Chapter VI

Letters respecting the Indians, from individuals in New
England, to their friends in Old England. Speculations about
the lost tribes of Israel. Remarks. Questions. Samuel Gorton,
the Familist. Two Indians controvert his opinions. Interesting
conversation. Labors of the Mayhews on Martha’s Vineyard.
Covenant of the Indians of Martha’s Vineyard. Questions.
Merrimack Indians. Accounts by the Mayhews of their labors.
Questions.

Some of Mr. Eliot’s letters respecting the Indians were published in London, with an appendix by Rev. “J. D.” As we are interested and entertained occasionally by a supposed discovery of the lost tribes of Israel, it may not be useless to give here some of the speculations and reasonings of this good man, on this subject as relating to the North American Indians. He begins his appendix with the following words:

“The works of the Lord are great, sought out of all them that love them, saith the Psalmist; Ps. 111:3. The word which we, render _sought out_, hath a mighty emphasis in it: ’Tis a word used sometimes to denote the elaborate care of digging and searching into mines. And sometimes it’s made use of to expresse the accurate labors of those who comment upon writings. Indeed, there is a golden mine in every work of God; and the foregoing letters to a gracious eye, are as a discovery of a far more precious mine in America, than those gold and silver mines of India: For they bring tidings of the unsearchable riches of Christ, revealed unto poore soules in those parts.... I could not pass over so rich a mine without digging....

“The general consent of many judicious and godly divines doth induce considering minds to believe that the conversion of the Jews is at hand. It’s the expectation of some of the wisest Jews now living, that about the year 1650, Either we shall be Mosaick or else that themselves Jews shall be Christians.... There may be at least a remnant of the generation of Jacob in America, (peradventure some of the Ten tribes dispersions.) And that those sometimes poor now precious Indians may be as the first fruits of the glorious harvest of Israel’s redemption. The observation is not to be slighted, (though the observer, Mr. Shepard, said it was more cheerful than deep) that the first Text out of which Mr. Eliot preached, was about the dry bones.... Why may we not at least conjecture, that God by a special finger pointed out that text to be first opened, which immediately concerned the persons to whom it was preached?”

He then states the reasons why the Indian tribes may be of Jewish descent, viz:

“1. They have at least a traditional knowledge of God, as the Maker of heaven and earth.

2. Whatever they attribute unto others, this they peculiarly attribute unto God, viz: that all things, both good and evil, are managed by his Providence.

3. Before they had received any instruction from the English, upon observation of a bad year, or other ill success, they did meet and weep as unto God, and on the other side, upon a good year, or good success in any business, as of War, they used to meet and make a kind of acknowledgement of thanks to God in it.

4. They are careful to preserve the memory of their families, mentioning Uncles, Grandparents, &c. A thing which had a great tang of, and affinity to, the Jews’ care of preserving the memorial of their Tribes.

5. Those of them who have been wrought upon, tell of some face of Religion, wisdom and manners which long agoe their ancestors had, but that it was lost.

6. The better and more sober of them delight much to expresse themselves in parables, a thing peculiar to the Jews.

These and the like considerations prevail with me to entertain (at least) a conjecture that these Indians of America may be Jews, especially of the Ten Tribes. And therefore to hope that the work of Christ among them may be as preparatory to his own appearing.”

Some of these reasons appertain with equal force to other tribes of the earth who have been supposed by different writers to be remnants of the house of Israel. While we should respect the interest and zeal of those who study the providence of God, with a view to finding out his designs, and to be prepared for the fulfillment of his promises, we should not easily yield our confidence to any hypothesis which rests merely on conjecture, or depends for support in reasons which apply equally well to theories inconsistent with it. This is not the place to remark at large on the interesting subject of the Jews and their conversion, but the impression seems happily to be extending that the sooner we cease to regard them as destined to a national conversion, and look at them as sinners of the human family, like Mohammedans and Papists, and refrain from efforts and a treatment which foster their spirit of separation and their assumption of superior dignity and special claims to respect and favor, the sooner we shall employ ourselves in efforts to address them in a way which will be far more likely to humble their pride, and prepare them to submit to the Gospel, than the somewhat adulatory and flattering method of approaching them and speaking of them will ever be.

