Library of Congress Subject Headings, 21st edition, 1998

Languages Used:

• English
• French

LC Subject Headings:

• African Americans -- Biography.
  
• African Americans -- Religion.
  
• African Americans -- Social conditions -- 18th century.
  
• African Americans -- Social conditions -- 19th century.
  
• African Americans -- Social life and customs -- 18th century.
  
• African Americans -- Social life and customs -- 19th century.
  
• Blacks -- Biography.
  
• Readers -- African Americans.
  
• Slavery -- History -- 18th century.
  
• Slavery -- History -- 19th century.
  
• Slavery -- United States -- Anecdotes.
  
• Slavery -- United States -- Poetry.
  
• Slaves -- Biography.
  

Revision History:

• 2001-11-05,
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BIOGRAPHICAL SKETCHES
AND
INTERESTING ANECDOTES
OF
PERSONS OF COLOUR.
TO WHICH IS ADDED,
A SELECTION
OF
PIECES IN POETRY.

COMPILED BY A. MOTT.

"Of a truth I perceive that God is no respecter of persons: But in every
nation, he that feareth him, and worketh righteouness, is accepted with him." Acts x. 34, 35.

New-York:
PRINTED AND SOLD BY MAHLON DAY,
NO. 376, PEARL-STREET.
1826.

NOTE BY THE PUBLISHER.

        By consent of the Compiler, and at the recommendation of the Trustees of the African Free Schools in New-York, (who have liberally patronized the work) the pieces in the following compilation have been divided into reading sections, with a view to have the volume introduced into Schools, as a Class Book. It is hoped this arrangement will be equally agreeable to Subscribers, and to those Teachers who may use it in their Schools.

PREFACE.

        THE object of this selection is not to set forth the exploits of the warrior, who has drenched fields i blood, destroyed cities by fire, and their inhabitants by famine, who has made the mother a widow, and her children fatherless; and deprived the aged of their comfort and support in declining life. It is not to rehearse the harangues, nor to set forth the eloquence of the man of science; but to encourage virtue and morality in the different classes of society; and by bringing into view the effects which a system of slavery has on the human mind, and the dreadful consequences of that arbitrary power invested in the slave-holder over his fellow being; to show how it hardens the heart and petrifies the feelings. No doubt there are some men who in early life, and before they were placed in authority, like Hazael, would have been shocked to hear predicted what they have afterwards, and under different circumstances, put in practice; but there are others, who, being trained up in the midst of Slavery, are inured from their infancy to see the sufferings of the poor slaves, and to hear their cries, become almost insensible to the responsibility of their station, and the enormity of the evils they are committing. For these, as well as for the slaves, our tenderest sympathy ought to be awakened, and our aspirations to ascend before Him who can unstop the deaf ear, and open the eyes even of those who are blind.

        The design of this selection is also to show the baneful effects of that degradation to which the children of Africa have, in an especial manner, been subjected by the Slave Trade; and to exhibit for encouragement and imitation, the salutary and cheering influence of the Christian religion, on such as have faithfully followed its dictates, though some of them have been held in a state of bondage.

        Here we may observe that it is not the inhabitants of any particular country or climate that are the favourites of Him, who without respect of persons, judgeth every man according to his works and the integrity of his heart; but it is the faithful and thoseonly, who can look forward to a termination of their pilgrimage here, with a hope that they will then be admitted into the mansions of bliss, where the wicked cease from troubling, and the weary find rest.

        Some instances will be found, where men, by yielding to the convicting power of Truth, and the noble feelings of justice, have broken the chains of slavery, and said to the captive, go free. May others, by following their example, share in the reward attendant on such acts of benevolence. And may those persons of colour who enjoy the inestimable privilege of

Freedom, either by birthright or by emancipation, always bear in mind that by their good conduct they not only promote their own happiness, but that they advocate the cause of Universal Emancipation, by showing to the world their capability of enjoying the benefits of society, and providing comfortably for themselves.

        In preparing these pieces for the press, I have taken the liberty of abridging some of those which have already appeared in print. And in some instances, where in the first narration, the character was not fully delineated or finished, I have supplied that deficiency from later writers, or from inquiries of those who had been personally acquainted with the individual, as in the cases of Joseph Rachel, Phillis Wheatley, &c.

A. M.

        The following remarks, as well as divers other pieces in this selection, are generally taken from an inquiry into the intellectual and moral faculties of the Negroes, by GREGOIRE.

        "Many authors have borne testimony to the pleasantness and fertility of Africa, and to the generosity, and filial affection of its inhabitants. In reading Ledyard, Lucas, Mungo Park, Hornman and others, we find that the inhabitants of the interior are more virtuous and more civilized than those on the sea coast: surpass them also in the preparations of wool, leather, cotton, wood, and metals; in weaving, dying, and sewing. Golberry says that 'in Africa there are no beggars except the blind.'

        "Adanson, who visited Senegal in 1754, when describing the country says, 'It recalled to me the idea of the primitive race of men. I thought I saw the world in its infancy. The negroes are sociable, humane. obliging, and hospitable, and they have generally preserved an estimable simplicity of domestic manners. They are distinguished by their tenderness for their parents and great respect for the aged, a patriarchal virtue, which in our day is too little known.'

        "Robin speaks of a slave in Martinico, who having gained money sufficient for his own ransom, purchased with it his mother's freedom. The most horrible outrage that can be committed against a negro, is to curse his father or his mother, or to speak of either with contempt.'

        "Mungo Park observes that a slave said to his master, 'Strike me, but curse not my mother.' And that a negress having lost her son, her only consolation was, that he had never told a lie. Casuax relates, that a negro seeing a white man abuse his father, said, 'Carry away the child of this monster, that it may not learn to imitate his conduct.'

        "The Bishop Jacqumin, had been twenty-two years at Guyanna, where he was much beloved. When they ceased to employ him as a pastor, those Indians said to him, 'Father, thou art aged: remain with us, and we will hunt and fish for thee.'

        "Many others might be added from the official depositions made at the bar of Parliament, and before the select committee of the House of Commons, in England, in 1790 and 1791; but these may suffice to encourage others to similar acts of piety, and filial affection, remembering also that we must expect our children to follow our example.

        "As no human being can choose the place of its birth or the advantages of ancestry, so it manifests great folly to build our fame on the virtues, riches, or honours of those who have gone before us; or to despite a fellow being on account of the poverty or obscurity of its birth. In so doing we arraign the goodness of our Creator, and act inconsistently with our dependent situation."

BIOGRAPHICAL SKETCHES, &C.

        1. FRANCIS WILLIAMS, the son of African parents, was born in Jamaica, about the year 1700, and died when about 70 years of age.

        2. Struck with the conspicuous talents of this negro, when he was quite young, the Duke of Montaigue, Governor of the Island, proposed to try whether, by an improved education, he would be equal to a white man, placed in the same circumstances.

        3. He accordingly sent him to England, where he commenced his studies in a private school, and afterwards entered the University of Cambridge, where he made considerable progress in the mathematics, and other branches of science.

        4. After several years stay in England, he returned to Jamaica, where, with the patronage of the Governor, be opened a school and taught Latin and the mathematics. He also wrote many pieces of Latin poetry, some of which were presented to the Governor; and one of his friends says, "we do not find among the defenders of slavery, one half of the literary merit of Phillis Wheatley and Francis Williams."

        1. JASMIN THOUMAZEAU was born in Africa, in 1714, brought to St. Domingo and sold for a slave when he was 22 years of age, but afterwards obtaining

his freedom, he married, and in the year 1756 established a Hospital, at the Cape, for poor negroes and mulattoes.

        2. More than forty years were devoted by him and his wife to this benevolent institution, and his fortune was subservient to their wants. The only regret they felt, while their time and substance was devoted to these destitute objects, arose from a fear that after they were gone the Hospital might be abandoned.

        3. The Philadelphian Society at the Cape, and the Agricultural Society at Paris, decreed medals to Jasmin, who died near the close of the century.

        1. IGNATIUS SANCHO. The parents of Sancho were brought from Africa in a vessel employed in the slave trade, and he was born on the passage. When they arrived at Carthagena he received the name of Ignatius. The change of climate, and other sufferings, soon brought his mother to the grave; and his father being doomed to the horrors of slavery, in a moment of despair put an end to his existence with his own hands.

        2. Ignatius was not two years old when he was taken to England by his master, and presented to three young ladies, sisters, at Greenwich. His character was such that they added the name of Sancho; and he some time after attracted the notice of the Duke of Montague. This gentleman admired in him a frankness, which was neither degraded by servitude, nor corrupted by a false education. He often lent him books, and advised his mistresses to instruct him, and improve his genius.

        3. But when grown, being subject to like passions with other young men, he was led into difficulty; and the Duke, his friend, being dead, he was at a loss what to do; but the Dutchess, his widow, had compassion on him, and employed him as her butler, where he remained until her death. By his economy, and a legacy

left him by this lady, he was possessed of 70 pounds sterling, and thirty of an annuity.

        4. After the death of this kind friend, he, wandering about, often fell into bad company, and was reduced to suffering; but he at length engaged at service in a respectable family, and his conduct becoming regular, he soon married an interesting female born in the West Indies.

        5. In 1773 he had frequent attacks of the gout, but by the generosity of the before mentioned lady in her annuity, and his own economy, he commenced an honest trade, and by the assistance of his wife's industry and frugality, he reared a numerous family. The public esteem was obtained by his domestic virtues. He died the 15th of December, 1780. After his death a fine edition of his letters were published; a few extracts from which will close this account.

        6. "According to the plan of the Deity, commerce," said he, "ought to render common to all the globe the productions of each country: it ought to unite nations by the sentiments of reciprocal wants, of fraternal amity, and thus facilitate a general diffusion of the benefits of the Gospel. But those poor Africans whom Heaven has favoured with a rich and luxuriant soil, are the most unhappy of the human race, by the horrible traffic in slaves; and this, too, is performed by Christians!"

