured with that ordinance.—It was a blessed time—all hearts were opened to attend to the instructions and exhortations brought from the word of God—all were inflamed with the love of Jesus, and the eagerness to hear more and more of Him who was the friend of sinners, was indescribable.

When the Esquimaux returned from their summer places, and settled at Hopedale for the winter 1804-5, their teachers found, to their great comfort, that they had not only been preserved from sinful practices, but that the work of the Holy Ghost, so manifest during the foregoing winter, especially in the hearts of some of the women, had made farther progress. They had become better acquainted with the natural depravity of their own hearts, and the wretched state of a soul without Christ, which made them cry to him for mercy; and they had truly experienced grace and the forgiveness of sin in his precious blood, by which their hearts were filled with joy and comfort in believing. Out of the abundance of their hearts, therefore, their mouths spake of the love and power of Jesus, by which a very serious impression was made on the whole inhabitants of the settlement, and all longed to be partakers of the same grace. This spark of the Lord's own kindling spread rapidly; and the missionaries had daily visits, either from inquirers crying out, what shall we do to be saved? or from those who had obtained peace, to tell them what the Lord had done for them. A widow, in reference to a conversation she had with one of the missionaries the day before, expressed herself thus: "Now I rejoice that I can again visit the meetings, where I hear of Him who, notwithstanding all my worthlessness, has so loved me! When we are assembled, I will ever pray to Jesus that he would put such words in your mouth as will speak to my heart." Another said, "I am often moved to tears when I consider what God my Saviour has done for me. I start back with terror when I reflect upon my former wicked life. I have been an abominable sinner; and that Jesus should have received me in mercy, and granted me to believe that his blood can wash away all my sins, and deliver me from the power of evil, is a favour so great that I am amazed at it, and sink down with shame and gratitude. I can do nothing but look to him. I am as one walking upon a smooth sheet of ice, and obliged at every step to guard against falling. He must uphold me, and for this my heart is constantly lifted up in prayer to him." The observation of a third was, "I am convinced that I have hitherto failed in truly hungering and thirsting after the love of the Saviour; since my baptism I have been as one standing where the road is divided." Several others made similar declarations.

While this heavenly flame was in full blaze at Hopedale, two young Esquimaux, Siksigak and Kapik, arrived there from Nain, February 1805. Their parents were both baptized; they were as wild as the wildest of the heathen. The former had separated from his wife, who was baptized, for some time and meant to convey her back to her mother, to get rid of an incumbrance, intending to marry another at Nain, who promised to second him better in his heathenish abominations—to leave the believers altogether, and along with his companion, to enjoy his freedom, and live with him in the gratification of every evil lust. But they were both arrested by the power of the Lord. Siksigak, as soon as they reached Hopedale, took his wife, Benigna, to her mother, the widow Rachel's, and pushing her in said, "Never come more in my sight." He then went to his own mother's house, on entering which he found the Esquimaux engaged in prayer, as was their custom before they went to rest; for she had been converted, joined the church, and was married to a second husband. The family did not allow themselves to be disturbed by his arrival, and he sat down quite astonished at what he saw and heard, till prayer was ended, when he informed them for what purpose he had come. The whole company then began to entreat him most earnestly not to part from his wife, but rather to turn with his whole heart to Jesus. The missionaries likewise added their exhortations, but without avail; he still persisted in his determination. His relations perceiving that he was immoveably fixed, resorted to prayer; and, on the following day, they all assembled around him in his mother's house, kneeled down, and cried unto our Saviour that he would convert him. The mother expressed herself thus, "O! my Lord Jesus! behold this is my child, I now give him up to thee! O accept of him, and suffer him not to be lost forever!"

Such a scene, so unprecedented and so unexpected, had an immediate effect on the young man; he was filled with concern for his soul's salvation. He burst from them, and in the greatest distress ran to brother Kohlmeister's, where Kapik was waiting for him with the greatest impatience.

Provisions being placed before them, Kohlmeister sat down to write at a table with his back turned to them. While attempting to eat, Siksigak repeatedly sighed deeply, and at length began bitterly to lament his wretched state in disjointed exclamations: "O! how agonizing the thought! I am so wicked! I am lost!" "What is it? what do you want?" asked his companion in a rude and angry tone. "O! I am so wicked! I am lost!" replied the tortured Siksigak. Kohlmeister, who thought some accident had befallen him, turned round in an indifferent manner and asked him what is your name? Kapik, supposing the question addressed to him, answered, "Kapik." "And will you always continue to be Kapik?" said Kohlmeister. "I will always be Kapik," returned the other.[H] "Wilt thou go away then and be quiet?" said the missionary, sharply. Meanwhile, he was observing Siksigak, who, in his agony and confusion, was turning the spoon in his hand, and bringing it to his mouth empty, apparently without knowing what he was about. Kapik, still more distracted than his companion, threw his spoon from him and rushed out of the house. He was met at the door by another missionary who, seeing his wild appearance, asked him, "Will you never change your life—never be converted?" "I know nothing about conversion," replied Kapik, and went off in a rage. Coming to his cousin's where he was to sleep, he found the whole family engaged in their evening worship, and at the instant he entered, he heard his relative praying for his conversion. That night he retired silently to bed.