The improvement which the writer above named makes of Mr. Eliot’s letters in the following exhortations is far more obviously correct than his speculations about the origin and destiny of the Indians. He says the work of grace among them should lead the people of England,

“First, To study and search into the works of the Lord, to see how he counter plots the enemy in his designs; In making the late Bishops persecuting of the godly tend to the promoting of the Gospel.

Secondly, To take heed of despising the day of small things.

Thirdly, To be ashamed of and bewail our want of affection to and estimation of that glorious Gospel, and those great things of Christ, which these poor Heathens upon the little Glymmerings and tasts so exceedingly value and improve.

Fourthly, Doth not the observation of the preceding reports clearly confirm the doctrine of the Sabbath, and the practice of prayer. O tremble, ye Sabbath slighters and duty despisers, Christ hath witnesses against you in America.... The converted Heathen in New England goe beyond you, O ye Apostolic Christians in England.

Arise ye heads of our Tribes in Old England, and extend your help to further Christ’s labourers in New England.

Rouse up yourselves, my Brethren! ye preachers of the Gospel, this work concerns you. Contrive and plot, preach for and presse the advancement hereof.

Come forth ye masters of money, part with your gold to promote the Gospel. If you give any thing yearly, remember Christ will be your Pensioner. If you give any thing into banke, Christ will keep account thereof and reward it.”

The reader, it is to be hoped, will not be weary of the Indian questions, which Mr. Eliot sent to his friends in England as often as he wrote to them. These questions are not only curious, but they suggest valuable thoughts and lead to profitable reflections.

If a man know God’s Word, said one of them at the Indian lecture, but believe it not, and he teach others, is that good teaching? and if others believe that which he teacheth, is that believing or faith? Upon this question Mr. Eliot asked them how they could tell when a man knoweth God’s Word, that he doth not believe it? They answered, When he doth not do in his practice answerable to that which he knoweth.

If I teach on the Sabbath that which you have taught us, and forget some, is that a sin? and some I mistake and teach wrong, is that a sin?

Do all evil thoughts come from the devil, and all good ones from God?

What is watchfulness?

What should I pray for at night, and what at morning, and what on the Sabbath day?

What is true Repentance? or how shall I know when this is true?

How must I wait on God?

Shall we see Christ at the day of judgment?

When I pray for a soft heart, why is it still hard?

You said, God promised to go with Moses; how doth he go with us?

When such die as never heard of Christ, whither do they go?

When the wicked die, do they first go to heaven to the judgment-seat of Christ to be judged, and then go away to hell?

Why doth God say, I am the God of the Hebrews?

When Christ arose, whence came his soul? When it was replied, From heaven; they said, How then was Christ punished in our stead? or when did he suffer in our stead, afore death, or after?

When I pray every day, why is my heart so hard still, even as a stone?

If one purposeth to pray, and yet dieth before that time, whither goeth his soul?

Why must we be like salt?

Doth God know who shall repent, and who not?—why then did God use so much meanes with Pharaoh?

What meaneth that ‘blessed are they that mourn’?

When I see a good example, and know that it is right, why do I not do the same?

What anger is good, and what is bad?

Do they dwell in separate houses in heaven, or all together, and what do they?

If a child die before he sin, whither goeth his soul? ‘By this question,’ says Mr. E., ‘it did please the Lord to convince them of original sin, blessed be his name.’

If one that prays to God sins like him that prays not, is not he worse? ‘And while,’ says Mr. Eliot, ‘they discoursed of this point, and about hating wicked persons, one of them shut it up with this: They must love the man and do him good, but hate his sin.’

Why do Englishmen so eagerly kill all snakes?