        7. In speaking of the Dutchess of K--, tormented by conscience, the great chancellor of the soul: "Act, then, always in such a manner as to gain the approbation of your heart--to be truly brave, one must be truly good. We have reason as a rudder, religion for our anchor, truth for our polar star, conscience as a faithful monitor, and perfect happiness as a recompence."

        8. In the same letter, endeavouring to drive away recollections which might expose his virtue to a new shipwreck, he exclaims--"Why bring to mind those combustible matters, whilst rapidly glancing over my past years, I approach the end of my career? Have I

not the gout, six children, and a wife? O Heaven where art thou?

        9. "You see that it is much easier to speak than to act. But we know how to separate good from evil; let us arm ourselves against vice, and act like a general in his camp, who ascertains the force and position of the enemy, and places advance guards to avoid surprize: let us act so even in the ordinary course of human life; and believe me, my friend, that a victory gained over passion, immorality and pride, is more deserving of a tedeum than that which is obtained in the field of ambition and carnage."

        1. ATTOBAH CUGOANO was born on the coast of Fantin, in the town of Agimaque; says that he was dragged from his country with twenty other children of both sexes, by European robbers, who, brandishing their pistols and sabres, threatened to kill them if they attempted to run away. They confined us, and soon I heard nothing but the clanging of chains, the sound of the whip, and the cries of my fellow prisoners.

        2. In this dreadful situation he was carried to Grenada and made a slave. But Lord Hoth, in his generosity, liberated him and carried him to England. He was there in 1788, in the service of Cosway, the first painter to the Prince of Wales.

        3. Piatoli, who during a long residence in London was particularly acquainted with Cugoano, then about forty years of age, and whose wife was an English woman, praises this African highly; and speaks in strong terms of his piety, his mildness of character, modesty, integrity, and talents.

        4. At Grenada he saw the negroes lacerated by the whip, because, instead of working, they went to church on Sundays. He saw others have their teeth broken, because they dared to suck the sugar cane. Being a witness to these cruelties, he paints the heart-rending spectacle of those poor Africans in a moving manner;

describing their being forced to bid a final farewell to their native soil--to fathers, mothers, husbands, wives, brothers, and children, and all that they hold dear: invoking Heaven, bathed in tears, and enclosed in each other's arms, giving the last embrace, and instantly torn asunder! This spectacle, says he, calculated to move the hearts of monsters, does not that of the slave dealer.

        5. Cugoano published his reflections on the slave trade, and the slavery of the negroes, in English; but it has since been translated into French. He raised his voice to spread abroad the spirit of religion, and to prove by the bible, that the stealing, sale and purchase of men, and their detention in a state of slavery, are crimes of the deepest die.

        6. After some remarks on the cause of the difference of colour in the human species, such as climate, soil, regimen, &c., he asks whether it is "more criminal to be black or white, than to wear a black or white coat: whether colour and bodily form give a right to enslave men. The negroes have never crossed the seas to steal white men. The European complains of barbarism, while their conduct towards negroes is horribly barbarous. To steal men, to rob them of their liberty, is worse than to plunder them of their goods."

        7. "On national crimes, heaven sometimes inflicts national punishments. Besides, injustice is sooner or later fatal to its author." This idea is conformable to the great plan of religion; and ought to be indelibly impressed on every human heart.

        8. Cugoano makes a striking comparison between ancient and modern slavery; and proves that the last, which prevails among professing Christians, is worse than that among Pagans; and also worse than that among the Hebrews, who did not steal men to enslave them, nor sell them without their consent; and who put no fine on the head of a fugitive. In Deuteronomy, it is formally said, "Thou shalt not deliver up to thy master a fugitive slave, who, in thy house has sought an asylum."

        9. He passes from the Old to the New Testament, and states the inconsistency of slavery with Christ's command to do to others as we would they should do to us.

        10. In him we see talents without much literary cultivation; and to which a good education would have given great advantage. His writings are not very methodical, but they speak the language of a feeling heart, and are read with interest by those who are averse to slavery.

A Short Account of Phillis Wheatley.

        1. Although the state of Massachusetts never was so deeply involved in the African slave trade as most of the other states, yet before the war which separated the United States of America from Great Britain, and gave us the title of a free and independent nation, there were many of the poor Africans brought into their ports and sold for slaves.

        2. In the year 1761, a little girl about 7 or 8 years old was stolen from her parents in Africa, and being put on board a ship was brought to Boston, where she was sold for a slave to John Wheatley, a respectable inhabitant of that town. Her master giving her the name of Phillis, and she assuming that of her master, she was of course called Phillis Wheatley.

        3. Being of an active disposition, and very attentive and industrious, she soon learned the English language, and in about sixteen months so perfectly, that the could read any of the most difficult parts of the Scriptures, to the great astonishment of those who heard her. And this she learned without any school instruction except what was taught her in the family.

        4. The art of writing she obtained by her own industry and curiosity, and in so short a time that in the year 1765, when she was not more than twelve years of age,she was capable of writing letters to her friends

on various subjects. She also wrote to several persons in high stations. In one of her communications to the Earl of Dartmouth, on the subject of Freedom, she has the following lines:

                         "Should you, my lord, while you pursue my song,
                         Wonder from whence my love of Freedom sprung,
                         Whence flow these wishes for the common good,
                         By feeling hearts alone best understood--
                         I, young in life, by seeming cruel fate,
                         Was snatch'd from Afric's fancy'd happy seat:
                         What pangs excruciating must molest,
                         What sorrows labour in my parent's breast?
                         Steel'd was that soul, and by no misery mov'd,
                         That from a father seized the babe belov'd.
                         Such, such my case--and can I then but pray,
                         Others may never feel tyrannic sway?"

        5. In her leisure moments she often indulged herself in writing poetry, and a small volume of her composition was published in 1773, when she was about nineteen years of age,attested by the Governor of Massachusetts, and a number of the most respectable inhabitants of Boston, in the following language:

        6. "We, whose names are under-written, do assure the world that the Poems specified in the following pages were, (as we verily believe,) written by Phillis, a young negro girl, who was but a few years since, brought an uncultivated barbarian from Africa; and has ever since been, and now is, under the disadvantage of serving as a slave in a family in this town. She has been examined by some of the best judges, and is thought qualified to write them."

        7. Her master says--"Having a great inclination to learn the Latin language, she has made some progress in it."^*

        * Most of her poetical productions have a religious or moral cast all breathe a soft and sentimental feeling. Twelve related to the death of friends. Others on the works of Providence; on virtue, humanity and freedom; with one to a young painter of her own colour. On seeing his works, she vented her grief for the sorrows of her country men, in a pathetic strain.

        8. After the publication of the little volume mentioned, and about the 21st year of her age, she was liberated; but she continued in her master's family, where she was much respected for her good conduct. Many of the most respectable inhabitants of Boston and its vicinity, visiting at the house, were pleased with an opportunity of conversing with Phillis, and observing her modest deportment, and the cultivation of her mind.

        9. When about 23, she was married to a person of her own colour, who having also obtained considerable learning, kept a grocery, and officiated as a lawyer, under the title of Doctor Peters, pleading the cause of his brethren the Africans, before the tribunals of the state.

        10. The reputation he enjoyed, with his industry, procured him a fortune; but Phillis being much indulged, had not acquired sufficient knowledge of domestic concerns; and her friends continuing their particular attention to her, gave him uneasiness, which operating on a disposition that was not willing to have her more respected than himself--which first manifested itself by reproaches; which were followed by harsh treatment. The continuance thereof affecting her susceptible mind, and delicate constitution, she soon went into a decline, and died in 1780, about the 26th year of her age, much lamented by those who knew her worth. She had one child, which died very young; and her husband survived her only three years.

POOR SARAH;

or, Religion Exemplified in the Life and Death of a
Pious Indian Woman.

        The subject of the following narrative lived and died in a town in the eastern part of Connecticut. We are well acquainted with the writer, and can assure our readers that the account here given is true.--Editor of the 'Religious Intelligencer.'

        1. It was a comfortless morning in the month of

March, 1814, when I first formed an acquaintance with the subject of the following sketch.

        2 She called to solicit a few crusts, meekly saying, she 'deserved nothing but the crumbs--they were enough for her poor old body, just ready to crumble into dust.' I had heard of Sarah, a pious Indian woman, and was therefore prepared to receive her with kindness. And remembering the words of my Lord, who said, 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it onto me,' I was ready to impart a portion of my little unto her, (for little, alas! was my store.)

        3. And how (I asked her) have you got along, this long, cold winter, Sarah? 'O, misse, (she replied,) God better to Sarah than she fear. When winter come on, Sarah was in great doubt. No husband, no child here, but--, she wicked, gone a great deal. What if great snow come? What if fire go out? Nabor great way off--what if sick all 'lone? What if I die? Nobody know it.

        4. 'While I think so, in my heart, then I cry: while I crying, something speak in my mind, and say, trust God, Sarah; he love his people, he never leave them, he never forsake them; he never forsake Sarah, he friend indeed. Go tell Jesus, Sarah, he love hear prayer, he often hear Sarah pray.

        5. 'So I wipe my eyes, dont cry any more; go out in bushes, where nobody see, fall down on my old knees and pray. God give me great many words; pray great while. God make all my mind peace. When I get up, go in house, can't stop praying in my mind. All my heart burn with love to God; willing live cold, go hungry, be sick, die, all 'lone, if God be there. He know best, Sarah dont know, so I feel happy; great many day go singing Baptist hymn--

                         "Now I can trust the Lord for ever,
                         "He can clothe, and he can feed,
                         "He my rock, and he my Saviour,
                         "Jesus is a friend indeed."

        6. Well, Sarah, have you been comfortably supplied?

'O yes,' she replied, 'I never out corn-meal once all winter.' But how do you cook it, Sarah, so as to make it comfortable food? 'O I make porridge, Misse; sometimes I get out, like to-day, and I go get some crusts bread and some salt put in it, then it is so nourishing to this poor old body; but when can't get none, then make it good I can, and kneel down, pray God to bless it to me; and I feel if God feed me, and be so happy here,' (laying her hand on her heart.)