Siksigak, so soon as his companion was gone, broke out, and like one in despair, paced the room with quick and hurried steps, tearing his clothes and his hair, and crying aloud, "O! unhappy man! I am so wicked! I am lost! I am lost!" Kohlmeister now asked him affectionately who told him that he was so wicked and must be lost? Siksigak related what had taken place at his mother's, and how her words had pierced him; and with much compunction ingenuously confessed the abominations of which he had been guilty, and the sins in which he had still intended to indulge. The missionary then asked him, whether he sincerely resolved to amend his life? and being answered in the affirmative, told him, he had put away his wife, that was a great sin, wholly contrary to the will of God; and if he would be delivered from his present agony, he must, in the first place, openly take her back. "That," cried out Siksigak, "I will gladly do; my wife is good, but I am bad! very bad!" Immediately he ran to his mother and told her all; and with such humility, that his countenance indicated the change that had taken place in his mind, and the begun answer to her prayer. They then proceeded together to his wife, of whom he begged forgiveness for all the ill usage she had received from him, and promised, by the assistance of God, never more to give her cause to complain, if she would consent to come and live again with him. Agreeably surprised at so sudden and unlooked for a change, she cheerfully and readily agreed to return. Siksigak having given this proof of his sincerity, went to the missionary—for still he had got no rest to his soul; and he preached to him the Saviour who receiveth sinners, and called upon him to turn to Jesus and pray to him, though he could say nothing else but, "Jesus, thou Son of God, have mercy upon me!" He followed this counsel, and that same night was delivered from all his distress, and could believe that his sins were forgiven.

Kapik had spent the same night restless and almost hopeless—convinced that he deserved, and afraid that he would be everlastingly lost. Ere the morning had scarcely broken he came to Kohlmeister, who presented to him the same Saviour and Redeemer, who would not reject him, and in whom he shortly found peace to his soul.

These two now joyfully thanked and praised God their Saviour, who had redeemed them; and, filled with life and spirit, set out on their return to Nain, where they testified with boldness of what they had heard, seen, and experienced at Hopedale. They related to the missionaries with an ingenuousness and sincerity, which the latter say they had never before known among Esquimaux, how the Almighty power of Jesus had awakened them, by giving them a proper sense of the wickedness of their ways, and caused them to resolve to turn to Him in truth as their Saviour. Now they began earnestly to declare to their countrymen the necessity of a thorough conversion of heart, representing how they ought to believe and acknowledge themselves sinners, confess and repent of their sins, and flee to Jesus for pardon and deliverance from the power of sin; for without this, all, so called conversion, was ineffectual, and no fruits of righteousness would appear. Some of the baptized received their exhortations in the true spirit of the Pharisees of old, and in a rage upbraided them, saying, "Ye wicked and abandoned fellows, will ye speak to us?" "That we are wicked we well know," was the meek reply; "but yonder, in Hopedale, we learned that there is a Jesus who came to die for sinners, who receives such even as we, and saves them."

Their old acquaintance heard them with astonishment—some mocked, and others hated them for it; but several, who had been admitted members of the congregation, became gradually convinced, and began to doubt whether their cold formal Christianity were of the right kind, and whether they had not been deceiving themselves and others. They came spontaneously to their teachers, and with tears, and in a manner the latter had never before witnessed, confessed their sins, wept on account of the deceit they had so often practised; and declared that the more they were led to consider their former life, the more deeply they were convinced of the treachery of their own hearts. The sensations of the missionaries are thus described by themselves. "Though we could not but feel pain on account of their former hypocrisy, our grief was counterbalanced by the joy we felt at the amazing power of our Saviour's grace, by which their hearts were thus broken and melted. Our faith and courage, which in some of us was indeed very weak, revived; and we saw clearly, that with God, nothing is impossible. Thus the many prayers offered up, and tears shed by our brethren and sisters in Labrador, on account of the conversion of the Esquimaux nation, began, after thirty-four years, to shew their fruit. And we now often encourage each other to pray our Saviour to give us the needful grace, strength, and gifts to declare the gospel unto them; and so to fill our hearts with his love, that we may lead and serve those, his sheep, so as to promote their growth in grace, and in his love and knowledge." The awakening here, as at Hopedale, extended to the children. The frequent visits of the Hopedale Esquimaux were made very useful to the congregation at Nain; many of whom moved to Hopedale, among whom were Siksigak and Kapik, who wished to reside where they had been so powerfully laid hold of by the grace of Jesus; "and," to use their own expressions, "be there thoroughly converted to Him"—hoping to receive much advice and assistance from the believers at Hopedale; and being afraid that their old heathen associates might hinder their progress at Nain; nor could they bear the thought of remaining longer at a place where they had spent their former lives in sin, and might again be led into temptation.