May a man have good words and deeds, and a bad heart, and another have bad words and deeds, and yet a good heart?

What is it to eate Christ’s flesh, and drink his blood; what meaneth it?

What meaneth a new heaven and a new earth?

If but one parent believe, what state are our children in?

How doth much sinne make grace abound?

What meaneth that, We cannot serve two masters?

Can they in Heaven see us here on earth?

Do they see and know each other? Shall I know you in heaven?

If all the world be burnt up, where shall hell be?

Do they know each other in Hell?

What meaneth, that Christ meriteth eternal life for us?

What meaneth that, The woman brought to Christ a box of oyle, and washt his feet with tears, &c.?

What meaneth that of the two debtors, one oweth much, another but little?

What meaneth God when he sayes, yee shall be my jewels?

If so old a man as I repent, may I be saved?

When we come to believe, how many of our children doth God take with us, whether all, only young ones, or at what age?

What meaneth that, Let the trees of the wood rejoice?

What meaneth that, The Master doth not thank his servant for waiting on him?

When Englishmen choose magistrates and ministers, how do they know who be good men that they dare trust?

Seeing the body sinneth, why should the soul be punished, and what punishment shall the body have?

If a wicked man prayeth and teacheth, doth God accept, or what saith God?

If a man be wise and his Sachem weak, must he yet obey him?

We are commanded to honour the Sachem, but is the Sachem commanded to love us?

When all the world is burnt up, what shall be in the room of it? (By an old woman.)

Mr. Eliot says, in a letter containing these questions,

“You may perceive many of the questions arise out of such texts
as I handle, and do endeavour to communicate as much Scripture
as I can. The word of the Lord converteth, sanctifieth, and
maketh wise the simple; sometimes they aske weaker questions
than these, which I mention not; you have the best, and when
I am about writing, I am careful in keeping a remembrance of
them; it may be the same question may be again and again asked
at several places and by several persons. The Lord teach them
to know Christ, whom to know is eternal life. I shall entreat
your supplications at the throne of grace, under the tender
wing whereof I now leave you, being forced by the time, and
rest,

Your respectful and loving brother and fellow-laborer in the
Indian work,

JOHN ELIOT.”

Samuel Gorton, charged with being a Familist and Antinomian, was banished from Plymouth, Rhode Island, and Massachusetts. The Familists were an Anabaptist sect, founded in Holland, in 1555, by Henry Nicholas, a Westphalian. They held that the essence of religion consists in the feelings of divine love, (and hence they were called the Family of love, and familists), that all other religious tenets, whether relating to matters of faith or modes of worship, are of no consequence, and that it is indifferent what opinions Christians entertain concerning God, provided their hearts are filled with the emotions of piety and love. They were confuted by Dr. Henry More, and by George Fox, the Quaker. A proclamation was issued against them by Queen Elizabeth in 1580.

This Gorton in 1650 was in Rhode Island. Two of the Nonantum Indians made a visit to Providence and Warwick, and spent a Sabbath and heard Gorton and his followers explain their views, and afterwards had some conversation with them.

Upon their return, on a lecture day, before the people had fully assembled, these two Indians addressed a question to Mr. Eliot; and the conversation which ensued is recorded by him as illustrating the proficiency in Christian knowledge to which some of the Indians had attained, and their ability to withstand false teachers.

The question was this: What is the reason that seeing those English people, where they had been, have the same Bible that Mr. Eliot has, yet do not speak the same things? Being asked the reason of his question, they said, They had been at Providence and Warwick, and they perceived by conversation with them that they differed from Mr. E.; they heard their public exercises, but did not understand what they meant, though they understood the English language well. Being asked what they said, they replied, they said thus:

They (that is Mr. Eliot and his friends) teach you that there is a heaven and a hell, but there is no such matter.

Mr. E. asked them what reason they gave for this assertion.

Because there is no other heaven but what is in the hearts of good men, and no other hell but what is in the hearts of bad men.