        7. Oh what a lesson, thought I, for my repining heart. But do you have no meat or other necessaries, Sarah? 'Not often, Misse; sometimes I get so hungry for it, I begin feel wicked, then think how Jesus hungry in the desert. But when Satan tempt him to sin, to get food, he would not. So I say, Sarah won't sin to get victuals. I no steal, no eat stole food, though be hungry ever so long.^*

        * This might refer to food stolen by her wicked daughter.

        8. Then God gives me small look of his self, his Son, and his glory. And I think in my heart, they all be mine soon; then I no suffer hunger any more--my Father have there many mansions.' Sarah, said I, you seem to have some knowledge of the Scriptures; can you read? 'I can spell out a little, I can't read like you white folks; Oh, if I could!' Here she burst into tears.

        9. But after regaining her composure, she added, 'this, Misse, what I want above all things, more than victuals or drink. O how often I beg God teach me to read, and he do teach me some. When I take Bible, kneel down and pray, he show me great many words, and they be so sweet, I want to know a great deal more. O when I get home to heaven, then I know all, no want to read any more.' In this strain of simple piety, she told me her first interesting story. And when she departed, I felt a stronger evidence of her being a true child of God, than I have acquired of some professors by a long acquaintance.

        10. In one of her many visits she afterwards made me, she gave me, in substance, the following account of her conversion. She lived, according to her own account, until she became a wife and a mother, without hope and without God in the world, (having been brought up in extreme ignorance) her husband treating her with great severity. She became dejected and sorrowful, and to use her own simple language, 'I go sorrow, sorrow all day long. When the night come, husband come home angry beat me so, then I think, O if Sarah had friend, Sarah no friend; I no want tell nabor I got trouble, that make only worse. So I be quiet, tell nobody, only cry all night and day for one good friend.

        11. 'One Sunday, good nabor come, and say, come, Sarah, go Meetin. So I call my children, tell 'em stay in house while I go Meetin. When got there, minister tell all about Jesus; how he was born in stable, go suffer all his life, die on great cross, bury, rise, and go up into heaven, so always be sinner's friend. He say too, if you got trouble, go to Jesus. He best friend in sorrow, he cure all your sorrow, he bring you out of trouble, he support you, make you willing suffer.

        12. 'So when I go home, think great deal what minister say, think this the friend I want, this the friend I cry for so long. Poor ignorant Sarah, never hear so much about Jesus before. Then I try hard to tell Jesus how I want such friend. But, O. my heart so hard, can't feel, can't pray, can't love Jesus, though he so good. This make me sorrow more and more. When Sunday come, want go Meetin 'gain. Husband say, you shan't go; I beat you if you go. So I wait till he go off hunting, then shut up children safe, and run to Meetin, sit down in door, hear minister tell how bad my heart is--no love to God, no love to Jesus, no love to pray.

        13. 'So, then, I see why can't have Jesus for friend, 'cause got so bad heart: then go praying all way home, Jesus make my heart better. When got home, find children safe, feel glad husband no come: only feel

sorry 'cause my wicked heart don't know how make it better. When I go sleep, then dream I can read good book: dream I read there, Sarah must be born 'gain: in morning keep thinking what that word mean. When husband go work, run over my good nabor, ask her if Bible say so.

        14. 'Then she read me, where that great man go see Jesus by night, 'cause 'fraid go in day time. I think he just like Sarah. She must go in secret, to hear 'boat Jesus, else husband be angry, and beat her. Then feel 'couraged in mind, determined to have Jesus for friend. So ask nabor how get good heart. She tell me, give your heart to Jesus, he will give Holy Spirit, make it better. Sarah don't know what she mean--never hear 'bout Holy Spirit.

        15. 'She say must go Meetin next Sunday, she will tell minister 'bout me--he tell me what to do So Sarah go hear how must be born 'gain; minister say, you must go fall down 'fore God; tell him you grieved 'cause you sin--tell him you want better heart--tell him for Christ Jesus' sake give Holy Spirit, make your heart new. Then Sarah go home light, 'cause she know the way. When get home, husband beat me 'cause I go Meetin--don't stay home work. I say, Sarah can't work any more on Sunday, 'cause sin 'gainst God. I rather work nights when moon shine. So he drive me hoe corn that night he so angry. I want to pray great deal, so go out hoe corn, pray all the time.

        16. 'When come in house, husband sleep. Then I kneel down and tell Jesus take my bad heart--can't beat bad heart; pray give me Holy Spirit, make my heart soft, make it all new. So great many days Sarah go beg for a new heart. Go Meetin all Sundays; if husband beat me, never mind it; go hear good nabor read Bible every day So after great while, God make all my mind peace. I love Jesus; love pray to him; love tell him all my sorrows; He take away my sorrow, make all my soul joy; only sorry 'cause can't

read Bible--learn how to be like Jesus; want to be like his dear people Bible tell of.

        17. 'So I make great many brooms; go get Bible for 'em. When come home, husband call me fool for it; say he burn it up. Then I go hide it; when he gone, get it, kiss it many times 'cause it Jesus' good word. Then I go ask nabor if she learn me read; she say yes. Then I go many days learn letters, pray God all the while help me learn read his holy word. So, Misse, I learn read Baptist hymn; learn to spell out many good words in Bible.

        18. 'So every day take Bible, tell my children that be God's word, tell 'em how Jesus die on cross for sinner: then make 'em all kneel down, I pray God give them new heart; pray for husband too, he so wicked. O how I sorry for him, fear his soul go in burning flame.'

        19. 'Sarah,' said I, 'how long did your husband live?' 'O he live great many year' Did he repent and become a good man? 'No, Misse, I 'fraid not; he sin more and more. When he get sick I in great trouble for him; talk every day to him, but he no hear Sarah. I say, how can you bear go in burning fire, where worm never die, where fire never go out. At last he get angry, bid me hold my tongue. So I don't say any more, only mourn over him every day 'fore God.

        20. 'When he die, my heart say, Father, thy will be done--Jesus do all things well. Sarah can't help him now, he be in God's hands; all is well. So then give my heart all away to Jesus, tell him I be all his; serve him all my life; beg Holy Spirit come fill all my heart, make it all clean and white like Jesus. Pray God help me learn more of his sweet word.

        21. 'And now Sarah live poor Indian widow great many long year: always find Jesus friend, husband, brother, all. He make me willing suffer; willing live great while in this bad world, if he see best. 'Bove all, he give me great good hope of glory when I die. So now I wait patient till my change come.'

        22. While she was giving this narration her countenance bore strong testimony to the diversified emotions of her soul. I might greatly swell the list of particulars; but I design only to give the outlines of an example, which would have done honour to the highest sphere in life; and which, in my opinion, is not the less excellent, or the less worthy of imitation, because shrouded in the veil of poverty and sorrow. It was evident she meditated much on what little she knew of divine things: and what she knew of God's word was to her like honey and the honey comb.

        23. She was in the habit of bringing bags of sand into the village, and selling it for food. Sometimes she brought grapes and other kinds of fruit. But as she walked by the way, she took little notice of any thing that passed, (except children, whom she seldom passed without an affectionate word of exhortation to be good, say their prayers, learn to read God's word, &c. accompanied with a bunch of grapes or an apple. Thus she engaged the affection of many a little heart,) but seemed absorbed in meditation; and you might often have observed her hands uplifted, in the attitude of prayer. One day, after having observed her as she came, I asked her how she could bring such heavy loads, old as she was, and feeble.

        24. 'O,' said she, 'when I get great load, then I go pray God give me strength to carry it. So I go on, thinking all the way how good God is give his only Son die for poor sinner; think how good Jesus be, suffer so much for such poor creature; how good Holy Spirit was, come into my bad heart, make it all new: so these sweet thoughts make my mind so full joy, I never think how heavy sand be on my old back.' Here, said I to my heart, learn how to make the heavy load of iron cares easy.

        25. One day she passed with a bag of sand. On her return she called on me; I inquired how much Mrs.--gave her for the sand. She was unwilling to tell, and I feared she was unwilling lest I should withhold my accustomed mite, on account of what she

had already received; I therefore insisted she should let me see. She at length consented, and I drew from the bag a bone, not containing meat enough for half a meal. 'Is this all? Did that rich woman turn you off so? How cruel, how hard hearted,' I exclaimed! 'Misse,' she replied, 'this made me 'fraid let you see it; I 'fraid you would be angry: I hope she have bigger heart next time, only she forgot now, that Jesus promise to pay her all she give Sarah. Don't be angry, I pray God to give her a great deal bigger heart.'

        26. The conviction, that she possessed in an eminent degree the Spirit of Him, who said, 'bless them that curse you,' and prayed for his murderers, rushed upon my mind with energy, and I could compare myself in some measure to those who said 'shall we command fire to come down from Heaven,' &c. I think I never felt deeper self abhorrence and abasement: I left her for a moment, and from the few comforts I possessed, gave her a considerable portion. She received them with the most visible marks of gratitude--arose to depart, went to the door, and then turned, looking me in the face with evident concern.

        27. Sarah, said I, what would you have, (supposing she wanted something I had not thought of, and feared to ask) 'O my good Misse,' said she, 'nothing, only 'fraid your big heart feel some proud, 'cause you give more for nothing than Misse--for sand.'--This faithfulness, added to her piety and gratitude, completed the swell of feeling already rising in my soul, and bursting into tears, I said, O Sarah! when you pray that Mrs.--may have a bigger heart, don't forget to pray that I may have a humbler one. 'I will, Misse, I will,' she exclaimed with joy, and hastened on her way.

        28. Another excellence in her character, was that she loved the habitation of God's house and often appeared there, when from bad weather or other causes, many a seat of affluence was empty. She was always early, ever clean and whole in her apparel, though sometimes almost as much diversified with patches as

the shepherd's coat. She was very old and quite feeble, yet she generally stood during public service, with eyes rivetted on the preacher.

        29. I have sometimes overtook her on the steps, after service, and tapping her on her shoulder, would say, have you had a good day, Sarah? ' All good, sweeter than honey,' she would reply.