By means of these two converts the report of the awakening among the Hopedale Esquimaux spread to Okkak, and even farther north, creating a very considerable sensation among the heathen, three families of whom arrived at that settlement with the avowed determination of becoming obedient to the gospel, and turning to Jesus with their whole heart. The schools were also attended with the blessing of God, and both children and adults made good progress in their learning; and the missionaries remark, "That it was very edifying to hear them exercising themselves in their own dwellings, in reading and singing hymns." Morning and evening prayer, ere the close of the year, had been set up in every family; and while the melody of praise ascended from every dwelling, tears of holy gratitude mingled with the brethren's prayers for the stability and increase of the Redeemer's kingdom among the Esquimaux. The intercourse between the settlements became now more frequent, interesting, and profitable; the converted natives, particularly the sisters, when on these visits, showed such an ardent desire to describe to their countrymen the love and mercy of God, which they themselves had so savingly experienced, that they went about from tent to tent, and particularly to their own sex spoke so powerfully and movingly of the compassion of Jesus, and his desire to save them from sin and perdition, that many were convinced of their dangerous state, and earnestly inquired what they should do to be saved? The zeal of the newly baptized had often likewise a powerful effect on the old, in rekindling the dying embers of their profession. Several of these expressed their surprise at their former indifference, and seemed to doubt if they had ever truly given themselves to Jesus; and old and young now declared, weeping, that their only desire was to obtain peace and rest in their souls, and to be enabled to live in the undisturbed enjoyment of the Saviour. With their emotions of love were mixed deep shame and abasement, that they had not before perceived their true happiness; but by their lifeless profession, and inconsistent conduct, had crucified the Saviour afresh, and put him to open shame.

Nor were they less assiduous with the heathen who visited the settlements, and their love for the truth was manifested in the gladness they expressed at every new accession to the congregation from among them, the kindness they showed, and the eagerness with which they endeavoured to retain them. Some of these new comers, at Hopedale, having expressed their desire to receive the gospel, and to submit to the rules of the place, young and old instantly ran to help them with their baggage, to arrange their little affairs, and cheerfully built new winter houses for their reception. Another party, however, refusing to stop, left a man with his wife and child, who were disinclined to go, wishing, as he said, to be converted. He had pitched his tent at some distance, but no sooner did the baptized Esquimaux learn his determination, than they immediately went, took it down, and set it up in the midst of their own dwellings, with such demonstrations of welcome, that he exclaimed, he had never met with any thing like it before; nor could he understand why they should shew such disinterested love to him, a stranger. In visiting the sick, the missionaries had much satisfaction; there was now no horror at the thought of death—no disposition to return to their sorcerers; but calm, peaceful resignation to the Divine will, or holy joy in the prospect of soon seeing their Redeemer, face to face. Magdalene, in the view of departure, said, "I weep not over the pain I feel, though that is very great, but for joy that my Saviour is near my heart. O would but Jesus come and take me to himself! I long to go to him, as a child longs for its parent, to behold him, and to embrace his feet. I feel no gloom; my heart is filled with joy in believing on him." Benigna, upon her recovery from a dangerous illness, thus expressed herself: "I think that it pleased the Lord to afflict so many in our house with illness, and to restore them again, that he might prove us, to know whether we could place all our hopes in him, even in perplexity and pain; and I have now found that he is able, not only to bring us safe through the most distressing circumstances, but to establish us more and more in full reliance upon his help alone. During this illness, the Lord has given me to feel his presence so sweetly, that if it had been his will, I should have rejoiced to go and be with him for ever; but since it has pleased him to restore me to health, my heart is filled with gratitude towards him." Among the strangers, the power of God was no less wonderfully displayed in awakening them from the deep sleep of sin and death: they came and confessed their sins and their crimes, which, though formerly deemed light matters, now heavily burdened their consciences. "Human nature shudders and starts back," says the missionary diary, "on hearing the horrid detail of the abominations practised among the heathen;" and they themselves would often exclaim, "O! how shocking the way in which we lived in sin; but we were quite blind, and chained down by the fetters of Satan; we will serve him no longer, but belong only to Jesus."