_Mr. E._ What did you say to that?

_Indians._ We told them we did not believe them, because heaven is a place where good men go when this life is ended, and hell is a place where bad men go when they die, and cannot be in the hearts of man.

_Mr. E._ approving this answer. What else did they say?

_Indians._ They spake of Baptism, and said, they teach you that infants must be baptized, but that is a very foolish thing.

_Mr. E._ What reason did they give?

_Indians._ Because infants neither know God nor baptism, nor what they do, and therefore it is a foolish thing to do it.

_Mr. E._ What did you say to that?

_Indians._ I could not say much; but I thought it was better to baptize them while they be young, and then they are bound and engaged; but if you let them alone till they be grown up, it may be they will fly off, and neither care for God nor Baptism.

Mr. E. commended this reply. What further did they say?

_Indians._ They spake of ministers, and said, they teach you that you must have ministers, but that is a needless thing.

_Mr. E._ Why?

_Indians._ They gave these reasons: First, ministers know nothing but what they learn out of God’s book, and we have God’s book as well as they, and can tell what God saith. Again, ministers cannot change men’s hearts, God must do that, therefore there is no need of ministers.

_Mr. E._ What did you reply?

_Indians._ I told them that we must do as God commands us, and if he commands us to have ministers we must have them. And further, I told them I thought it was true that ministers cannot change men’s hearts; but when we do as God bids us, and hear ministers preach, then God will change our hearts.

_Mr. E._ What else did they speak of?

_Indians._ They said, they teach you that you must have magistrates, but that is needless.

_Mr. E._ What reason did they give?

_Indians._ They said, Because magistrates cannot give life, therefore they may not take away life; besides, when a man sinneth, he doth not sin against magistrates; and therefore why should they punish them? but they sin against God, and therefore we must leave them to God to punish them.

_Mr. E._ What answer did you make?

_Indians._ I said to that as to the former, we must do as God commands us. If God commands us to have magistrates, and commands them to punish sinners, then we must obey.

In answer to the question, Why all who have the Bible do not speak the same things. Mr. E. preached on that occasion from 2 Thes. 2:10, 11. “Because they believed not the truth that they might be saved; for this cause God shall send them strong delusions that they might believe a lie,” &c.

The Rev. Thomas Mayhew, and his son the Rev. Experience Mayhew, prosecuted the work of evangelizing the Indians of Martha’s Vineyard with signal success. As the relations which they give respecting the Indians, and the progress of the Gospel among them, correspond so nearly with the foregoing narratives, it is not thought necessary to speak of them at large. Some idea of the principles which were inculcated by the Mayhews, and of the influence which they exerted upon the natives, may be derived from the following covenant which Mr. Thomas Mayhew wrote for them, and in which they all with free consent willingly and thankfully joined.

COVENANT OF THE INDIANS OF MARTHA’S VINEYARD.

“Wee, the distressed Indians of the Vineyard, (or NOPE, the
Indian name of the Island,) that beyond all memory have been
without the true God, without a Teacher, and without a Law, the
very servants of sin and satan, and without peace, for God did
justly vex us for our sins; having lately, through his mercy,
heard of the name of the True God, the name of his Son Christ
Jesus, with the holy Ghost, the Comforter, three Persons, but
one most Glorious God, whose name is JEHOVAH; wee do praise
His Glorious Greatness, and, in sorrow of our hearts, and
shame of our faces, we do acknowledge and renounce our great
and many sins, that we and our Fathers have lived in, do run
unto him for mercy and pardon for Christ Jesus’ sake; and we
do this day, through the blessing of God upon us, and trusting
to his gracious help, give up ourselves in this Covenant, Wee,
our wives and children, to serve JEHOVAH: And we do this day
chuse Jehovah to be our God in Christ Jesus, our Teacher, our
Lawgiver in his Word, our King, our Judge, our Ruler by his
magistrates and ministers; to fear God Himself, and to trust in
Him alone for salvation, both of Soul and Body, in this present
Life, and the Everlasting Life to come, through his mercy in
Christ Jesus our Saviour and Redeemer, and by the might of his
Holy Spirt, to whom, with the Father and Son, be all Glory
everlasting, Amen.”