        30. In the spring of 1818, it was observed by her friends that she did not appear at meeting as usual, and one of her particular female benefactors asked her the reason; when she, with streaming eyes, told her, that her clothes had become so old and ragged that she could not come with comfort or decency; but said she had been praying God to provide for her in this respect, a great while, and telling Jesus how much she wanted to go to his house of prayer, and expressed a strong desire to be resigned and submissive to his will.

        31. This was soon communicated to a few friends, who promptly obeyed the call of Providence, and soon furnished this suffering member of Christ with a very decent suit of apparel. This present was almost over-powering to her grateful heart. She received them as from the hand of her heavenly Father and kind Redeemer, in answer to her special prayer. But this did not in the least diminish her gratitude to her benefactors; but said she would go on, tell Jesus how good his dear people was to this poor old creature, and pray her good Father to give them great reward.

        32. Two of the garments given her, she received with every mark of joy. On being asked why she set so high a value on these, she replied; ' O, these just what I pray for so long, as to lay out my poor old body, clean and decent, like God's dear white people, when I die.' These she requested a friend to keep for her, fearing to carry them home, lest they should be taken from her. She was, however, persuaded to wear one of them to meeting, upon condition that if she injured that, another should be provided; the other was preserved by her friend, and made use of at her death.

        33. Thus was this humble band of female friends

honoured, by anointing as it were the body, before-hand, to the burial. And I doubt not but that her prayer was heard and will be answered in their abundant reward. The last visit I bad from her was in the summer of 1818. She had attended a funeral, and returning, called at my cottage. She complained of great weariness, and pain in her limbs, and showed me her feet, which were much swollen. I inquired the cause: ' O,' said she, with a serene smile, 'Death comes creeping on, I think in grave-yard to-day, Sarah must lie here soon.'

        34. Well, are you willing to die? do you feel ready? 'O, I hope, Misse, if my bad heart tell true, I willing and ready to do just as Jesus bid me; if he say you must die, I glad to go be with him; if he say, live and suffer great deal more, then I willing do that; I think Jesus know best. Sometime I get such look of heaven, I long to go see Jesus; see happy angel, see holy saint--throw away my bad heart, lay down my old body, and go where I no sin. Then I tell Jesus; he say, Sarah, I prepare a place for you, then I come take you to myself. Then I be quite like child, don't want to go till he call me.'

        35. Much more she said upon this interesting subject, which indicated a soul ripe for heavenly glories. When we parted, I thought it very doubtful whether we should ever meet again below. In the course of three weeks from this time I heard that Sarah was no more. Is Sarah dead? said I; and the inquiry gave rise to the thoughts contained in the following lines:--

                         36. Is Sarah dead? let not a sigh arise,
                         To mourn her exit from this world of wo:
                         Rather let tears of joy suffuse the eyes
                         That oft have wept her suff'ring state below.

                         37. Is Sarah dead? then those poor aged limbs,
                         So long with pain and weariness oppress'd,
                         An easy bed in yonder grave shall find,
                         "And long and sweet shall be the sacred rest."

                         38. Is Sarah dead? then never, never, more,
                         Shall hunger force her from her wretched cot
                         With eager step, a morsel to implore,
                         Where poverty and tears are heeded not.

                         39. No longer bent beneath a heavy load,
                         I see her struggle on her weary way,
                         With lifted hands, imploring strength of God
                         To bear the heat and burden of the day.

                         40. That untaught mind shall now lament no more
                         Its scanty knowledge of God's holy word:
                         Or grieve that she had not begun before
                         To banquet on the goodness of the Lord.

                         41. I lov'd thee, Sarah, for I well could trace
                         My Saviour's image on thy humble soul;
                         Your heart the seat of his Almighty grace,
                         And every action prov'd its sweet control.

                         42. O happy Sarah! though so poor and low,
                         That few on thee would cast a pitying look,
                         Since thy Redeemer deign'd his love to show,
                         And wrote thy name in life's immortal book.

                         43. And rather far would I thy triumphs share,
                         (And ere the triumph all thy sorrows feel,)
                         Than gain the laurel earthly conq'rors wear,
                         And all the sceptres kings and princes wield.

        44. Thus, while the pen of many a ready writer is employed in imparting instruction, reproof, or correction, to the rising, or risen generation; while the deeds of the mighty are recorded with splendour, the exploits of the heroes proclaimed from the house tops, and the virtues and charities of God's people are exhibited, that others may see their good works and glorify their Father who is in heaven, I would, according to my humble ability, snatch from oblivion the example of one, who, though scorned by the proud, and overlooked by the great, yet was known and beloved by a humble few, and by them the grace of God was magnified on her account.

ALICE, THE NEGRO.

        1. About the year 1802, died, in Pennsylvania, a female slave, named Alice, aged one hundred and sixteen years. She was born in Philadelphia, of parents who came from Barbadoes, and lived there till she was ten years old, when she was removed to Dunk's Ferry, about 17 miles up the Delaware river, near which she lived till the end of her days.

        2. A short time before her death, she paid a visit to her native city. Many respectable persons called to see her, who were pleased with her innocent cheerfulness, and that dignified deportment, for which, though a slave and uninstructed, she was remarkable.

        3. She was a worthy member of the Episcopal society, and attended their public worship as long as she lived: indeed she was so zealous to perform this duty in proper time, that she has often been met on horse back, galloping to the church, when she was ninety-five years old.

        4. The veneration she had for the Bible, made her lament that she was not able to read it: but this deficiency was in part supplied by the kindness of many of her friends, who, at her request, would read it to her, when she would listen with great attention, and often make suitable remarks.

        5. She was temperate in her living, and so careful not to tell an untruth, that her veracity was never questioned; and her master had such confidence in her honesty, that she was at all times trusted to receive the ferriage money, for upwards of forty years.

        6. When she was one hundred years old, the last of her teeth dropt out. She also about that time became blind, so that she could not see the sun at noon-day: but being used to constant employment, though her last master excused her from her usual labour, yet she did not like to be idle; for she afterwards devoted her time to fishing, at which she was very expert; and even when blind, she would frequently row herself in a boat to the middle of the stream, from which she seldom

returned without a handsome supply of fish for her master's table.

        7 About the hundred and second year of her age, her sight gradually recovered a little, so that she could see objects moving before her. She retained her hearing to the end of her life, and before she died, her hair become perfectly white.

        8. The honesty, love of truth, veneration for the holy scriptures, attention to religious worship, temperance, and industry of this poor slave, should be a lesson to us; and if we admire her character, if we ourselves wish to become good, let us attend to the good spirit, the spirit of Christ in our hearts, which reproves us, and makes us feel unhappy when we do wrong; but when we mind its reproofs, and humbly endeavour to do what we know is right, gives us that peace of mind which the world cannot give, neither can it take away.

THE GENEROUS NEGRO.

        1. JOSEPH RACHEL, a respectable negro, resided in the island of Barbadoes. He was a trader, and dealt chiefly in the retail way. In his business he conducted himself so fairly and complaisantly, that, in a town filled with little pedling shops, his doors were thronged with customers. Almost all dealt with him, and ever found him remarkably honest and obliging.

        2. If any one knew not where to obtain an article, Joseph would endeavour to procure it, without making any advantage for himself. In short, his character was so fair, his manners so generous, that the best people showed him a regard which they often deny to men of their own colour, because they are not blessed with the like goodness of heart.

        3. In 1756 a fire happened, which burned down a great part of the town, and ruined many of the inhabitants. Joseph lived in a quarter that escaped the destruction, and expressed his thankfulness by softening

the distress of his neighbours. Among those who had lost their property by this heavy misfortune, was a man to whose family Joseph, in the early part of his life, owed some obligations.

        4. This man, by too great hospitality, an excess very common in the West Indies, had involved himself in difficulties, before the fire happened; and his estate lying in houses, that event entirely ruined him A-midst the cries of misery and want, which excited Joseph's compassion, this man's unfortunate situation claimed particular notice. The [unclear] enerous, the open temper of the sufferer, the obligations that Joseph owed to his family, were special and powerful motives for acting towards him the part of a friend.

        5. Joseph had his bond for sixty pounds sterling. "Unfortunate man," said he, "this debt shall never come against thee. I sincerely wish thou couldst settle all thy other affairs as easily. But how am I sure that I shall keep in this mind? May not the love of gain, especially when, by length of time, thy misfortune shall become familiar to me, return with too strong a current and bear down my fellow feeling before it? But for this I have a remedy. Never shalt thou apply for the assistance of any friend against my avarice."

        6. He arose, ordered a large account that the man had with him, to be drawn out: and in a whim, that might have called up a smile on the face of charity, filled his pipe, sat down again, twisted the bond and lighted his pipe with it. While the account was drawing out, he continued smoking, in a state of mind that a monarch might envy. When it was finished, he went in search of his friend, with the discharged account, and the mutilated bond in his hand.

        7. On meeting him, he presented the papers to him with this address: "Sir, I am sensibly affected with your misfortunes; the obligations I have received from your misfortunes; the obligations I have received from your family, give me a relation to every branch of it. I know that your inability to pay what you owe, gives you more uneasiness than the loss of your own substance.

        8. "That you may not be anxious on my account in particular, accept of this discharge, and the remains of your bond. I am over-paid in the satisfaction that I feel from having done my duty. I beg you to consider this only as a token of the happiness you will confer upon me, whenever you put it in my power to do you a good office"

        9. The philanthrophists of England take pleasure in speaking of him:--"Having become rich by commerce, he consecrated all his fortune to acts of benevolence. The unfortunate, without distinction of colour, had a claim on his affections. He gave to the indigent, lent to those who could not make a return--visited prisoners, gave them good advice; and endeavoured to bring back the guilty to virtue. He died at Bridgetown, on that Island, in 1758, equally lamented by blacks and whites, for he was a friend to all."

A short Account of the Life of Captain Paul Cuffee.