Mr. Mayhew says, “I observed that the Indians, when they chose their Rulers, made choyce of such as were best approved for their godliness, and most likely to suppress sin, and encourage holiness. There was an Indian that was well approved for his Reformation, that was suspected to have told a plain Lye for his Gain; the business was brought to the public Meeting, and there it was notably sifted with zeal and good affection; but at length the Indian defending himself with great disdain and hatred of such evil, proved himself clear, and praised God for it.”

He also relates the following anecdote:

“My Father and I were lately talking with an Indian who had not long before almost lost his life by a wound his Enemies gave him in a secret hidden way, the mark whereof he had upon him, and will carry it to his grave. This man understanding of a secret Plot that was to take away his Enemies life, told my Father and I, That he did freely forgive him for the sake of God, and did tell this Plot to us that the man’s life might be preserved. This is a singular thing, and who among the Heathen will do so?”

Again: “_Myoxeo_ also lately met with an Indian which came from the _Mayn_, (the mainland,) who was of some note among them. I heard that he told them of the great things of God, the sinfulness and folly of the Indians, the pardon of sin by Christ, and of a good life; and so they were both affected, that they continued this discourse two half nights and a day, until their strength was spent. He told him in particular how a Beleever did live above the world, that he did keep worldly things alwaies at his feet, (as he shewed him by a sign,) That when they were diminished or increased, it was neither the cause of his sorrow or joy, that he should stoop to regard them, but he stood upright with his heart Heavenward, and his whole desire was after God, and his joy in Him.”

He says, “Within two or three weeks (1652) there came an Indian to me in business, and by the way he told me that some Indians had lately kept a day of Repentance to humble themselves before God in prayer, and that the word of God which one of them spake unto for their Instruction, was Psal. 66: 7. ‘He ruleth by his Power forever, his eyes behold the nations, let not the rebellious exalt themselves.’ I asked him what their end was in keeping such a day? He told me these six things. ‘1. They desired that God would slay the rebellion of their hearts. 2. That they might love God and one another. 3. That they might withstand the evil words of wicked men, and not be drawn back from God. 4. That they might be obedient to the good words and commands of their Rulers. 5. That they might have their sins done away by the Redemption of Jesus Christ. And Lastly, That they might walk in Christ’s way.’”

In 1651, thirty Indian children were at school which began in November, 1651. “They are apt to learn,” says Mr. M., “and more and more are now sending in unto them.”

“I was once,” says Mr. M., “down towards the further end of the Island, and lodged at an Indian’s house, who was accounted a great man among the Islanders, being the friend of the Sachem on the _Mayn_. At this man’s house where I sate awhile, his son being about thirty years old, earnestly desired me, in his Language, to relate unto him some of the ancient stories of God. I then spent a great part of the night (in such discourse as I thought fittest for them) as I usually do when I lodg in their houses; what he then heard did much affect him. And shortly after he came and desired to joyn with the praying Indians to serve Jehovah.” He was persecuted for this; but he told Mr. M. “That if they should stand with a sharp weapon against his breast, and tell him that they would kill him presently if he did not turn to them; but if he would, they would love him; yet he had rather lose his life than keep it on such terms.”

A Powaw once told Mr. M. that after he had forsaken his powawing, and had begun to serve God, and to renounce his Imps, which he did in a public manner, the Imps still remained with him tormenting him, so that he could never be at rest, sleeping or waking. At a Lecture, sometime after, he asked Mr. M. this question: If a Powaw had his Imps gone from him, what he should have instead of them to preserve him? He was told if he believed in Christ “he should have the Spirit of Christ dwelling in him, which is a good and strong Spirit, and will so keep him safe, that all the Devils in Hell, and Powaws on earth, should not be able to do him any hurt; and that if he did set himself against his Imps by the strength of God, they should all flee away like muskeetooes.” He replied, That soon after he had believed he was not troubled with any pain as formerly in his bed, nor dreadful visions of the night, but lay down with ease, slept quietly, waked in peace, and walked in safety; “for which he is very glad and praises God.”