        1. PAUL CUFFEE, the subject of this narrative, was the youngest son of John Cuffee, a poor African, whom the hand of unfeeling avarice had dragged from his home and connexions, and sold into a state of slavery, but who, by good conduct, faithfulness, and a persevering industry, in time obtained his freedom. He afterwards purchased a farm, and having married one of the native inhabitants of America, brought up a family of ten children respectably, on one of the Elizabeth Islands, near New Bedford, Massachusetts.

        2. In the year 1773, when Paul was about fourteen years of age, his father dying left a widow with six daughters to the care of him and his brothers. Although he had no learning except what he received from the hand of friendship, yet by that means he advanced to a considerable degree of knowledge in arithmetic and navigation. Of the latter, he acquired enough in two weeks to enable him to command his

own vessel in its voyages to many ports in the Southern States, the West Indies, England, Russia, and to Africa.

        3. The beginning of his business in this line was in an open boat, but by prudence and perseverance, he was at length enabled to obtain a good sized schooner, then a brig, and afterwards a ship. In the year 1806, he owned a ship, two brigs, and several small vessels, besides considerable property in houses and lands.

        4 Feeling in early life a desire of benefiting his fellow-men, he made use of such opportunities as were in his power for that purpose. Hence, during the severity of winter, when he could not pursue his usual business in his little boat, he employed his time in teaching navigation to his own family and to the young men of the neighbourhood. Even on his voyages, when opportunity offered, he instructed those under his care in that useful art.

        5. He was so conscientious that he would not enter into any business however profitable, that might have a tendency to injure his fellow men, and seeing the dreadful effects of drunkenness, he would not deal in ardent spirits on that account.

        6. In the place where he lived there was no school; and as he was anxious that his children should obtain an education, he built a house on his own land, at his own expense, and gave his neighbours the free use of it; being satisfied in seeing it occupied for so useful and excellent a purpose

        7. In many parts of his history, we may discover those excellent traits of character which rendered him so eminently useful: a steady perseverance in laudable undertakings. It is only by an honest industrious use of the means in our power that we can hope to become respectable.

        8. His mind had long been affected with the degraded and miserable condition of his African brethren, and his heart yearning towards them, his thoughts were turned to the British settlement at Sierra Leone. In 1811, finding his property sufficient to warrant the

undertaking, and believing it to be his duty to use a part of what God had given him for the benefit of his unhappy race, he embarked in his own brig, manned entirely by persons of colour, and sailed to Africa, the land of his forefathers.

        9. When he arrived at Sierra Leone, he had many conversations with the governor and principal inhabitants, and proposed to them a number of improvements. From thence he sailed to England where he met with great attention and respect; and being favoured with an opportunity of opening his views to the Board of Managers of the African Institution, they cordially united with him in all his plans. This mission to Africa was undertaken at his own expense, and with the purest motives of benevolence.

        10. He was very desirous of soon making another voyage, but was prevented by the war, which took place between England and America. In 1815, however, he made preparations and took on board his brig thirty eight persons of colour, and after a voyage of fifty five days, arrived safe at his destined port. These persons were to instruct the inhabitants of Sierra Leone in farming and the mechanic arts. His stay at this time was about two months, and when he took his leave, particularly of those whom he had brought over, it was like a father leaving his children, and with pious admonition commending them to the protection of God.

        11. He was making arrangements for a third voyage, when he was seized with the complaint which terminated his labours and his life. He was taken ill in the winter, and died in autumn following, 1817, in the fifty-ninth year of his age. To the benefit of his African brethren he devoted a portion of his youthful acquisitions, of his later time, and even the thoughts of his dying pillow.

        12. As a private man, he was just and upright in all his dealings. He was an affectionate husband, a kind father, a good neighbour, and a faithful friend. He was pious without ostentation, and warmly attached to

the principles of the Society of Friends, of which he was a member, and sometimes expressed a few sentences in their meetings which gave general satisfaction. Regardless of the honours and pleasures of the world, he followed the example of his divine Master in going from place to place doing good, looking not for a reward from man, but from his heavenly Father.

        13. Thus walking in the ways of piety and usefulness, and in the enjoyment of an approving conscience, when death appeared, it found him in peace, and ready to depart. Such a calmness and serenity overspread his soul, and showed itself in his countenance, that the heart of even the reprobate might feel the wish, "let me die the death of the righteous, and let my last end be like his."

        14. A short time before he expired, feeling sensible that his end was near, he called his family together. It was an affecting and solemn scene. His wife and children, with several other relations being assembled around him, he reached forth his feeble hand, and after embracing them all, and giving them some pious advice, he commended them to the mercies of God, and bid them a final fare well.

        15. After this, his mind seemed almost entirely occupied with the eternal world. To one of his neighbours who came to visit him, he said, "Not many days hence and ye shall see the glory of God; I know that my works are gone to judgment before me, but it is all well, it is all well."

        16. He lived the life, and died the death of a Christian. He is gone whence he never shall return, and where he shall no more contend with raging billows, and with howling storms. His voyages are all over, he has made his last haven, and it was to that of eternal repose. Thither could we follow him we should learn the importance of fulfilling our duty to our Creator, to ourselves, and to our fellow-creatures.

        17. Such was his reputation for wisdom and integrity, that his neighbours consulted him in all their important concerns; and what an honour to the son of a

poor African slave! The most respectable men in Great Britain and America were not ashamed to seek to him for council and advice.

        18. Thus we see how his persevering industry and economy, with the blessing of Providence, procured him wealth. His wisdom, sobriety, integrity, and good conduct made him many friends. His zealous labours for the honour of his Maker, and for the benefit of his fellow-men, gave him a peaceful conscience. And an unshaken belief in the mercies and condescending love of his heavenly Father, afforded in his dying moments that calmness, serenity, and peaceful joy, which are a foretaste of immortal bliss.

        19. The following is an extract from his address to his brethren at Sierra Leone:--"Beloved friends and fellow-countrymen, I earnestly recommend to you the propriety of assembling yourselves together to worship the Lord your God. God is a spirit, and they that worship him acceptably, must worship in spirit and in truth.

        20. "Come, my African brethren, let us walk in the light of the Lord; in that pure light which bringeth salvation into the world. I recommend sobriety and steadfastness, that so professors may be good examples in all things. I recommend that early care be taken to instruct the youth while their minds are tender, that so they may be preserved from the corruptions of the world, from profanity, intemperance, and bad company.

        21. "May servants be encouraged to discharge their duty with faithfulness: may they be brought up to industry, and may their minds be cultivated for the reception of the good seed which is promised to all who seek it. I want that we should be faithful in all things, that so, we may become a people giving satisfaction to those who have borne the burden and heat of the day in liberating us from a state of slavery.

        22. "I leave you in the hands of Him who is able to preserve you through time, and crown you with that blessing which is prepared for all who are faithful to the end." This appears to be the simple expression of his feelings, and the language of his heart.

        23. When you have read this account of your brother Paul Cuffee, pause and reflect. Do not think because you cannot be as extensively useful as he was, that you cannot do any good. There are very few, if any people in the world but what may be useful in some way or other. If you have health, you may by your industry, sobriety, and economy, make yourselves and your families comfortable.

        24. By your honesty and good conduct you may set them and your neighbours a good example. If you have aged parents, you may soothe and comfort their declining years. If you have children, you may instruct them in piety and virtue, and in such business as will procure them a comfortable subsistence, and prepare them for usefulness in the world.

SOLOMON BAYLEY.

        1. THE following sketch is taken from the very interesting narrative of Solomon Bayley. The fore part was written from an apprehension of duty, the latter part, with those respecting his mother, and his two daughters, at the request of Robert Hurnard, who became acquainted with the author in 1820, while he resided at Wilmington, Delaware; and after his return to England, had it printed, the profits arising from the publication, was designed to be transmitted to America, for the benefit of this aged couple, who live at Camden.

        2. In the narrative of his own life he says, "The Lord tried to teach me his fear when I was a little boy; but I delighted in vanity and foolishness, and went astray; but He found out a way to overcome me, and to cause me to desire his favour, and his great help, and although I thought no one could be more unworthy of his favour, yet he did look on me, and pitied me in my great distress.

        3. "I was born a slave in the State of Delaware,

and was one of those that were carried out of Delaware into the State of Virginia, and the laws of Delaware did say, that slaves carried out of that State should be free, and I asserted my right to freedom, for which I was put on board of a vessel and sent to Richmond, where I was put in jail, and in irons, and from thence sent in a wagon back into the country. On the third day after we left Richmond, in the bitterness of my heart I was induced to say, 'I am past all hope;' but it pleased the Father of mercy to look upon me, and he sent a strengthening thought into my heart--that He that made the heavens and the earth, was able to deliver me, I looked up to the sky, and then on the trees and ground, and I believed in a moment, that if He could make all these he was able to deliver me.

        4. "Then did that Scripture come into my mind, 'They that trust in the Lord, shall never be confounded.' I believed it, and got out of the wagon unperceived, and went into the bushes. There were three wagons in company, when they missed me, they looked round some time for me, but not finding me, they went on; and that night I travelled through thunder, lightning, and rain a considerable distance."

        5. His trials and difficulties in getting along were many and various, but at Petersburgh he met with a man from his neighbourhood, circumstanced like himself; they got a small boat, went down the James River, and landed on the eastern shore of the Chesapeake Bay, and travelled to Hunting Creek, where their wives were. 'But,' says he, 'we found little or no satisfaction, for we were hunted like partridges on the mountains.'

        6. His poor companion being threatened again with slavery, in attempting to escape, was pursued and killed. On which Solomon makes the following remarks, 'Now, reader, you have heard of the end of my fellow sufferer, but I remain as yet a monument of mercy, thrown up and down on life's tempestuous sea; sometimes feeling an earnest desire to go away and be at

rest; but I travail on, in hopes of overcoming at my last combat.'

        7. 'It being thought best for me to leave Virginia, I went to Dover in Delaware, the distance of about one hundred and twenty miles.' By travelling in the night, and laying by in the day time, he at length reached that place, but not without great difficulty by being hunted and pursued.

        8. In concluding this part of his narrative he says, "Oh what pains God takes to help his otherwise helpless creatures. O that his kindness and care were more considered and laid to heart, and then there would not be that cause to complain that 'the ox knoweth his owner, and the ass his master's crib, but Israel doth not know, my people doth not consider'--but they would see that they were of more value than many sparrows; and that they are not their own, but bought with a price. Now, unto the King immortal, invisible; the only-wise God, be glory and honour, dominion and power, now and for ever. Amen."

        9. In the second part of his narrative, written at the request of R. H., he proceeds by remarking that, "7th Month 24, 1799, I got to Camden, where my master soon came from Virginia and found me, though he had not seen me since he put me on board the back country wagon, near three or four hundred miles from Camden. Upon first sight he asked me what I was going to do? I said, 'How, master I have suffered a great deal, and seen a great deal of trouble, I think you might let me go for little or nothing; he said, 'I wont do that, but if you will give me forty pounds bond and good security, you may be free.'

        10. After much conversation between them on the subject of his right to freedom, he continues, "finally he sold my time for eighty dollars, and I went to work, and worked it out in a shorter time than he gave me, and then I was a free man. And when I came to think that the yoke was off my neck, and how it was taken off, I was made to wonder, and admire, and to adore the order of kind Providence, which assisted me in all my way."

        11. Here he very feelingly recites the trials and exercises of mind that attended him for not adhering to that wisdom and goodness of his Creator, which had so marvellously been manifested for his deliverance, and then proceeds to relate the circumstances respecting his wife and children. "My wife was born a slave and remained one until she was thirty-two years of age, when her master falling out with her, purposed sending her with my eldest daughter, about three months old, into the back country. To go with her I knew not where, or to buy her at his price, brought me to a stand; but by the pleading of his wife and little daughter, he agreed to let me have her for one hundred and thirty-three dollars and a third, which is thirty-one pounds Virginia money. I paid what money I had saved since paying for my own freedom, and the rest as I earned it, and she was manumitted. But I had one child in bondage, my only son, and having worked through the purchase of myself and wife, I thought I would give up my son to the ordering of Divine Providence.

        12. "So we worked and rented land, and got along twelve or thirteen years, when my son's master died, and his property had to be sold, and my son among the rest at public sale. The back-woods-men having come over and given such large price for slaves, it occasioned a great concern to come over my mind, and I told it to many of my friends, and they all encouraged me to buy him, but I told them I could have no heart to do it, because at his master's death he was appraised at four hundred dollars; however, I went to the sale. When the crier said, 'a likely young negro fellow for sale,' and then asked for a bid, I said two hundred dollars.

        13. "As soon as I made this bid. a man that I feared would sell him to the back-woods-men. bid three hundred and thirty-three dollars, which beat down all my courage, but a thought struck me, don't give out so, and I bid one shilling, but they continued to bid until they got him up to three hundred and sixty dollars,

and I thought I could do no more, but those men who had engaged to be my securities, encouraged me, and some young men who were present and had their hearts touched with a feeling for my distress, said, 'Solomon, if you will make one more bid we will give you five dollars a piece, so I turned round and said, one shilling, so he was knocked off to me at three hundred and sixty dollars and a shilling: this was in the year 1813.

        14. "Then I believed that God would work and none could hinder him, and that a way would be made for me though I knew not how; and I confess the eyes of my mind appeared to be dazzled as I was let into a sight of the great goodness of the Highest in undertaking for me: but I felt a fear lest my behaviour should not be suitable to the kindness and favour shown towards me.

        15 "Oh! that all men would study the end of their creation, and act accordingly; then they would walk in the light of his countenance indeed, and 'in His name rejoice all the day, and in his righteousness for ever be exalted.'

        16.

                         " 'Then should their sun in smiles decline,
                         'And bring a peaceful night.'
Which may all who read these lines, desire, seek, and obtain, through Jesus Christ our Lord. Amen."

        17. In the account of his mother, he says, "she was born of a woman brought from Guinea about the year 1690, then about eleven years old; she was brought into one of the most barbarous families, and though treated hard she had many children and lived to a great age. My mother had thirteen sons and daughters, and served the same cruel family until they died.

        18. "Then great distress and dispersion took place. Our young mistress married, and brought our family out of the State of Virginia into the State of Delaware; but by their removing back to Virginia, we were entitled to our freedom, and attempting to recover it by law, we were sold and scattered wide. My father and two of his children were taken unawares, and sent

to the West Indies. My mother was in the house at the time, but made her escape, leaving a child about eleven months old, which some kind friend carrying to her, she took and travelling through Delaware, went into New-Jersey.

        19. "We were separated about eighteen years, except that I once visited her, and carried her seventeen or eighteen dollars, which, in my circumstances, was a sacrifice, but I was favoured to find that satisfaction, which I esteemed more than time or money. Being thoughtful about my mother, I sent for her to come to the State of Delaware, and when we were brought together, it was very comfortable, and we could sit and tell of the dangers and difficulties we had been brought through; she lived to a great age, and departed without much complaint, like one falling asleep.

"An Account of my eldest daughter Margaret, who died
in the 24th year of her age.

        20. "She was a pleasant child in her manners and behaviour, yet fond of gay dress, and new fashions; yet her mind was much inclined to her book, and to read good lessons. And it pleased the Father of mercy to open her understanding to see excellent things out of his law, and to convince her that it was his will she should be holy here, and happy hereafter; but custom, habit, and shame, seemed to chain her down, so that she appeared like one halting between two opinions.

        21. "But about a month before she was taken for death, she went to a meeting, under a concern about her future state; and the meeting appeared to be favoured with the out-pouring of the spirit of love, and of power: Margaret came home under great concern of mind, and manifested a wonderful change in her manners and behaviour; I believe the whole family were affected at the sight of the alteration, which indeed appeared like that of the prodigal son coming home to his father: for my own part, I felt fear and great joy. Such was her delight to read the Bible.

and ask the meaning of certain texts of Scripture which evidenced a concern to make sure work for eternity.

        22. "In this frame of mind she was taken for death She appeared very desirous to live for the first four weeks, but was very patient, and of a sweet temper and disposition all the time. I recollect but one instance when she was known to give way to peevish fretfulness; then I, feeling the evil spirit striving to get the advantage of her, very tenderly and earnestly admonished her not to regard trifles, but to look to that Power which was able to save her; and from that time she became passive and resigned.

        23. "The following two weeks her pain was great and baffled all the force of medicine. A few days before her departure, she was urged with much broken ness of heart to make confession; when she was let into a view of the vanity of the world, with all its glittering snares; and said, she could not rest till her hair was cut off, for she said, 'I was persuaded to plait my hair against my father's advice, and I used to tie up my head when father would come to see me, and hide ruffles and gay dress from him, and now I cannot rest till my hair is cut off.' I said, no, my daughter, let it be till thee gets well: she answered, 'Oh! no, cut it now,' so I, to pacify her, took and cropped it.

        24. "After this she appeared filled with raptures of joy, and talked of going, as if death had lost its sting this was about three days before her departure; she seemed to have her senses as long as she could speak. A little before her speech left her, she called us all, one by one, held out her hand, bade us farewell, and looked as if she felt that assurance and peace that destroyed the fear of death; and while she held out her hands she earnestly charged us to meet her in heaven. Thus ends the account of Margaret Bayley, daughter of Solomon and Thames Bayley, who departed this life the 26th of 3d Month, 1821, aged nearly twenty-four years

        25. "I desire now to give the pious a brief account

of the life and death of my youngest daughter, Leah Bayley, who departed this life the 27th of 7th Month, 1821, aged twenty-one years and six months. She from a child was more weakly and sickly than her sister Margaret, and the thought of leaving her here in this ill-natured world, caused me many serious moments, but the great Parent of all good, in the greatness of his care took her away, and relieved me of the care of her for ever.

        26. Weakness of body and mind appeared in her as she grew up; and an inclination to vanity and idleness; but being bound out under an industrious mistress, to learn to work and to have schooling, her mind soon became much inclined to her book and then to business. Her school mistress gave her a little book, concerning some pious young people that lived happily, and died happily, and were gone to heaven, namely:--

                         27. "Young Samuel, that little child,
                         Who served the Lord, liv'd undefil'd,
                         Like young Abijah I must be,
                         That good things may be found in me.
                         Young Timothy, that blessed youth,
                         Who sought the Lord, and loved the truth.
                         I must not sin as others do,
                         Lest I lie down in sorrow too.

        28. "These blessed examples won her heart, so as to bury every other enjoyment; she seemed to possess as great a deadness to the world, as any young woman I ever observed: she seemed not ashamed to read in any company, white or coloured; and she read to the sick with intense desire, which appeared from her weeping, and solid manner of behaviour. She seemed to desire to walk in the fear of the Lord all the day long; and every body that observed her, remarked her serious, steady behaviour. She seemed as if she was trying to imitate those good children whom she read about; and so continued until she was taken sick; and though her sickness was long and sharp, yet she bore it like a lamb.

        29. "A few days before her decease, I was noticing how hard she drew her breath; she looked very wistful at me, and said, 'O! father how much I do suffer.' I answered, yes, my dear, I believe thee does. Then after a long pause, she said, 'but I think I never shall say I suffer too much.' This I apprehended was extorted from a view of the sufferings of Christ, and her own imperfections. The day she died, she called us all, one by one, and like her sister Margaret, held out her hand, and with much composure of mind, bade us farewell, as if she was only going a short walk, and to return."

Extract of a Letter from Solomon Bayley to John Reynolds, Wilmington, Delaware.

DEAR FRIEND,--

        30. I received thy very acceptable letter, and was not a little comforted; I was glad to hear from thee and thy dear family and friends. I believe thou art trying to be a beloved John indeed, or a son of Abraham: for they that are of faith are children of Abraham, and heirs according to the promises. Gal. iii. 7. And the Lord gave a testimony concerning him, saying, I know him that he will command his children and his household after him. Gen. xviii. 19.