Mr. Mayhew also relates a fact, like the one already given respecting the feelings and conduct of the Christian Indians at the death and burial of their children. The case already mentioned, it will be remembered, occurred at Nonantum; this, at Martha’s Vineyard. Mr. Mayhew says,

“I have observed the wise disposing hand of God in another providence of his. There have not, as I know, any man, woman, or child, died, of the meeting-Indians, since the meeting began, until now of late the Lord took away Hiacoomes, his child, which was about five days old. He was best able to make a good use of it, and to carry himself well in it, and so was his wife also; and truly they gave an excellent example in this also as they have in other things; here were no black faces for it as the manner of the Indians is, nor goods buried with it, nor hellish howlings over the dead, but a patient resigning of it to him that gave it. There were some English at the burial, and many Indians to whom I spake something of the Resurrection; and as we were going away, one of the Indians told me he was much refreshed in being freed from their old customes, as also to hear of the Resurrection of good men and their children to be with God.”

One of the ‘meeting-Indians’ said that ‘if all the world, the riches, plenty, and pleasures of it were presented without God, or God without all these, I would take God.’

Another said, ‘If the greatest Sagamore in the land should take him in his arms, and proffer him his love, his riches and gifts, to turn him from his ways, he would not go with him from the way of God.’

One of them was heard, of his own accord, in complaining against head knowledge and lip prayers, without heart holiness, loathing the condition of such a man, saying, I ‘desire my heart may taste of the word of God, repent of my sins, and lean upon the Redemption of the Lord Jesus Christ.’

The following is a letter from a good man in this country to a friend in England, written about the year 1650.

‘The best News I can write you from _New-England_ is, the Lord
is indeed converting the _Indians_, and for the refreshing of
your heart, and the hearts of all the godly with you; I have
sent you the Relation of one _Indian_ of two yeares profession,
that I took from his owne mouth by an Interpreter, because he
cannot speak or understand one word of _English_.

THE FIRST QUESTION WAS;

_Q._ How did you come first to any sight of sinne?

_A._ His answer was, Before the Lord did ever bring any
_English_ to us, my Conscience was exceedingly troubled for
sin, but after Mr. _Mayhew_ came to preach, and had been here
some time, one chiefe _Sagamore_ did imbrace the Gospel, and
I hearing of him, I went to him, and prayed him to speake
something to me concerning God, and the more I did see of God,
the more I did see my sinne, and I went away rejoycing, that I
knew any thing of God, and also that I saw my sinne.

_Q._ I pray what hurt doe you see in sinne?

_A._ Sin, sayth he, is a continuall sicknesse in my heart.

_Q._ What further evill doe you see in sinne?

_A._ I see it to be a breach of all Gods Commandements.

_Q._ Doe you see any punishment due to man for sinne?

_A._ Yea, sayth he, I see a righteous punishment from God due
to man for sinne, which shall be by the Devills in a place like
unto fire (not that I speake of materiall fire, saith he) where
man shall be for ever dying and never dye.

_Q._ Have you any hope to escape this punishment?

_A._ While I went on in the way of _Indianisme_ I had no hope,
but did verily believe I should goe to that place, but now I
have a little hope, and hope I shall have more.

_Q._ By what meanes doe you look for any hope?

_A._ Sayth he, by the satisfaction of Christ.

I prayed the Interpreter, to tell him from mee that I would
have him thinke much of the satisfaction of Christ, (and so he
told him) I prayed him to returne mee his Answer.

_A._ I thanke him kindly for his good Counsell, it doth my
heart good, sayd he, to heare any man speake of Christ.