        31. O, I pray that thou mayst continue to study the business of life which is to prepare for a blessed immortality and eternal life with the Father and the Son, according to the spirit of holiness which works in us both to will and to do of his good pleasure, and if not resisted, will make us one in him in spirit and in truth. O that we might be enabled to walk before the Lord unto all pleasing.

        32. I thank thee, dear brother, for mentioning a thought for my temporal and spiritual concerns. I am daily at a loss how to express my thanks to the great Giver of every blessing, who daily loads me with benefits. I think I am enabled by His grace to esteem the cross of Christ more than I used to do: for I learn by

the cross I must be crucified to the world, and the world, unto me. Gal. vi. 14.

        33. But O, dear friend, I find that knowledge puffeth up: but it is charity alone that edifieth. 1 Cor. viii. 12. True charity is not puffed up. 1 Cor. xiii. 4. Now no man can have true charity without he love God and keep his commandments. 1 John, v. 2. and ii. 6. which is defined by the blessed Jesus himself in these words: As you would that men should do to you, do ye even so to them. Matt. vii 12.

        34. O, if all the world was engaged to run after this command, and follow this best of all rules, then harmony and peace would flow through the minds of all people, nations, tongues, and languages, at once; then righteousness would cover the earth as the waters do the great deep; then his kingdom would come, and his will be done on earth as it is in heaven: then all would be happy and free from all fear which hath torment--live happy--die happy, and all go to heaven according to the will of God our heavenly Father who will have all men to be saved and come to the knowledge of the truth. 1 Tim ii. 4.

        35. Now unto the King immortal, invisible, to the only-wise God our Saviour, be honour and praise both now and for ever. Amen.

With good wishes to thee and thine, I conclude,
Thy friend,

SOLOMON BAYLEY.

        I will take the liberty in another piece of paper to say something concerning Hayti.

Extract of a Letter from the same to the same.

DEAR FRIEND,--

        36. It is in depth of thought, and fear and dread I now write unto thee. Truly I have felt a great concern for my brethren, my kinsmen according to the flesh. Of my mother's children, four were sent to the

western countries: my father and two children were sent to the West-Indies, and sold there to Abner Stevens, after we had made attempt to recover our freedom, for being moved out of Delaware into the State of Virginia, after that law had taken place against removing slaves out of one state into another. Now that was all the cause why we were dispersed one from another.

        37. But what I have mostly considered is, that of all the distressed family that was dispersed, I was the only one that got back and obtained freedom. Now it seems to me, I was the most unworthy of all the family: yet there was a mind in me to study on that miracle-working Power spoken of in the Scriptures of Truth.

        38. Now praised be the name of Him that liveth forever and ever. According to the riches of His grace in Christ Jesus, and my strength of faith in Him, so He worked for me until He brought me out of difficulty and delivered me from the strivings of the people And although it hath pleased Him to take all my children away from me by His great power, and has kept me from falling, while some on the right hand, and others on the left, high and low, rich and poor, white and coloured have fell; made shipwreck--broken up and sold--gone to jail--come out by the poor act, I here a standing monument of mercy; owe no man any thing--clear of all entanglements, and still rejoicing in my portion, (which portion I asked of the Lord, after I had paid for my wife, myself. and children.)

        39. Now the portion I asked was this, that I might live poor and plenty, and to be kept clear from all scrapes. And blessed be His great name, I may say, hitherto He has helped me, unworthy as I am; unworthy when He first looked on me to help me, that day I left the back country wagons; and still He doth His help afford me, and encourages me to trust in Him--glory and honour, and praise and thanksgiving, might, dominion and power, be unto Him that sitteth on the throne, and to the Lamb for ever and ever.

        39. And now I come to open myself concerning Hayti. I want to go and see it--what it is--the goodness of it--and see the new settlers--and see how they do--and see their situation--and see if they might be encouraged to be contented--and to return and report to my friends in this country, because the minds of a great many have been affected by such a general invitation made by the Haytians.

        40. I should be glad to see Long-Island,^*

        * Probably meaning Sierra Leone.

        41. Now when thou hast received these lines, please to write me thy mind touching my visit to Hayti. I dont want to hurry myself--get ready, and be sure not to go till I get suitable papers--recommendations.

Thy sincere friend,

SOLOMON BAYLEY.

Extract of a letter from the same to R. H.

Dated 3d Month, 26th, 1821.

        42. I thank thee, dear Robert, for spending a thought on so poor and unworthy a thing as I am; but I especially thank your God and my God, for putting it into thy heart to inquire any thing about the work of grace on my mind. I trust it is with gratitude I now write unto thee of my call to the ministry: and first I may say.

                         "God works in a mysterious way,
                         "His wonders to perform."

        43. Secondly, he knows how to get himself honour and praise by the most feeble; for to undertake to make such a creature as I am work in his vineyard, was amazing to me: but there was a great work to do, to make me fit for any thing at all. Surely he called me oftener than he did Samuel, when he was a child. But after I was savingly converted to God, he was pleased

to pour into my heart a measure of his universal love; and when my heart was filled with love towards God, and good will to all mankind, then a longing desire that all people might taste and see the riches of his grace, continued with me day and night: then a strong impression to go in the fear of the Lord and speak to men of all descriptions, seemed to be required of me.

        44. But Oh! dear friend, after my mind was thus prepared, I had a great warfare and strife; first with man-fear, and a man-pleasing spirit; then with shame, desire of praise, and a good name.

        45. Now dear friend, in this exercise of mind, there were some scriptures came into my mind, to encourage and strengthen me; such as, the II. Corinthians xii. 9. II. Kings v. 4. (enumerating many of this description,) all these scriptures mightily helped to encourage me to go forward in speaking to a dying people the words of eternal life.

        46. Oh! what an affecting view of the worth of souls came into my mind; and I thought if I could be made instrumental in the band of the Lord in saving one soul, it would be matter of rejoicing to all eternity. So I went on, trusting in the Lord; but I should soon have fainted in mind, if it had not been for the encouragement I met with, both from God and man. Now to Him that sits upon the throne, be honour and praise, world without end. Amen.

With good wishes to thee and thine, I conclude thy friend.

SOLOMON BAYLEY.

MARGARET ANN CRUTCHFIELD,

A CHEROKEE CONVERT.

        Written by the late Mrs. Gambold, wife of the Moravian Missionary at Spring Place, in the Cherokee Nation.

        1. OUR late beloved sister, Margaret Ann, was born August 20, 1783. Her father, Walter Scott, was agent

in the nation under the British government; and her mother, Sarah Wilburn, was a sister of brother Charles Renatus Hicks.

        2. Her first husband was the celebrated Cherokee chief, James Vann; during whose lifetime, she evinced an affection for the missionaries in her neighbourhood at Spring Place; and, as often as it was in her power, attended our meetings: not without evident concern for her soul.

        3. In 1808, a negro woman belonging to her, departed this life in the faith of our crucified Saviour; which made a deep and lasting impression on her mistress. February 19, 1809, she had the great grief to lose her husband by means of a violent death. The three years of her widowhood proved the most important period of her life. By the gracious operations of the Holy Spirit on her heart, she learned to know her natural sinfulness.

        4. The opinion she had harboured of herself, as being superior to other of her countrywomen, now presented itself to her in a most hideous form, so that she shuddered at the sight of her wicked heart, and felt and acknowledged herself the greatest sinner among them. She cried incessantly for mercy and pardon; and amidst floods of tears sought and found her Saviour.

        5. In July, 1812, she again entered the marriage state, with our now widowed brother, Joseph Crutch-field, a cousin of her former husband. His becoming, after some time, a member of our church, and walking by our Saviour's grace, hand in hand with her in the narrow way which leads to life and bliss, rendered the days of their union a truly blessed period.

        6. Four years since, she was frequently ailing and her husband, with us, feared greatly that we should have to part with her; we therefore removed her from her farm on Mount Joy to this place, where she abode during the winter months. By the blessing of our Lord upon the simple means used towards her recovery, she was enabled, in the following spring, to return

home; and thinking herself perfectly restored; undertook, as before, the management of her extensive domestic concerns.

        7. However, from too great exertions, and frequent colds, her consumptive cough returned, and increased to such a degree, that she was under the painful necessity of relinquishing her wonted activity, and betaking herself to rest. Now, her chief and most agreeable employ, was reading in the New Testament, and the hymn book of the Brethren's church.

        8. Last spring we again took her to Spring Place, to her great joy. As riding on horseback apparently proved of benefit to her, she made repeated visits to her friends and relatives at Sogh-ge-lo-gy, and elsewhere, testifying of the Saviour's love to all poor sinners--of his all-sufficient atonement; and of the great happiness we enjoy, even here on earth, in his blest communion. When last with them, she addressed her Indian sisters thus: "My dear sisters, this is perhaps the last time that I shall visit you. I beseech you, most earnestly, consider our poor people, who as yet sit in darkness, and know not our dearest Saviour. O speak to them of his love, his sufferings, and death on the cross! O be active in his cause, he deserves it of you! If it were his holy will, I would gladly stay longer here, only for the purpose of speaking more for him, and of showing more the way to him," &c.

        9. These words she spoke amidst a flood of tears; and all the sisters wept, promising by the Saviour's grace, to follow her maternal injunctions. She arrived here in great weakness of body on the 2d September, 1820. She was now no longer able to edify herself by reading, therefore she was very thankful when we read or sung for her.

        10. The frequent visits she received from her numerous friends and relations, were improved to the best purpose on her part. The Saviour and his love unto death, even the death of the cross, were, to the last, her chief delight, and the topic of her conversation. Having been honoured to be his messenger of peace

to many of her people, this honour humbled her the more; and she ofttimes was at a loss how to express her sense of the high obligations she lay under to her Saviour, for favouring the vilest wretch, as she deemed herself to be, thus highly, only lamenting, that she was not able to do much more for her gracious Lord.

        11. Since the 7th September, she kept her room - On the 16th October, in the presence of a number of friends, whom she solemnly enjoined to give themselves to our Redeemer, she received the last benediction, after a fervent prayer and thanks to him, for what he had proved to his handmaid, the first fruits of the Cherokee nation, during the ten years of her christian life. The feelings of the divine presence on this occasion is beyond description.

        12. On the 18th, towards night, she was in great bodily pain. We sung by her bed as usual, and implored our God to shorten the sufferings of this dear bought soul; during which time, with a loud voice, she incessantly besought his coming soon. "Come, come, my dearest Saviour! hasten, oh, hasten, and take me home! I long, I long to be with thee! Thou canst not come too soon." This paroxism of bodily sufferings lasted about half an hour, upon which she fell, as it were, into a sweet slumber; and during our singing some appropriate verses, her longing soul almost imperceptibly left the emaciated body, and went into the arms of her dearest Saviour.

        13 Much, very much might be said of her truly edifying Christian life, led in the faith of the crucified Son of God. Yet, in obedience to her repeated most solemn injunctions to her husband, we must stop here, fearing that the little we have said, might not be agreeable to the wishes of our departed sister--for these were her words: "I know assuredly that my name is written in heaven. When I am gone, I pray you say nothing of me, but let my name on earth perish with my body."

Memoir of John Williams' Remarkable Affliction.

By Robert Eastburn, of New-Brunswick, N. J.

        1. JOHN WILLIAMS, who lived and died between New-Brunswick and Trenton, in New-Jersey, served me as an apprentice, about four years. He was weakly and subject to indisposition; was a poor coloured boy. Naturally intelligent, he learned to read. Being disposed to use spiritous liquors to excess, and profane language to a dreadful degree, his conduct was a trial to me; yet. at times, he appeared to have serious reflections about himself and the fruits of his ways: and by the medium of instrumental assistance, attended by Divine power and mercy, his conscience became deeply convicted of the sinfulness of his condition.

        2. A state of awful dispair ensued, that continued, as nigh as I can recollect, for some months. Abiding therein, the light of Truth so arose towards the conclusion of it; the dread of wrath and punishment were removed, and a sense of pardon experienced, in which joy and love to God and man were shed abroad in his heart, so that now he rejoiced in the Saviour, and gave glory to God in the highest, having peace in his soul and good will to men.

        3. Twenty years he was afflicted with rheumatism. And for about twelve years previous to his decease, he was wholly incapable of helping himself. His jaws, body, and limbs, became fixed immoveably for some years before his departure, so that his jaws were locked, his head was bent back as in tetanus, and he could not bear any thing under it to support it, but lay with the pillow under his shoulders. His arms lay as if riveted across his body. One half of his head appeared as if dead: so that he had but one eye through which he could see, and one ear with which he could hear. All the rest of his body appeared to possess but little vitality, except his tongue. Nevertheless he possessed his intellects to admiration; and it was believed, that his soul and spirit were daily and principally exercised in devotion, prayer, and thanksgiving to the hour of his departure from time to eternity.

        4. Amid his extreme sufferings, poverty, and helplessness, under which he was so long held in durance, he often expressed much cause for humble thankfulness to the Divine Being, for the great and multiplied mercies conferred by God upon him; and more particularly of affording him time to repent, and abandon his sinful thoughts, words, and inclinations.

        5. The happiness and gratitude of his soul, during his uncommon and protracted affliction of body, deserve very particular attention; because it proves that peace and felicity do not consist in the things of this life, nor in health, nor in freedom from pain, but in unison with God, and participating of his divine nature and character, the human will being subjected to the will of God, the love of self being turned to the love of God and his creatures, and our affections to things of this life being converted to things of eternity.

        6. He was heard a short time before his death, to express his willingness to live or die, as it might please the Lord to order it; "but," said he, "I do not desire to be restored to health, lest I should become forgetful of my best and greatest good. I am thankful that the Lord has thus afflicted me; I esteem it a great mercy." Words of this import he frequently uttered.

        7. I visited him sundry times, as opportunity offered; and to the best of my recollection, his mind appeared happily exercised on things of God. In particular, at one time, when I had agreed to stay all night with him, he was praising God when I came to the door. Having spent the evening in agreeable conversation. and retired to rest, I heard him, when I awoke at different times in the night, in prayer and thanksgiving to God.

        8. About the time his jaws were locked up, two of his upper teeth came out very providentially, and through this aperture, he was enabled to receive his sustenance from the spout of a teapot.

        9. By his request, he was accustomed to have a book placed before him, in such a manner as to read with his one eye, and learn its contents to admiration;

repeating and singing them over in a spirit of solemnity and gratitude.

        10. Some little time before his departure, he desired his nurse to prepare to follow him; for he expected soon to leave her. In the evening, it seemed doubtful if he lived till the morning; and in the morning it appeared doubtful if he lived till the evening.

        11. His great support of life had been the elixir of paragoric, which being exhausted, and the messenger who went for more, having unusually protracted his return, his stomach became disordered, a puking ensued, and he died the fifth of third month, 1813.

ZILPHA MONTJOY.

        1. In the year 1821, died in the city of New-York, an aged woman of colour, named Zilpha Montjoy, whose pious circumspect life rendered her an object of peculiar interest to many of her acquaintance; to some of these, whose friendly notice she had experienced, she more than once related the following circumstance. Being a slave, inured to hard labour, she was brought up in such extreme ignorance, as to have no idea that she was an accountable being--that there was a future state: nor even that death was universal, until the sixteenth year of her age, when a girl of her own colour dying in the neighbourhood, she was permitted to attend the funeral. The minister's text was, "Man that is born of a woman is of few days and full of trouble: he cometh forth like a flower and is cut down: he fleeeth also as a shadow and continueth not!" By which and subsequent remarks, she understood that all were to die: that there was a state of existence after death, a preparation for which was necessary while here. She was much affected, and returned home in great agitation.

        2. Revolving these things in her mind for several days, she at length asked her mistress whether she had

understood right, that all must die? the reply was, "Go to your work." She continued thus exercised for a considerable time, earnestly desiring to know what she had to do, but had no one to give her instruction. In this tried state, the Lord was pleased to reveal himself, and impress on her untaught mind a belief in an Omnipotent and Omniscient Being, and that his law was written on the heart. Thus gradually becoming calm and settled, her confidence was made strong in him, who, hiding his council from the wise and prudent in their own eyes, "hath revealed them unto babes." And it is believed she was from that time guarded and careful in her conduct.

        3. She married, and had two daughters, one of whom was taken at an early age, and placed at so great a distance from her that she never saw her after. The other died when about grown: and being also bereaved of her husband, she was very lonely; but under these trials she appears to have been sustained, as was David when he could say, "Thy rod and thy staff they comfort me."

        4. She was a member of the Methodist society, and a diligent attender of their meetings as long as her strength permitted.

        5. When she was (as near as can be ascertained) about sixty-eight years of age, the "Clarkson Association for teaching coloured women to read and write," was established. And when she received the information, she offered herself as a scholar, but the teachers endeavoured to dissuade her, telling her she was too old to begin, as she did not know a letter, and her sight was so impaired as to require two pair of spectacles; she however urged admittance, stating that her only motive was a desire to be able to read the Bible, and she believed "the Lord would help her," adding, "we are never too old to do good" And being admitted, she was very diligent in her attendance, and by great perseverance became able to read a little in the New Testament; and one with large print being given her, she prized it very highly, and would frequently

open to and read one of the chapters contained in Christ's sermon on the mount, calling it "the blessed chapter."

        6. But notwithstanding her great desire to learn, she did not allow her studies to interfere with her religious engagements; and the time for meeting with her class being fixed on one of the afternoons that the school was taught, rendered it inconvenient to her, but as the school commenced at three o'clock, and the meeting at four, the hour between she generally spent at the school, staying as long as would do, and then going as quickly as she could, to be punctual to the time. Sometimes she has been seen running, when she heard the clock strike, and found herself a little too late.

        7. She was industrious and frugal, but being liberated late in life, she barely procured a subsistance; and for the last two or three years, being nearly past labour, was dependent on the benevolence of others: but at no time, however destitute and tried, did she lose her confidence in His power, "who provideth for the raven his food;" often saying at such seasons, "The Lord has been my helper, and I trust in him." And when any favour was conferred on her, she feelingly expressed her gratitude, yet mostly with reference to the Great Supreme, for giving her such kind friends.

        8. At a certain time, a friend being unusually thoughtful about her, went to see how she was situated, taking with her a loaf of bread. She found her unable to go out, and without provision; and querying with her, "Zilpha, art thou here alone?" she replied, "No, I am never alone; my Master is with me. When I awake in the night season he talks with me. He has promised to take care of me, and he has done it: he has now sent me that loaf of bread." At another time she said to a person who visited her, "How good the Lord is; I have always something to eat, for if I take my last morsel, some one comes and brings me more before I want again."

        9. Her understanding failed, so that for several weeks

before her death she knew very little; but her conversation was innocent, sometimes saying, "If it is the Lord's will to take me, I am willing to go, but I must wait his time." And He was pleased to release her after a short confinement, without any apparent disease but the decline of nature, about the seventy-ninth year of her age. And her remains were decently deposited in the African place of interment, in the city of New-York.

        1. BELINDA LUCAS, a woman of colour, living in Chrystie-street, New-York, is about one hundred years old. She retains her faculties remarkably well, and in the spring of 1825, gave the following account of herself. "When I was a small child in Africa, being one day at play in the woods, some people came along; one of whom catched me, and throwing me over his shoulder, ran away with me. After he had got some distance, he put me down and whipped me to make me run. When we came to the water, they put me into the ship, and carried me to Antigua.

        2. "Soon after, the captain of a vessel from New-York taking a liking to me, bought me and brought me here. I was then so little, that I slept sometimes at my mistress' feet. I think there was only one house for worship in the city then; and I remember very well that up Broadway there were only a few small houses, and where the college stands it was woods.

        3. "I was sold several times, married twice, and had one child, that died young. I was baptized in St. Paul's church not long after it was built; and when I was about forty years old, I bought my freedom for twenty pounds. Not long after I married my last husband; I paid for his freedom, and we went to Charleston. Af