_Q._ What would you thinke if the Lord should save you from
misery?

_A._ If the Lord, said he, would save me from all the sinne
that is in my heart, and from that misery, I should exceedingly
love God, and, saith he, I should love a man that should doe
mee any good, much more the Lord, if he should doe this for mee.

_Q._ Doe you thinke that God will doe you any good for any good
that is in you?

_A._ Though I beleeve that God loves man that leaves his sinne,
yet I beleeve it is for Christ’s sake.

_Q._ Doe you see that at any time God doth answer your prayers?

_A._ Yea, sayth he, I take every thing as an Answer of prayer.

_Q._ But what speciall answer, have you taken notice of?

_A._ Once my wife being three dayes and three nights in
labour, I was resolved never to leave praying till she had
deliverance, and at last God did it, and gave her a sonne, and
I called his name _Returning_, because all the while I went on
in _Indianisme_ I was going from God, but now the Lord hath
brought mee to him backe againe.

By this time Captaine _Gooking_ came to us, and he asked him
this Question:

_Q._ What he would thinke if he should finde more affliction
and trouble in God’s wayes, than he did in the way of
Indianisme.

_A._ His answer was, when the Lord did first turne me to
himselfe and his wayes, he stripped mee as bare as my skinne,
and if the Lord should strip me as bare as my skinne againe,
and so big _Saggamore_ should come to mee, and say, I will
give you so big Wampom, so big _Beaver_, and leave this way,
and turne to us againe: I would say, take your riches to your
selfe, I would never forsake God and his wayes againe.

This is a Relation taken by my selfe,

WILLIAM FRENCH.’

There was a great fishing place at one of the falls of the Merrimack, where the Indians assembled in great numbers in the spring of the year, and Mr. Eliot went to meet them. He hired a Nashaway or Lancaster Indian to beat down a path for him from Roxbury through the woods, and to notch the trees that he might find his way through. His Church were concerned for his safety, on account of difficulties between two tribes through which his path lay. A Sachem with twenty men did escort for him, and the journey occupied three days. “It pleased God,” he says, “to exercise us with such tedious rain and bad weather, that we were extreme wet, insomuch that I was not dry night nor day from the third day of the week to the sixth, but so traveled, and at night pull off my boots, wring my stockings, and on with them again. My horse was tired, so that I was forced to let him go without a rider and take one of the men’s horses, which I took along with me. Yet God stept in and helped. I considered that word of God, ‘Endure hardness as a good soldier of Jesus Christ.’”

It is not surprising that the questions proposed by the Indians should have excited so much interest among their English teachers, and the friends in England to whom they were communicated. Should similar questions be reported to us from a tribe of people among whom our missionaries had effected an entrance, we should feel that there was great promise of success among that people. It seems that many in England doubted the practicability of converting the North American savages. They were greatly surprised at the communications from Mr. Eliot; they saw that nothing was too hard for the Almighty, that Christ could save unto the uttermost, all who come unto God by him, that the Gospel was suited to the nature of man in every condition, that the story of the cross moved the heart of the savage as well as the civilized, and that Mr. Eliot’s reflection after his first efforts in preaching at Nonantum was true, “That there is no need of miraculous or extraordinary gifts in seeking the salvation of the most depraved of the human family.”

The Sudbury, Concord, Lancaster, Medford, and Dedham Indians had all in a few years received the Gospel from Nonantum. In visiting that interesting spot we cannot but say, “From you sounded out the word of the Lord.”

A pious Indian from Martha’s Vineyard visited the Indians of Merrimack weare. After he had been there, the Merrimack Indians stated this case to Mr. Eliot, for an explanation. ‘If a strange Indian comes among us whom we never saw before, yet if he pray unto God we do exceedingly love him. But if my own brother, dwelling a great way off, come unto us, he not praying to God, though we love him, yet nothing so as we love that other stranger who doth pray unto God.’